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Gnomen 400 -

The Second Donkey enters the School of Esther because we are also the continuation of the School of the Essenes where the Initial Signs were held in secret and there this Book of Esther begins. Some weeks ago (June, 1991) Deborah received in a dream nothing less than the Final Sign of the Pact between the Parts of Abraham for the New Pact of the Final Redemption. In her dream she saw that for a sacrifice were brought a bull, a calf, a lion and two pigeons. Peretz and Paolo had to divide the bull, calf and lion in half but the two doves were for holocaust.


Gnomen 401 -

This Sign come in merit of the Final Pact goes directly back to the Pact itself as written in the Torah. It may also allude to some events already accomplished in other epochs, such as the allusion explained by Rashi on the words ‘and there descended wild-fowl upon the carcasses, and Abram set them up again (or and Abram drove them off’. Rashi, head of the commentators says ‘there is an allusion here to David who will come to destroy them (the nations who are against Israel) but from Heaven he is not permitted to do such until the arrival of the Messiah’. -


Gnomen 402 -

If we wish to assume that that attempt of David ben Yishai to sweep down upon the nations refers to the ‘messianic period’ of the extension of Christianity to the nations by way of Paul, the allusion has some sense. The ‘messianic Christianity’ of Paul desired to ‘conquer’ the nations for the sake of forming the Great Israel. The Final Signs, however, permit us to review past history in the present time prospective of the Fourth Generation.


Gnomen 403 -

Certain Completed Signs, however, cannot have a parallel in the Initial Signs. For example, “Tell them that I am the Tzadik who is incarnated Three Times in history” could have no counterpart or parallel 2000 years ago. For this is the Final Sign of the New Time, in the authority of the chosen Tzadik, Haim, and no Initial Sign could have had such an authority. So too the Tzadik’s embracing the people of the nations and exclaiming with immense love, “We are all of the same flesh” could come only in a period where the world, even the Jewish world,  was in a position, or at least going towards that position, to appreciate that magnanimous affirmation.


Gnomen 404 -

Yet it is explained that the second Goel of Israel the Tzadik Mordechai while in the perspective of the Universal, Final Redemption Jesus is the second man of the Redemption. Nevertheless, as explained, Yeshua was not on the level of the Hidden Tzadikim. He was, however, the chosen ‘Tzadik who Lives in his Faith’ of that moment and of that mission. But in view of the hidden relationship between the Teacher of Justice and the élite pupils of the Essenes, one must begin there to search for the balanced redemptional ‘secret’ of the relationship between Goel and Messiah (or Messiahs).


Gnomen 405 -

That is why the Book of Esther begins at the School of the Essenes, because the true but hidden relationship of the Goel to the Messianic Donkey is the one which brings Israel and the world into its Final Redemption. The Tradition of the hidden Purim alluded to in the Scroll of Esther finished in the School of Esther from whence the mission of the Star of Christ issued, albeit in an unfinished and corrupt form. The Star of Christ then carried Christianity into its 2000 year historical voyage and its basic course would not be changed until the return of the Star of Christ in its final mission of the Universal Priesthood of Malckitzedek, Priest to God on high, an essential element of the universality of the House of Prayer of the Final Redemption.


Gnomen 406 -

The name of Jesus, nevertheless, is fixed in history, for he expressed the will of his Father in Heaven in that historical messianic moment of total desperation. Yeshua was selected to demonstrate to a multitude of nations how to be a just man who lives in his faith. In this sense he was the Tzadik incarnated for the nations in that first coming of the Star of Christ. Purim reached the Essenes but the light of Hhanukah lit for the nations by the mission of Christ did not reach the level of a true light.


Gnomen 407 -

In the Final Redemption, however, the New Light of Hhanukat ha-Hhanukot that goes out for the nations comes with a great and miraculous victory over all false lights, while the Hidden Purim of the Final Redemption saves Israel and with it the Great Israel by way of the Hidden Star of Esther and the Star of Mordechai. For that secret of the relationship between the Goel in the Kingdom of Heaven and the messianic offices on earth was the essential binding key to all the Initial Signs. That relationship between the Teacher of Justice and the faithful scholars of the School was part of a hidden Pact of the redemptional Signs at that time.


