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Gnomen
301 -
From the time of the First Temple
at Jerusalem, from the moment in which the Glory of God descended and filled the
Beit ha-Mikdash, the world existed in virtue of the House of God. Unfortunately
that merit became tainted after the division of the kingdom; Israel
fell into idolatry and Judah into arrogance; in general both fell into the many sins lamented on by
the Prophets of Israel. In Judah where the Temple was standing, there was hypocrisy and insincerity, and compassion on
the widow, the orphan, the poor and the needy was lacking. If not for the merit
of Elijah the Prophet and for his School of Prophets
during those dark periods, the world would have been destroyed, Temple
and all. That merit, together with the continuing tradition of the prophets of
the School, was the merit in virtue of which the world remained in its
existence.
Gnomen
302 -
That merit lasted for several centuries also after
the ‘ascent’ of the Prophet Elijah until the time of Mordechai ha-Tzadik and
the establishment of the ‘institution’ of the 36 Hidden Tzadikim. And as Elijah
himself did not die so too his merit was always alive throughout the centuries.
Until the time of Mordechai ha-Tzadik, however, that exalted level and enormous
merit of the Prophet Elijah was a necessity for the existence of the world and
only when the number of the Hidden Tzadikim was fixed and they entered into
that holy hidden pact, then, and for the generations to come, was there
sufficient merit in the world to maintain its existence.
Gnomen
303 -
The Hidden Tzadikim know the truth and they live
in the holiness of that truth. The world could not stand if in it there did not
exist these ‘Sons of the Ascent’ who know the ways of the Ascent in their
knowledge of the truth and they bear the weight and the suffering of that
exalted privilege. The Lord, our God, loves them for the holy level to which
they have reached and He takes great pity on their self-accepted suffering and
in His great mercy He forgives the sins of mankind and the world continues on
its path so that it might arrive in the end to its final redemption.
Gnomen
304 -
Since this subject involves the merit upon which
the world stands, some may wish to have a clarification about the merit of the
messianic sacrifice of the Sacrificed Ram in comparison to the merit of the
Hidden Tzadikim. The truth is that there is no comparison to be made; the
parameters of one have nothing to do with the parameters of the other. The
trap-laden mission into which Yeshua fell was a necessity in the Divine Design
in history in order to bind in the end the elements of the lost sheep of the
house of Israel and the good people of the Christian nations to the final redemption. It was not Jesus’ level, in the higher
sense mentioned above, that made his mission great; it was the historical
position of that mission that made its name great among the nations. Jesus
was by no means on the level of the Hidden Tzadikim and the highest level of
the ‘secret tradition’ that he received with the Essenes was the kabbalah ma’asit which is a separate
category of secrets not having to do with the level of the Sons of the Ascent
although they too possess the ‘secrets of the kabbalah ma’assit’, each
according to the particular reception from his teacher.
Gnomen
305 -
The Pillar of that messianic mission of sacrifice
was not a pillar that held up the world; it was a Pillar to which great
multitudes of people would cling so that in the end they might come to
salvation. The world did not remain in existence because the Ram was sacrificed
but because Isaac, the Patriarch, remained in the world. Nor was it the ‘level’
of the Ram that made its sacrifice carry such an importance for the future
generations, but only the unique situation that had created the need for that
sacrifice.
Gnomen
306 -
The level of Yeshua compared to the level of the
Teacher of Justice was similar to the difference in level between Isaac, our
father, and the ram. There is no comparison to make. It is only for God’s grace
on the world that He has created and on the mankind that He wishes to bless
that He created the necessity for Isaac to be substituted by the sacrificed ram
thus necessitating Isaac’s having to be thankful for the merciful Providence of
God who chanced the ram to be taken in his stead. In the same way also the
Jewish people will come to understand that we all need each other for the
completeness of Israel’s mission and that the Ram was instrumental in bringing about that
completeness.
Gnomen
307 -
It is for this reason that the ‘ram ready for its
sacrifice’ was one the important elements created by God before the Shabbat of
Bereishit. It had to exist in the preparation of the world for its final
redemption. So too the Staff of Moses is among those elements. The name of the
Final Goel, however, was written before the creation of the world, so too the
Holy Throne of the Divine Glory. So has that name now been revealed for all the
future generations, ‘Haim’ - ‘Life’. And once it is known, all agree that there
is no name more fitting to the Final Redemption than that of the Resurrected
Goel, Haim.
Gnomen
308 -
Perhaps it is possible to speak indirectly in
relation to the Hidden Tzadikim as conducting the Hidden Redemption of mankind.
For sure the Final Redemption would never have arrived without them. Aside from
this both Mordechai ha-Tzadik and the Teacher Haim were the Head of the 36
Hidden Tzadikim (and both were from the tribe of Beniamin). So too the attempt
to bring the redemption to Israel and to the world by way of the Hidden School
of Esther of the Essenes was the work of the Teacher of Justice who was Head of
the Hidden Tzadikim in his generation.
