Ester 1 – gnomen

Gnomen 1 - Yohhanan ha-Matbil, John the Baptist, before setting out upon his mission of performing a New Immersion of Repentance in the waters of the Jordan river, had been part of the School of the Essene Community, close to Sodom on the Dead Sea. He had been part of the School for at least 8 years and his epithet ha-Matbil, the Immerger in Water, derives from the particular duty to which he was assigned there, that of controlling the immersions of the pupils of the School, to ascertain that their immersions were total and to guide them in the correct ‘kavvanot’ (intentions) of those ablutions. Yohhanan was an impending and austere figure who never permitted himself to laugh or to speak in a light manner. His speech in fact was always of a prophetic vain and he constantly warned of the oncoming Divine wrath of the Days of Judgement that lay ahead.

Gnomen 2- The School of the Essenes and the Resolved Purim

We at times speak about the New Light of Hhanukat ha-Hhanukot and we at times speak about the New Light of the New Message that originates from the Star of Christ. In general the New Light of Hhanukat ha-Hhanukot is in reference to the marvellous and illuminating New Message of the New House of Prayer of the Final Redemption, and it is therefore a matter of the present and all new. Here the past doesn't enter.

Gnomen 3 -

The New Message that originates from the Star of Christ of the Complete Signs of the Third and Final Redemption, instead, refers chiefly to the real, new and marvellous explanations that resolve all the big historic problems of the Messianic Mission of Jesus. To the purpose of expounding this New Message, Sefer Mishnat Haim provides Sefer Ha-Mafli, Book which Astounds, containing 4 basic texts, The Book of Esther, the Gospels Corrected, John Corrected and the Salvation of Yeshua.

Gnomen 4-

The common bond in all these texts resides in the comparison between the Initial Signs from which derive the Christian Signs and which carried historic Christianity ahead and between the Complete Signs of the Third and Final Redemption come in merit of the Final Goel, the Tzadik, Haim.

It is thus essential, in order to understand the New Message, to have knowledge of the existence of the Initial Signs, that is, to know that the Complete Signs had their Initial Signs and to know where, and, as much as possible, how and why etc.

Gnomen 5 -

The momentous documents found in the caves of Qumran, called also the Scrolls of the Dead Sea, do not represent simply an archaeological matter and, after more than 40 years, they continue to be studied with maximum enthusiasm by the scholars of history and of religion. Aside from having widened greatly the knowledge with the doctrines and the studies of the Essenes, the documents continue to arouse interesting and deep speculations on the virtual solutions of the origins of Christianity. Until now, the scholars undertake, also with ardent passion, to find the possible bonds between the mission of Yeshua and his messianism and between the severe messianic order of the Essenes.

Gnomen 6 -

The discovery of such documents, discovery that has favoured a new general awareness in the world concerning the Essenes, is itself a REDEMPTIONAL SIGN. The matters taken up by the Complete Signs regarding the CORRECTION of CHRISTIANITY and the REFORM of JUDAISM, without a preceding diffusion in the world of the general knowledge of the existence of the Dead Sea Scrolls, would not have had in the world a point of reference to connect with the ears of the listeners.

Gnomen 7 - The students of the New School of Shoshana and the New School of Esther will desire to know the essential points of reference needed for understanding the matter seen in terms of the Final Signs. These essential points coincide with the matters discussed in this Sefer Esther 1. I list here the questions which must be understood in order to connect them to the comprehension of the Historic Design of EHEYE ASHER EHEYE, God of the Redemption:

1. The Teacher of the Justice

a) - his level

b) - as founder of the Secret School of the Essenes

c) - as ‘Hidden Goel’ of the Essenes

Gnomen 6

2. The Secret School of the Essenes

a) - the covert name of this School, School of Esther

b) - the general level of the School of Esther

c) - the many secrets known to the sages of the School of Esther

d) - the messianic order of the Essenes

e) - the counter-position of the Essenes to the Doctors of the Law of those epochs and the historic meaning of this in the Divine Design.

Now we must connect the points of reference mentioned in the list to the comprehension of the students. I will try to do this within the limits of five very powerful hand-grenade bombs, giving brief explanations that connect the various explosions:

Gnomen 7 -

Many of the aforementioned points answer to information sought by the scholars in these 40 years without success. The definitive knowledge of the aforesaid points has come exclusively through the Completed Signs of the Third and Final Redemption in merit of the Final Goel, Haim.

The scholars attempt to connect the references of the documents of Qumran to historical and redemptional matters, especially in the search of the origins of Christianity, but they can never conclude or prove their conclusions. The New Message of the Final Redemption, on the other hand, arrives with the conclusions already closed into the Signs.