Gnomen 408 -

Those were the Initial Signs; the severity attached to their reception was of a totally different order compared to the Reception of the Final Signs. The severity of the School was the necessary measuring-rod of worthiness in those epochs for reason of the evils that reigned, unfortunately, in Israel. The Final Signs descend with enormous love from EHEYE ASHER EHEYE when the Final Goel has been chosen and the world enters into its new stellar position of the prophesied Final Redemption. All past history becomes renewed in its New Light. True, in the first years, very few are its receivers, but in essence, there are many, many worlds of people already predisposed to accepting the truth of the Final Revelation. Christianity played no small part in that historical preparation.


Gnomen 409 -

Yet that secret relationship between the Teacher of Justice and his talmidim of the School also indicated the hidden starting-point of the long Purim of the Jewish exile that was coming. It was a relationship hidden from the eyes of Israel and the world. Also Esther was the secret pupil of Mordechai the Just. The Sages, of blessed memory, attest to Esther’s adeptness in using the Kabbalah Maasit received from Mordechai. Esther too was hidden in the Palace of the king without revealing her true identity and nation, until her famous moment, that is, when her revelation saved all the Jews from extinction. The history of that profound redemption is recorded in Megillat Esther, but the secret of the particular redemptional and messianic relationship between the Star of Mordechai and the Star if Esther which represents the completeness of the Final Redemption had its beginning there in the hidden School of Esther of the Essenes. 


Gnomen 410 -

This Book of Esther of the Final Signs reveals the substance of that hidden Purim, un-revealed until the revelation of the Final Redemption with its historical completion of the 7 Redemptional Stars of the Big Dipper. The Stars of Mordechai and Esther were instruments of the second redemption of Israel. The reconstruction of the Second Temple was the Hhanukah of that second redemption. The long history of the second Temple begins. The first periods were higher but afterwards the political conflicts and hellenising elements and Sadducee corruption etc. etc.  destroyed the true purposes of the Temple itself.


Gnomen 411 -

The Temple should have become a light for the world but it had become impossible to make its light shine even in Israel. There is a large historical meaning behind Yeshua’s example of the Lamp not placed above the table for all to see. The Temple would eventually be destroyed if it would not fulfil its purpose. There would be destruction and exile. The Stars of Esther and Mordechai had again to go into hiding to find a place of refuge for the future salvation of Israel. The Priests of the Temple were corrupt. The Doctors of the Law were not a source of refuge, consolation or inspiration for most of the nation.


Gnomen 412 -

A hidden Just foresaw and he acted, establishing the hidden messianic School of Esther within the framework of the Essene Community. There were revealed the Initial and Opening Signs of the Redemption.  The Hidden Signs of Purim remained in the School and were the source of the Hidden Protection of Purim during the long exile. The Signs of the New Light of Hhanukah were taken by Yeshua and were used by him in his attempted mission of the messianic salvation.


Gnomen 413 -

The signs of Purim carry the Messianic Signs of David ben Yishai while the signs of Hhanukah carry the Messianic Signs of Joseph. Therefore Jesus knew that he had not come except to save the lost sheep of the house of Israel and that his was not the mission of peace. That New Light, however distorted as it might be, would have to go out for the nations. A New Lamp was lifted unto the nations. The Purim Signs were passed on to the Hidden Tzadikim after the destruction of the Temple and with the eventual death of the Essene Community.


Gnomen 414 -

The New Completed Signs of the Final Redemption reveal the hidden Esther of the Essene School and they correct the distorted messianic light of the Hhanukah Signs that issued from Yeshua’s mission. In general all the true Signs in their perfection but before their completion were held by the Head of the Hidden Tzadikim in every generation. When the Final Goel is chosen and is seated on the Chair of the Kingdom of Heaven, the Completed Signs descend and the Final Redemption is announced. The Seven Redemptional Stars of the Great Cart of the Good News enter into the new position of the Prophesied Displaced Fourth Generation. The Time has Come.


Gnomen 415 - 

The 7 Stars of the Great Cart (Big Dipper) contain the Star of Mordechai and the Star of Esther. The Star of Malchitzedek which became the Star of Christ and which reassumes the position of the Universal Messianism of Malchitzedek in the Final Redemption is a separate Star, not of the 7 principle redemptional stars of the Big Cart. Follow the Handle of the Big Dipper and you will see this luminous and colour-changing star. Indeed after the 7 it is the 8th Redemptional Star which has significance for the Universal Pact of the Altar of Malchitzedek. The difference is that the 7 Stars are properly Redemptional while the Universal Star of Malchitzedek is Messianic. Also for this reason the mission of the Star of Christ went out for the nations.