Gnomen
309 -
The time of Mordechai ha-Yehudi (the Jew, as he is
called throughout the Megilat Ester) however, was not as yet under the Sign of the
formation of the bond of the New
Kingdom of Heaven with the world or under the Sign
of the Resurrection. Such was a development from the revelation of the Initial
Redemptional Signs in the School of the Essenes, to be completed only with the
Final Redemption. The fact is that the Teacher of Justice had planned and
established a Source in the world for a Great Hidden Redemption in the manner
of a large, historic Purim. At the same time he prepared his pupils for the
necessary Holy Wars of God in the manner of a Great New Historic Hhanukah. His
talmidim, even well after his death, were rooted in the concept that it was
absolutely prohibited to reveal anything of that Hidden Purim or to begin to
open that Hhanukah outside until permission would come from above and they
would be directed as to how to go about that mission.
Gnomen
310 -
The messianic trap of that unworthy time into
which Yeshua fell came by way of his belief, after his analysis of Yohhanan’s
defection and after he had received secrets of the kabbalah ma’asit and after
his receiving ‘signs’ and ‘directives’ from the influence of the ‘Star of
Christ, that he was responsible for opening the New Messianic Hhanukah. Also
for these reasons Yeshua could speak nothing of the School of the Essenes. He
could not reveal its Hidden Purim nor had permission been given to use the
Initial Messianic Signs for opening the New Hhanukah. As mentioned previously,
Jesus’ ‘lamp under the table’ that should be shown to all, may well have been
an apologia pro vita sua in justifying his initiative in leaving the School and
assuming his mission.
Gnomen
311 -
Thus in that situation, for the sake of
comprehension, the Teacher of Justice was in the position of the Star of
Mordechai ha-Tzadik and the School that he formed was under the Sign of the
Hidden Star of Esther. Therefore a truly great historic Purim could have been
born from the Essene School. Also the Initial Messianic Signs in the School which were integrated
into the complex messianic orders, including messianic priests, soldiers and
troops in preparation for the great Holy Wars of God, could have eventually
procured a great new Hhanukah for the nation and eventually for the world, but
such had to be with permission.
Gnomen
312 -
Recently it was received by Giuseppe that had the
‘secret’ name not been taken out of the School and distorted (as explained that
its exiting from the School without permission could not but distort the
revelation that would derive from it), a ‘redemption’ would have come from it.
Once the ‘mission’ was brought out into the open, on the other hand, no
permission could be given in the School. The great merit of the School itself
diminished, the credibility of the strength of the oath upon which those
secrets were transmitted having been lowered. The mission of Yeshua,
nevertheless, because of the force of the Initial Signs behind it, became the
source of a great distorted New Light
of Hhanukah for the nations. That distortion that would last until the Great
Correction of the Second Coming of the Star of Christ within the framework of
the New Pact of the Completed Redemptional and Messianic Signs of the Final
Redemption, in merit of the chosen Tzadik, the Anointed Judge of the Kingdom of
Heaven, the Goel Haim.
Gnomen
313 -
The ‘messianic mission’ (how much more so that of
the Joseph Signs) does not come to reveal ‘higher hidden secrets’, but to teach
simple truths to the masses for the sake of saving them. Such a mission must be
‘openly revealed’ otherwise what effect might it have! That mission must form a
congregation to follow the new message that it brings. It must attempt to
actively impart a new light which has a universal impact because of the
universal truths that it contains. It has nothing to do with ‘higher secrets’ of
the Hidden Just. The level of what is hidden is higher than the level of that
which is destined to be revealed for the masses and understood by them. This is
also true of the ‘revealed laws of Israel’
compared to the level of ‘secrets of the Torah’. Indeed it was for the
sagacious but simple implications of Yeshua’s doctrine that he was loved by the
nations. The ‘messiah’ must be on the level of the ‘Just man who lives in his
faith’. He must teach ways of humility and ways of wisdom.
Gnomen
314 -
At the end of the Megilat Esther it states: For
Mordechai the Jew was second to the king Ahhashverosh, great among the Jews,
loved by most of his brethren; always searching for the good of his people and
speaking peace for all his descendants. - The Targum adds that: Mordechai was
the great ambassador for the nations whose fame was known from one extremity of
the world to the other. All other kings were fearful of him when his name was
mentioned. He is Mordechai, similar to Venus shining among the stars, and similar
to Sires, the morning-star.
Gnomen
315 -
In the song of Purim it says: The Rose of Jacob is
cheerful and delighted, when they (the children of Israel) see together the
Techelet of Mordechai; their salvation was for always, their hope in every
generation: To make it known that all those who have hope in You will not be
ashamed or dishonoured those who take refuge in You: Cursed is Haman who tried
to destroy me, blessed is Mordechai the Jew: Cursed is Zeresh, wife of the one
who wishes to frighten me, blessed is Esther in
favor of me, and remember also Kharmona in good.