Gnomen 416 -

More than details, we need only to perceive the relative position of the Initial Signs. This means that the Six Great Completed Signs of the Final Redemption had their initial counterpart in the School of the Essenes. Before the demise of the Tzadik Haim, I was witness to the Final Suffering of the Suffering Servant of God, Head of the 36 Hidden Tzadikim, Haim. I saw the darkness that was all suffering and the suffering of one that would be the great light of salvation for the world. I saw the harshness of a Haman decree issued this time not on Jews or not on Italians but on the world at large.


Gnomen 417 -

The Head of the 36 Hidden Tzadikim was alone in his standing and on him alone the decree descended. I saw my Teacher struck down with mankind’s evil and I witnessed the pains of man’s cruelty transferred to the loving and humble heart of God’s beloved. I saw the dark pages of sacred history re-dimension their anguish into the last holy suffering of God’s humble and faithful redeemer of the true faith in the One Living God. And I was witness to God’s unbounded love, above all reason, which spared no suffering or pain or anguish or agony from His beloved Tzadik.


Gnomen 418 -

Even the ride to the burial place was the bumpiest ever, for the old road had been destroyed and they had not yet built the new one and the funeral car shook from side to side as the driver tried to save his tires from the deeper holes. Even ‘til the last seconds of the presence of his entirely sanctified body within the precincts of ‘above the ground’ did the Lord of Hosts smite His chosen servant with pains of the Infinite goodness reserved for the Jacob of history. And as Mordechai, Head of the 36 Hidden Tzadikim in his generation, who became second to the king and whose name shone with respect and splendered as the morning star among all the nations, the Tzadik Haim was uplifted unto the new Seat of Redemptional Judgement and was called the Anointed Judge of the Kingdom of Heaven. The time had come.


Gnomen 419 -

The Completed Signs of the Final Redemption could now descend. The Tzadik was alive and resurrected in the New Kingdom of Heaven. I stood in the midst of 7 Prophetic Circles on earth beneath the stars. The Tzadik gave me a sign and I called out, “Ba ha-Zman” (the Time has Come). I announced to the pupils, “The Prophetic Time has come. The particular period seen by the Prophets of Israel has been opened. All the prophecies concerning the Final Redemption and the messianic prophecies and the prophecies of the Fourth Generation have come unto the period of their fulfilment in virtue of the Final Sacrifice of the Tzadik Haim. I am not a Prophet nor the son of a Prophet but the words that I tell you here are prophetic because they are in the authority of the Tzadik Haim who has given me the privilege to announce, in the name of the prophesied message of the Prophet Elijah, of blessed mentioning, who announces the opening of the Final Redemption, that the famous prophesied generation is here. Ba ha-zman.”


Gnomen 420 -

The Tzadik rebuked me, “You have the key in your pocket, and the Master of the world is waiting”. It was upon me to reveal in writing what was happening. The New Scroll of the Last Hidden Purim was under way. Also the hidden Haman which was strangling and condemning the Jewish people had to be unmasked. The hidden reasons for the dark side of Galut which had culminated in the Shoa   had to be unveiled. The great convergence of false doctrines fell upon me. I announced to the Jewish Community that the true faith of Israel had been tainted with the idolatrous doctrines of the Zohar which themselves culminated in the idolatrous and false messianic movement of Habad.


Gnomen 421 -

‘Official’ Judaism was unaware and it had not the power to stand in judgement before the Higher Tribunal. It was an orphaned Judaism similar in substance to the gloomy epochs of Christian inception. The idolatry of the Zohar and the idolatrous Christian theology of John’s logos sat on my head to be undone. Later on the Higher Tribunal and the Great Tribunal of Mordechai ha-Tzadik which is the Higher Celestial Tribunal of the Final Redemption, would ‘substitute’ the Higher Tribunal so that the world might proceed.


Gnomen 422 -

Such had been the power of the Tribunal of Mordechai the Jew or the Sanhedrin of that epoch which on Esther’s permission he had formed in Susa. This is known in tradition. What is totally unknown is that such a power and the transference of power from the Higher Tribunal to the ‘redemptional Tribunal’ took place at the hands of the Teacher of Justice and of his pupils after his death in the Essene School of Esther. Those initiated adepts of the School knew that the prophetic age of that Fourth Generation had arrived. John the Baptist left the Community and the School to announce that the Time had Come.