Gnomen
316 -
Certainly these words ‘their salvation was for
always, their hope in every generation’ have far-reaching redemptional
intentions etc. Here spoken about is an enigmatic redemptional hope for the
future which in a hidden manner was already realised in the Redemption of
Purim. Purim for several reasons is known as the hidden redemption in which the
hand of God was not manifested openly, as it was for example in the first redemption
at the hands of Moses. Therefore the name of God does not appear in the Scroll
of Esther. As the work of God was hidden in nature so too His name was ‘hidden’
in the Megillah but not mentioned openly. It is perhaps not less indicative of
Purim’s hidden quality the fact that this marvellous salvation and redemption
of Jews from the depths of exile in 127 countries during the Persian empire has been
virtually unknown among the nations.
Gnomen
317 -
Let us look at 3 principle aspects of the
redemption of Purim which accounted for its realisation: 1) the intervention of
Mordechai the Jew (at various levels including his being Head of the newly
formed Sanhedrin, his creating Jewish Schools for children to learn Torah etc.
2) the time-cycle of the stars which had to fulfil the prophetic decree of
ending the 70 years of exile ( the Scroll of Esther may also be translated
‘Revelation of the Star (reading ASTER for ESTER) - hence in the Completed
Signs, the Star of Esther - the story of Purim is concentrated around the
‘ascent’ of the Star of Esther, in the merit of Mordechai ha-Tzadik, and the
rise and fall of the Star of Haman, the Amalikite and blood-enemy of the Jews
- 3) the intervention of Esther the
Queen and the merit of the Jewish people in that terrible 3 day fast (the
people also repented and returned to God and they accepted upon themselves the
laws of the Torah and of the Sages of Israel.
Gnomen
318 -
The ‘Rose of Jacob’ represents the 13 Tribes of Israel.
It is said that the Rose has 13 petals. Thus in the New Message of the Final
Redemption, the Rose represents the ‘Historical Secret’ of the Reunification of
the Thirteen Tribes of Israel. Why does the song of Purim immediately bring to the fore the
connection of the redemption of the 13 tribes? Purim especially was the Jewish
redemption of the exiled Jews from Judah
(including many from Beniamin and Levi), not a redemption of all the tribes of Israel.
The other 10 tribes of Israel had been deported and dispersed among the nations* many years before
the destruction of the First Temple.
* For sure many of those of the Ten Lost Tribes
were scattered throughout those 127 countries as well, but there is no mention
of them in the Megillah
Gnomen
319 -
‘Mordechai the Jew is similar to Venus which
shines with splendour among the stars’ - ‘his name is feared - from one
extremity of the earth to the other’. All the world has enormous respect for
his position and for his wisdom. - Without any doubt the expressions used here
are ‘redemptional’. Mordechai is being spoken about here as the Goel, the
chosen redeemer in the redemption of Purim whose light will splender for the
entire world, although he is at first the Goel of Israel and then a light of
wisdom unto the nations. He is not spoken of as Messiah and his being from the
tribe of Beniamin would also not allow for such. But as Moses was the chosen
Goel of his time, so Mordechai was the chosen Goel of his time.
Gnomen
319 -
We must then appreciate the inestimable
information received from the Tzadik Haim that Mordechai was Head of the 36
Hidden Tzadikim. As Mordechai, the Final Goel, Haim, was Head of the 36 Hidden
Tzadikim and from the tribe of Beniamin and is thus distinguishable from the
messianism attributed to the house of David. The Tzadik Haim, from Saana, Yemen,
is the ‘redeemer’ of humanity, the redeemer of the Great Israel
(the worthy among the Christian nations, the lost sheep of the house of Israel,
the Jews). He is the promised Final Goel. He is not the Messiah. In the
Completed Signs of the Final Redemption, the Goel Haim says, “Tell them that I
am the Tzadik who is announced 3 times”. This refers to the three persons
chosen by God as Goel to compute the Great Historical Redemption: Moses, Yeshua
and Haim.
Gnomen
320 -
Indeed Purim to Jews is known as the Second
Redemption of the Jewish People after that of Moses in Egypt.
For this reason, in tradition, one writes the megillat esther with much
of the same precision used in writing the sefer
torah. The redemption of Mordechai in
fact brought the Jewish people back to the Torah and its commandments. The
Sages of Israel, of blessed memory, proclaim that it was also in merit of the Torah
studied by the Jewish children in the new schools established by Mordechai in
Esther’s royal permission that the miracle of Purim came about. In virtue of
the redemption of Purim, after a short period of time, the Jews were given
permission to return to Israel and to construct the Second Temple
at Jerusalem.