Gnomen 423 -

That Fourth Generation too was a prophesied time of the always doubled prophecies of destruction and of redemption, but, unfortunately, the scale of destruction outweighed the scale of redemption. The Temple was destroyed and the people went into exile. And the Hidden Light of the Redemptional Purim never saw the day. But a superficial and distorted ray, based although separated, on that original light of salvation pierced the roots of time-ridden crusts to sustain a multitude of nations thirsty for a word of compassion from God on high.


Gnomen 424 -

One person had stood up to all in the face of an impossible marriage and his sacrifice for the love of Israel was accepted before the Almighty God of the universe. Isaac’s Ram had come unto its prophetic history. Isaac, our father, took upon himself the weight of exile. The Ram whose thorns got caught in the thicket took on the historical salvation of the lost sheep of the house of Israel. A Lamp was lifted unto the nations where those lost sheep would wander.


Gnomen 425 -

There they would be conserved until the Messianic and Redemption Signs would be completed and the house of Efraim would return within the confines. “This is the Star of Christ” explained the Final Goel, Haim, “come in virtue of humility”. The Messianic Star of the Universal Redemption had returned to complete its messianic cycle within the framework of the Final Redemption. All the Christian Signs of traditional Christianity would now be corrected and completed in the New Universal Pact of the Final Redemption.


Gnomen 426 -

The Horns of the Ram would be extracted from the thicket of all traditional theology. The Time had come. Christ himself would be redeemed from the Ram’s harsh destiny. For Yeshua had been humble in a world of religious arrogance and he accepted his death in the love of a future salvation unto the humble folk. He had touched the heart of those who needed a voice to tell them of God’s love for those who make themselves as children newly regenerated in the spirit of the fatherly God of Israel.


Gnomen 427 -

The Final Redeemer, Haim,  said, “Tell them that I am the Tzadik who is incarnated three times (in history)” . This is an important Sign to the Jewish people who know that the Final Goel follows Moses, our teacher, and Mordechai the Just. The Final Redeemer, Haim, said, as he embraced the simple folk of every land with great love, “We are all of the same flesh”. This is an essential universal sign for all. It is the source-doctrine of the true future peace that will arrive in the world after the Fourth Generation.


Gnomen 428 -

The Final Goel, Haim, indicated the Book of the Stars of Abraham, our father, and the Four Stars of the Handle of the Great Cart, indicating the Fourth Displaced Star and saying, “When we arrive at the Fourth Star, I will make a sign and everything will proceed with great velocity”. Then from another part of the sky a very luminous Star shone and the Tzadik explained, “This is the Star of Christ; it comes in virtue of humility”.  From here we know that the Star of Christ is not part of the Seven Redemptional Stars of the Big Dipper, but separated by itself.


Gnomen 429 -

It is the Star which carried the Christian Mission for these past 2000 years. It entered into the Gospels with Magi acclaim because it had to be known. It is, however, very doubtful that the Moreh Tzedek, from his place above could have appeared with redemptional orders. The dreams and visions of the sages at the School had the vagary of Initial forms which could not reveal the Final forms. The Teacher of Justice could not have sent any ‘finalised’ signs such as “Tell them that I am the Tzadik who is incarnated 3 times”. This is a one-time in history affirmation.


Gnomen 430 -

The messianic format of the School was mostly received from the Teacher of Justice, previously by word of mouth and then from what was left in writing from him. Nevertheless, as we have received the Full Sign of the prophecy in Joel, there were for sure dreams and visions in the School. Later on we find outbreaks of the new prophetic power in early Christianity. For the sake of comprehension we may assume that the dreams and visions received in the School were of the hidden Purim level; the dreams and visions of early Christianity were in the Hhanukah signs of a light unto the nations.


Gnomen 431 -

See, for example, how the dream and sign at Jaffo, gave permission to eat all kinds of meat and previously prohibited foods to the new Christians. Also the Jews who had become Christians had to eat of the impure animals in order to fulfil the sign. The golden middle would not exist until the New Law of the third and final redemption where the distinction between the Altars of Judah and Efraim and the Altar of Malchitzedek is comprehended in the same New Law which differentiates between commanded and not-commanded in the Torah. Nor could the Teacher of Justice have made a sign from the First Star to the Fourth Star because this sign made by the Final Goel pertains to the Final Redemption.


Gnomen 432 -

There were, however, for sure, signs indicating that the Fourth Generation of that epoch had arrived. Even John the Baptist did not proclaim the descent of the Kingdom of Heaven without the prophetic basis of dreams and visions at the School. That, however, was the Fourth Generation which preceded Israel’s long exile among the nations, but there could have been no sign in which the Teacher of Justice made the sign of the Stars nor could there have been signs indicating a Goel sitting on the ‘throne’ of the Kingdom of Heaven. The sages of the School would not have been able to distinguish between the Star of the Goel and the Star of Malchitzedek nor could they have gained redemptional information concerning the 7 Stars of the Great Cart.


Gnomen 433 -

There were Initial signs of the ‘establishment’ of a ‘new’ Kingdom of Heaven. They may have presumed that the Teacher of Justice presided over that ‘new kingdom’ but no ‘finalised’ details of such could have existed. If such a detailed sign had come, the Essenes would have had the obligation of writing it down and making it known publicly, but this is only hypothetical; no finalised signs could have arrived but only prophetic signs concerning the epoch ahead. Most of such signs were negative, of destruction and wrath and the absolute need of repentance.


Gnomen 434 -

That ‘new kingdom’ perceived was, in truth, a ‘pre-kingdom’ established in the new stellar formation of that epoch to maintain a certain necessary equilibrium for the generations that were coming. The signs of that kingdom in its celestial sense were later on transposed into Christian revelation, giving the Christian signs of Christ King of the Kingdom of Heaven. As Christianity itself, that pre-kingdom would serve an immense historical purpose, an intermediary purpose to the beloved souls of all good men and women who led upright lives in their Christian upbringing.  They too had a place in the other world until the time would come of their further elevation.


Gnomen 435 -         

Such is the power of the Sign of the Resurrection. For the sages of the School, the Teacher of Justice was resurrected in the ‘new kingdom’ and they awaited his return. The awaiting of his return was probably more defined and emphasised than his resurrection but in any case the Teacher of Justice was quite alive for them. Also tradition agreed that ‘the just in their death are more potent than in their life-time’. How much more so the Teacher of Justice who had established the new messianic kingdom on earth.


Gnomen 436 -

The Sign of the Resurrection was one of the Signs ‘taken’ by Jesus and ‘used’ in his mission. Thus the Sign was clearly in the School. But once they became transposed into Yeshua’s mission, all the ‘signatures’ of the Signs fell on him. Since Yeshua had taken on himself all the responsibility for his actions, it could not have been otherwise. The resurrection of Yeshua, however, was part of the messianic mission that he had to fulfil. No other Sign would have had the force to bind Jesus’ mission to the nations for two millennia. Not even all the teachings of the Gospels together would have convinced the people of anything without Jesus’ sacrifice and the sign of his resurrection.


Gnomen 437 -

Indeed, the ‘victory’ of Christianity in the world was born with Jesus’ permission after his death to demonstrate the truth of the Sign of his resurrection. Obviously with the ‘other-side’ ‘trap’ of that first appearance of the Star of Christ, there followed as well the distortion of this concept within the upcoming new labyrinth of Christian theology. There may have been the association to the very popular middle-eastern Tamuz, the god who died in winter and was resurrected every spring, as historians point out, but the essence of that confusion derived mainly from the Star of Christ of itself.


Gnomen 438 -

Also the Star of Christ, through Jesus,  had to give over its new messianic message in the best possible manner under the circumstances. There was no way yet in that period to reveal the Sign and, at the same time, to keep it down to proportions manageable to the human intellect without becoming idolatrous in substance. The Signs had to come out and the malformed interpretations around them had to proceed. Those Initial Signs, however, could not be missing in the world  because they were essential in the historical preparation to the Final Signs.


Gnomen 439 -

With Jesus’ Son-Godship caught in the thicket, the sign became God in his Son-Form killed, buried and resurrected. The concept of the resurrection for the sages of the School, however, had never become idolatrous. They believed that the resurrection of the Teacher of Justice had come about and that when the time would permit for it, he would reveal himself for the world. The concepts in the Essene School were, of course, much closer to those of the Final Signs compared to Jesus’ Signs interpreted by the Fathers of the Church.


Gnomen 450 -

The Initial Signs of the School were totally within the boundaries of the pure monotheistic faith. Not only; they believed in the formation of a new celestial kingdom presided over by the Teacher of Justice who directed the messianic orders of the School. Thus the concept of Goel and the elevation of this position compared to the various messianic functions at the School was much closer to the truth than any such Christian counterpart. But the resurrection of Yeshua was true. He was not simply some dead spirit come back to poke fun at the people; he was taken by the Lord, our God, as a living sacrifice and brought into the ‘newly formed kingdom’ from where he was able, according to the conditions of that world, to help worthy Christians keep their souls. He continued his mission.