Gnomen
321 -
The thousand years which passed between the redemption
of Moses, our teacher and that of Mordechai ha-Tzadik were rebound at Purim in
the same Torah. We have said that the Initial Messianic and Redemptional Signs
were revealed in the School of Esther of the Essenes by the Teacher of Justice. We have also said, however,
that those same Signs were known in secret to the Head of the 36 Hidden
Tzadikim in each generation. In essence the 5 Redemptional Signs, Sign of the
Stars, Sign of the Kingdom of Heaven, Sign of the New Light, Sign of the Donkey
who eats Bread, Sign of the Fourth Generation and Sign of the New Construction
are hidden in the redemption of Purim told in the megillat esther. Even the 6th
Sign of the Resurrection may reside in that historic resurrection of the people
itself from decreed death and total destruction to life, victory and faith.
Gnomen
322 -
As mentioned, the entire Megillat Esther revolves
about a ‘stellar drama’ and is itself a ‘revelation of the stars’ and thus a
Sign of the Stars. The main action of the entire stellar drama tales place
within the Royal Palace of the Kingdom because the Sign of the Kingdom of Heaven
is hidden in it. Purim led to the construction and inauguration of the Second Temple
because it hides within it the New Light of Hhanukah (inauguration of the Temple).
The Sign of the Fourth Generation is present, Purim taking place after the
destruction of the Temple in punishment and exile; also the New Construction
because that second redemption led to the construction of the Temple and of a
new time. And what about the Donkey! Where does he fit into the Palace?
Gnomen
323 -
‘It’s obvious’ you will answer, “Is there a Royal Palace
without Royal Stables!” You are right, I admit, but where do we find Royal
Stables in the Megillat Esther? Never mind, the Donkey dressed as a Horse for
the Purim Shpiel, not because of Mordechai but for the honour of the King for
whom it would be considered demeaning to ride on an Ass. Perhaps that’s why the
prophecy was not satisfied that the Goel ride on a Hhamor (donkey) but had him
ride as well on a an ‘Ayar ben Atonot (probably a ‘wild-ass son of a she-asses’.
In any case, the Hebrew letters for ‘Ayar are the same as ‘Ir ‘city’. And where
did Mordechai ride on the Horse of King Ahhashverosh, if not in the city ‘Ir’
of Shushan (Susa). And wasn’t it just then when Mordechai was praised as ‘second to the
King’ and ‘so is it done to the one that the king desires to honour’?
Gnomen
324 -
The Sages, of blessed memory, explain that
sometimes in the symbolism of the Megillah, Ahhashverosh alludes to the Holy
One Blessed is He. This was also for the reason that they understood the
redemptional position of Mordechai, for in terms of the redemption, the Goel is
‘second to the King’; he is the chosen of God and the closest to Him and he
stands between God and between the nation.
- Mordechai had known in his wisdom that the fortune of the Star of
Esther would eventually become the fortune of the people. For this reason he
had always kept her close to him, had brought her up and educated her and had
kept her hidden from the eyes of others; and he taught her many strategies such
as telling her not to reveal her religion or to identify her Jewishness when
the decree came for the choosing of a new Queen. He had no doubts. The time had
come.
Gnomen
325 – ((I have been translating and re-writing the gnomen in Italian;
now I go on to those in English - a note fr. P 8869 says ‘Here again begins the
cycle as we approach Sombrero at the beginning of this summer 1991’)
Before going on to search out the Initial Signs at
the School of the Essenes, let us conclude the discussion of the traditions
necessary for the Final Redemption as reflected in the 7 Redemptional Stars of
the Big Wagon. In the Final Sign of the Stars, we see 4 of these Redemptional
Stars together with the
astounding-accompanying-functional-universal-messianic-priest Star of Malchitzedek.
We do not see the Star of Mordechai ha-Tzadik nor the Star of Queen Esther nor
the Seventh Star which is the Star of the Final Goel. From the 1st Sign, however,
we know that the Big Dipper is involved so that we can be sure that the number
is 7. The Purim of the Signs is the 2nd Great Sign, Sign of the Kingdom Heaven;
here the Star of Esther is hidden in the Palace; the Star of Mordechai
ha-Tzadik is hidden in the position of the Seat occupied now by the Anointed
Judge of the Kingdom of Heaven, Haim. This Seat represents the position of
‘second to the King’ which was established in essence with Mordechai as alluded
to in the Megillah.
Gnomen
326 -
Only after the revelation of the Completed Signs
can it be said clearly: From the time of Mordechai ha-Tzadik that ‘Seat’ was
established for the Kingdom of Heaven as it was established that only the Head
of the 36 Hidden Tzadikim would be the Final Goel when that time would come.
This corresponds exactly to the fact explained by us that only the Head of the
36 Hidden Tzadikim was heir to the Redemptional and Messianic Signs in each
generation. The Star of Mordechai represents that tradition. One can also see
now the importance of the Revelation here in Sefer Esther that the Teacher of
Justice was in his generation Head of the Hidden Tzadikim which explains the
origin of the entering of those Signs into the School formed by him once he had
decided to reveal them.
Gnomen
327 -
The Star of Esther itself represents the Hidden
Tradition of the ‘Occulted Writing’ of the Megillat Esther. It is also called
Ktav Shushan or the ‘writing of Susa’ . Such a writing represents the ‘condensing’ of ‘secrets’ of the
Kingdom of Heaven into an unseen star-code and into a comprehensible recounting
of events such as in the Scroll of Esther. One of the important aspects of this
Star is that it allows the Donkey who eats the Bread of the Kingdom of Heaven to speak in his Donkey-code through which even small children, without
knowing it, may partake of that delicious Royal Bread. He says hee-haw and the
children bray, but the Donkey knows that hee-haw also means ‘She (Queen Esther)
is here’. Not to speak about the Hidden Donkey of the Kingdom of Heaven
who just loves that Ktav Shushan. If not for his punishment for having desired
to write a new word for every letter in the Holy Torah, he would have already
returned twice with marvellous books in his hooves.
Gnomen
328 -
The Star of Esther also governs the School of Esther.
The Star of Mordechai governs the School of the Rose of Jacob and the Star of
the Final Goel governs the School of the Yellow Rose of Jacob. The Star of the
Goel governs the entire New Tradition which is born with the Completed Signs.
These 3 Stars which in the Big Dipper represent ‘Traditions’ and ‘Essential
Aspects’ of the Final Redemption also have corresponding ‘Constellations’ (as
we have received them, not to be confused with the names and formations of the
‘known’ constellations) that are part of the Messages of the Sign of the Stars,
taught to us by the Final Goel who is also the Teacher of the Stars of the
Final Redemption.
*After writing these words, I went to sleep. This
morning I saw the Tzadik Haim, in a dream, who looked at me several times with
approval and even pleasant surprise. I cried in the dream from the happiness of
seeing the Tzadik and from the desire to be able to see the Tzadik and to speak
with him
Gnomen 329 -
We must now try to understand the manner or forms
in which the Initial Messianic and Redemptional Signs were found in the School of Esther
of the Essenes. That they were there is sure. That Yeshua’s mission was based
on them although partly removed from them we know. How can we know the forms of
those Signs. To my knowledge no proper information about them is found in the Qumran documents and although
our discussions are not based on those historic and illuminating documents.* it
could have been interesting to find Signs spoken about in our manner. The fact
is that the Signs as such were part of the ‘secrets’ of the ‘inner sanctum’ of
the School and were therefore unwritten and prohibited to write. But the
mission of Yeshua represented the revelation of those Signs outside and the
Gospels contain many keys to recognising them, once we know, that is, the names
and basic concepts of the Completed Signs of the Final Redemption.
* The importance of the Dead Sea Scrolls lies
principally 1) in the information concerning the Teacher of Justice and the
persecutions and suffering that he bore etc. 2) the incredible messianic system
that he established in the School 3) the redemptional relationship of the
talmidim to the Teacher of Justice after his death etc. Elsewhere we have
explained that the discovery of the Qumran documents is the necessary historical prelude to the eventual
understanding and reception of this Sefer Esther
Gnomen
330 -
We would, of course, from the Gospels, know
nothing of the Sign of the Stars, except for the story of the Magi and how they
followed the Star of Christ or Star of the Anointed King. No other stars are
mentioned in the Gospels, I believe. Aside from the fact that if not for the
Completed Sign of the Stars, we would have extremely little of anything from
the impoverished account of that Star, but also 4 fifths of the Sign are
missing. Nothing of the time-cycles could be known from it etc. This is
indicative of Christianity which would be able to see only the Star of Christ
for 2000 years. Nevertheless, one may argue that, as they say in one of the
dialects of South Italy ‘if there are no dogs to be found, even the yelping of
the wolves is called barking’. Yes, nevertheless, the ‘revelation’ of the Star
of Christ is there and it helps us once we have the confirmation of the Second
Coming of the Star of Christ of the Final Sign of the Stars of the Redemption.
Gnomen
331 -
In the School itself, however, we must assume that
the true measures of the Sign of the Stars were known to them, although those
‘true’ measures were according to the time-cycles of that period. Obviously,
the prospective of the Fourth Generation, for example, offers a completely
different set of values according to the historical period in which it falls.
Our assumption is a necessary device (since what we know derives from the
Completed Signs) which, after the
necessary adjustments in comparison to the Completed Signs, is then verified by
virtue of the ‘logic’ of that ‘unsuccessful redemptional phase’ of history.
Thus we will assume for at least all the 6 Great Completed Signs that they were
in the School in their Initial Forms which as such must have contained at least
the kernels of the Completed Forms, otherwise there would be no justification
in calling them the Initial Signs.
Gnomen
332 -
The Sign of the Stars particularly lends itself to
the ‘logic’ of generalised calculations and one of its main purposes is to
establish the time-cycle of the Fourth Generation. We are helped by the fact
that the 4 Stars (3 in a row, one
detached, of the Handle of the Big Dipper) cannot but represent 4000 years of
history from the time of Abraham, our father. The name of the Sign itself is
also Sign of the Book of the Stars of Abraham, our father. The Sign also
contains the Star of Christ come in virtue of humility. This cannot but have a
reference to the mission of Yeshua as it cannot but confirm and reconnect the
Gospel version of that messianic star. Otherwise the Goel Haim would not have
used the term ‘Christ’ for this star since it has other names.
Gnomen
333 -
With this in mind it becomes easier to see that at
the 2000 year period the same 4 Stars had completed a great cycle of 500 years
each. This is further corroborated by the fact that the redemptional measure
given in the Pact between the Pieces is 400 years of exile and then salvation.
From the birth of Isaac, our father, to
the going out of Egypt was a period of 400 years. And Abraham, our father, was a hundred years old when Isaac was born.
Thus 500 years passed from the Star of Abraham to the redemption from Egypt.
Now we can clearly estimate the 4 Stars on 3 levels, in terms of 100 years, in
terms of 500 years and in terms of 1000 years.
Gnomen
334 -
In the Sign of the ‘Contract’ for the House of
Prayer of the Final Redemption, the Goel Haim says to Peretz, “In 400 years
from now, from 400 to 500 years, Tefillin will no longer be used in the
traditional synagogue”. We can thus
establish that the ‘redemptional measure’ of the Sign of the Stars is ‘from 400
to 500 years’ and the other calculations may stand firmly on this basis. So too
may we presume that the Sign of the Stars was known in secret to the inner
circle of talmidim at the School of the Essenes, at least in a form in which
they could speak of those 4 redemptional Stars and the fifth ‘Messianic Star of
the Anointed Priest’. They knew that they were at the ‘end’ of a long Fourth
Generation Period. It was for that reason that John the Baptist could be so
sure that ‘the time had come for the Kingdom of Heaven
to descend on earth’. He knew this from that Initial Sign of the Stars together
with other prophetic signs concerning the Fourth Generation of that epoch known
in the Hidden School of Esther.
Gnomen
334 -
Complicated, of course, is the Star of Christ. It
is enough to see the confusion it has brought with it in these 2000 years. To
whom did it refer to within the messianic order of the School? Did it refer to
the Teacher of Justice or did it refer only to the appointed messianic orders
of those chosen in the School? It is a complicated matter because if the Star
of Malchitzedek was considered ‘in the regime’ of the Teacher of Justice even
in his death, how were the messianic positions in the School to relate to this?
The short-cut to understanding this is to look at the same question through the
eyes of the Completed Signs which is the method that saves us from much tedious
speculation. But also here it is complicated. Does the Star of Malchitzedek in
the Sign of the Stars refer to the Final Goel, Haim? Or does it refer to the Mission
of the Donkey who eats the Bread of the Completed Redemptional and Messianic
Signs? Does it refer to the Mission of Peretz, Man of the Signs who must receive, ‘enact’ and explain the
Signs? Does it refer to the Mission of Meshullam, Blind and Deaf Servant to the Lord or does it refer to
the future ‘messiahs’ of the redemptional periods? Marvellous star that Star of
Christ although it seems to love confusion.
Gnomen
335 -
In truth the Star of Christ is the great ‘Binder’
of all aspects of the Redemption to the world. It is in the measure of ‘and he
(Abraham) gave to him (Malchitzedek) the tenth from all’. That is, the Star of Abraham gives to the Star of Malchitzedek
a tenth of all the redemptional signs. It is thus the functional star which
binds the higher redemptional signs to an ‘anointed’ mission in the world and
has in itself a reflection from all
the Signs of the Redemptional Stars. It is thus bound up with and draws from
the Star of Abraham, the Star of Isaac, the Star of the Redemption, and the
Displaced Star of the Fourth Generation. So is it bound to and draws from the
Redemptional and Messianic Signs: of the Stars, of the Kingdom of Heaven, of
the New Light, of the Donkey who eats Bread, of the Fourth Generation and of
the Resurrection.
Gnomen 336 -
Indeed this very explanation is essential in the
comprehension of what the ‘messianic mission’ is. Of itself it is naught but a
receiver and giver. But to the person who is under it, it also represents an
enormous trap because the reflection from all the Redemptional Stars will be
mirrored unto that person with tremendous influences until he sees himself as
the center of the universe. Even the stones tell of his position. If someone is
not authorised and is not directly under the guide of a Teacher who knows all
the pit-falls and does not allow that the incredible prophetic titles and the
immense influxes of the stellar cycles fall on the ‘anointed’ talmid, no man in
the world could be saved from falling into the trap, as we will take up in the
Correction, God willing.
Gnomen 337 -
Also Yeshua, while still at the School, awaited
the ‘Coming’ of the Teacher of Justice and as the other talmidim, he believed
that the Tzadik would return for the world. The great change took place in
Yeshua because of the breakaway of Yohhanan, but it is sufficient here to
understand the impact and influence that John’s action had on him. If the
Teacher of Justice was awaited until he would return to reveal himself, why had
John’s prophetic calling called him out of the School? For if the Teacher would
reveal himself, albeit with a ‘universal’ purpose, would he not come at first
to his faithful talmidim, the bearers of his secrets, at the School?
Gnomen
338 -
For Yeshua these questions were of a decisive
substance. It was known to Yeshua that Yohhanan had prophesied that he himself
preceded the ‘Messiah’ or, if the word ‘messiah’ was not used, at least that he preceded the one ‘greater
than he who would come after him’. And although Yohhanan may not have declared
this previously, certainly he spoke of this as his reason for leaving the
School when he was actually in the process of leaving. Even if only for respect
to the others he would have explained ‘This is why I am leaving. I have been
called ‘to make a way in the desert and to call out ‘Repent because the Kingdom of Heaven
is about to descend’. Yohhanan also believed in his calling and that it was
from above. He would not have been afraid to say why he was leaving. And if
rebuked on account of the oath, he would have answered that he took upon
himself the responsibility of his oath. Yohhanan was hardly the type to be
afraid of saying what he believed.
Gnomen
339 -
Yeshua was certainly amazed, broken and ‘awakened’
by John’s leaving. He had also been very attached to him and under his
influence. It is difficult to imagine that Yeshua might consider Yohhanan’s
action as being ‘wrong’ but most probably he became intent on understanding all
the reasons behind such an incredibly complex and arduous decision. If John had
to go out to the people while believing that it was the Teacher who would come
after him, in which way and to whom and where did Yohhanan think the Teacher
would reveal himself? Or was there too little merit in all Israel
and it was ‘a time to act, for they have denied Thy Torah’? Yet if there was
not enough merit for the Teacher to reveal himself, about whom was John’s
prophecy referring to?
Gnomen
340 -
As many thoughts as Yeshua may have had, what is
most sure is that he finally concluded in one manner or another that it was he
who was being called to follow the path begun by Yohhanan. It became clear at a
certain point to Yeshua that the mission prophesied by Yohhanan was a
‘messianic mission’ on earth to be accomplished among the people. He was
convinced in the end that the calling was his. One cannot and must not,
however, forget that until Yeshua had the ‘secret’ of the Kabbalah Ma’asit in
his hands, he would not have left the School. Only when he was given entrance
into that secret could he have conceived of actively doing a mission among the
people. Teaching would not be sufficient: signs, healings and miracles were
needed.
Gnomen
341 -
We have as yet no evidence as to whether Yeshua
had already received that secret when Yohhanan left the School or whether he
received it only afterwards. I remember, however, that the Tzadik, Haim, told
me once that only after 3 years of strict adherence to the severe regime of the
School was he allowed into the secret with the required oath. If Yohhanan left
the School somewhere around the half of that 3 year period, as we presume,
there would remain a year and half before Jesus’ receiving. This carries with
it some possibility of subtle, underwater programming. Perhaps, on the other
hand, the undercurrent was conflictual at a conscious level. It is not
impossible that the so-called ‘temptations’ of Jesus ‘in the desert’ are
representative of the conflictual ‘temptations’ that he faced in that period
before deciding definitively to take on that mission.
Gnomen
342 -
In any case, until Jesus received the secret he
could not have felt its power under his hands, exactly that power which changed
his outlook and greatly enhanced his desire to bring joy to the masses in the
name of God the Father. In his own mind he then sewed the pieces of his life
together and concluded that everything had been a Providential preparation for
what he now had to do. There was a phase here, for certain, of re-evaluation of
the messianic order of the School. The mission that he went to perform was not
an extension of that messianic order,
but rather an extension of the ‘break-away’ order initiated by Yohhanan. Jesus’
reinterpretation of the ‘Signs’ around his own person represented most
certainly a ‘break-away’ from those messianic orders in the School.
Gnomen
343 -
In the Sign of the Stars there is the Sign of
Christ which comes in virtue of humility. Although there are many sides to the
‘humility’ referred to, it also alludes to the humility needed by the carrier
of the mission, so as not to fall in the trap of the Star of Christ. To uphold
the ‘messianic mission’ of the Star of Christ on earth, the Balancing Sign of
the Donkey who eats Bread is an absolute necessity. The Donkey is an Animal. He
doesn’t have the pretences to consider himself a Man. He has four legs
and doesn’t lose his balance as easily as man who has only two. The Donkey
doesn’t err to think that the sacks he carries are his. He simply carries them
to where they have to go.
Gnomen
344 -
This is the Sign which is missing from the Gospels.
In the Correction we shall fill in the empty spaces to say what the Donkey
would have then said had he been a Complete Donkey. At the time, however, the
prophecy in Zacariah had not yet got off the ground. So Jesus had to make the
Initial Sign. He called for the she-ass and she carried him into Jerusalem.
He accomplished the prophecy and confused the world. Was he then the Goel
riding on the Donkey’s back? In any case the Donkey couldn’t speak in that
first phase of Donkeyhood. He had no choice. He was bound to the silence of the
Initial Signs.
Gnomen
345 -
In the School, however, none of those who had
‘messianic positions’ was led into the pitfalls of an unbalanced Star of
Christ. None of them perceived the mission in that manner because they were
under the guide of the Teacher of Justice and obedient to the Sages of the
School and bound by their oath not to reveal the ‘secret’ messianism of the
School. Jesus believed in the end that the ‘Messianic Star’ was upon him. He
saw his whole life as a build-up to that purpose. It is most probable that he
knew of the story of the 3 Magi who had followed the Star of the King to
witness his birth. If Yeshua may have dismissed this previously as irrelevant,
when he entered into the knowledge of the Redemptional Stars, that mysterious
happening and others, such as reported by Luke, fit like pieces of a puzzle
into place.
Gnomen
346 -
The trap of the Star of Christ when there is no
full Donkey Sign to counterbalance it is that the person who believes himself under
it will see himself as the ‘center’ of the universe. And if he teaches as a Man
without the Donkey to equate him with the masses, all his teachings, even when
they are aimed at glorifying God will come to glorify his own person. That
great illumination of the Star of Christ will give him to see the universe in
his reflection and he will falsely believe that he has seen all that there is
to see. A Donkey may carry the Christ Signs, not a Christ.
Gnomen
347 -
If Jesus could have announced the Goel which at
that time, at least for the sake of this argument, was the Teacher of Justice,
then his She-Ass would have opened her mouth to speak and together they would
have explained the Redemption. Once, however, that Jesus saw the ‘mission’
around himself while breaking the oath and leaving the School, he could no
longer ‘see’ the Teacher of Justice, much less announce him. In all cases it
would have been impossible for him to announce the Teacher of Justice without
announcing the School of the Essenes and their doctrines which in its turn
would have undermined any mission done without the School’s consent. Let us not
forget that Jesus was the Ram whose horns got caught in the thicket.
Gnomen
348 -
Such was the historical trap into which Yeshua
fell, a ‘messiah’ without a Goel to proclaim and without a Donkey to speak on
behalf of the mission. Unable to proclaim the Goel, all the honour fell on him
and not having the Counter-Balancing Donkey to undermine the self-exaltation of
a luminous Star of Christ, all the honour fell on him. Of course the sons of
Jacob would have none of it while the sons of Esau rejoiced in the newly
found ‘Son’ of God.
Gnomen
349 -
If not for the Completed Sign of the Donkey who
eats Bread, we would be at a loss in trying to conceive of the substance as
well as the form of the Donkey-Sign 2000 years ago. For this reason 2 Great
Signs of the Donkey were given in the first 2 years of the new mission.
Together the Mission of the Donkey is explained in its entirety. The 1st Sign carries the
Signs of the Messiah ben Yosef and covers the 1st 6 years of this mission in
the Christian Correction. The 2nd Sign carries the Signs of Mashiahh ben David
and covers the 2nd period of 6 years in the Jewish Correction. As explained in Matthew Corrected, the mission of Yeshua,
since it went out for the nations and since its principle purpose was to be a
salvation to the lost sheep of the house of Israel, is representative of the
first messianic mission of mashiahh ben yosef which is then completed by the
second coming of the Star of Christ and the Completed Signs of the Donkey,
Messiah ben Yosef.
Gnomen
350 -
Thus the 1st Sign of the Donkey, while containing
the Completed Signs of the Donkey, Messiah ben Yosef, is also the ‘Key’ to
understanding the nature of the Donkey Sign in that first tragic mission. I
bring here the 2 Signs for reference:
5
- (March - 1984 - Milan) - In her dream,
Sig.-a Nelda Levi saw a Donkey with its cart walking along a street in Milan. The Donkey pulled up
outside of a Bakery (Bread-Store - Paneteria), became unattached from its cart,
walked into the Bakery and ate Bread. Peretz, from a Fruit and Vegetable Stand
alongside the Bakery watched the entire scene. - -
(Sign of the Donkey who eats Bread)
44 - Sarah (Puddu) dreamed (March 5, 1985 - Milan)
that she was in Sardinia. She was going to buy bread. In the first bread-store she was offered
good things, but not bread. She bought bread in another bread-store. She was
walking along the road with the bread under her arm. She wanted to take a
short-cut but the guards told her to go around the building. A roll of bread
went out from under her arm and rolled along the ground. From the other
direction (after she had turned the corner) a man was on a cart drawn by an
ass. The bread stopped just under the head of the ass. At first the ass was
taken aback, perhaps frightened, and he wanted to make away. Then he took hold
of himself, took a step backwards and ate the bread. -*
*this is the
all-important Completed Sign of the Donkey who eats Bread of the second year
The 1st Sign is all marvellous and unnatural while
the 2nd Sign is marvellous in content but contained in nature more than the 2nd
Sign.