Gnomen 8 -

1- first bomb of the facts: What impedes the scholars from arriving at real and definitive conclusions? This is because it was not given to them to know the historical secret revealed to us by the Final Goel, Haim, that Yeshua had entered the School of the Essenes and had remained there 3 complete years and had received there secrets of the kabbalah ma'asit, secrets afterwards used by Jesus for performing miracles during his mission.

This matter could not be proven from the documents of Qumran!

Gnomen 9 -

This fact, in truth, represents an authentic historical secret handed down from generation in generation from the Head of the Hidden Tzadikim to the Head of the Hidden Tzadikim.

It could not have been revealed before the time and, with the arrival of that time, it is revealed exclusively within the framework of the New Pact of the Final Redemption. Otherwise such a fact concerning Jesus, if it were known to the scholars and made public, would have upset history and might even have sent the Christian Church to a precocious destruction.

Gnomen 10 - That, however, would not have allowed for the possibility of knowing also the truths connected with the mission of Jesus. They could have undone traditional Christianity but the matter would not have had more consequence than that, only creating at best an other historic imbalance. God, instead, has contained us all in the non-comprehension and in error in order to correct us all at the end with the true knowledge of the Divine Design in history, Jews included.

Gnomen 11 -

2- the second bomb explodes on John the Baptist who had been in the School of the Essenes for at least 8 years, at least a year and a half simultaneously with Yeshua in the School.

We know from the Tzadik Haim that Yohhanan was already in the School several years before Yeshua and the Tzadik taught me lessons on the profound influence of John on Jesus, both inside the School and after Yohhanan’s break-away, in all that which later formed the raison d’etre of Yeshua’s mission, as explained here in Sefer Esther 1.

Gnomen 12 -

Many scholars suspect and they even maintain that the origin of John’s mission of immersion and penitence is the Community of the Essenes. They have no way to prove it and the question remains on the level of academic speculation without any conclusion.

As the first matter, also this, if it came to light before the time, would have definitely upset the face of history, but not in the desired way. The bomb must come from the New School of Esther of the Final Redemption in the context of the New Pact; otherwise it would not explode in equal-measure on all sides. The fact of John must come together with that of Jesus and both facts must re-enter within the context of the Historic Design of the Salvation of the lost sheep of the House of Israel and of the nations of Esaù, in the new knowledge of the Initial Redemptional and Messianic Signs revealed in the School of the Essenes. Only the New Pact of the Third and Final Redemption furnishes the composite elements to accomplish that.

Gnomen 13 -

We speak of all this because of the historic importance of these matters and for understanding why EL SHADDAI has not allowed that such facts come to light before the time, not from the Heads of the Hidden Just and not in the Scrolls of the Dead Sea. Such would have destroyed the historic equilibrium without constructing a new and superior equilibrium over the one destroyed.

Students must meditate deeply on these affirmations in order to understand them well. Following our reference points, however, and trying to feel the deafening noises of the bombs here exposed, they will be facilitated.

Gnomen 14 -

3- the third bomb blows up Jewish history relative to the periods preceding the Destruction of the Second Temple, let’s say a period of about two hundred years. This period coincides with the existence of the Secret School of the Essenes established upon the directives, at first oral and then, in large part, written by the Teacher of Justice before his atrocious death at the hands of the High Priest.

The fact is that the history of the School (and the Community of the Essenes) represents a testimony, important because external to the New Testament, of the high level of corruption and empty hate that, unfortunately, was present in the various camps of the Leaders of the people, the priests and the doctors of the law etc. in those times.

Gnomen 15 -

This, however, only strengthens historic information already known. The bomb is not this.

The burst comes from another side of the question. Being the School of the Essenes the recipient of the true Initial Messianic and Redemptional Signs in merit of the Teacher of the Justice, one arrives at a colossal conclusion. The only true place of salvation in those epochs was the School of the Essenes (and the Community of the Essenes). In that epoch, so to speak, God was near to them alone and sustained them in the height of real holiness because of their honesty and sincerity. All the rest of the society was not in the grace of God.

Gnomen 16 -

For a Christian, accustomed to the criticisms of the then doctors of the law, the matter might seem only correspondent to the New Testament claims. Instead, for the Jewish world, it is an earthquaking shock to consider that, in the same epoch in which was standing the House of God with its Priests, there existed another institute of Torah and of the fear of God that was loved in the sight of God more than the Sanctuary, the Priests, the Doctors of the Law and the Sanhedrin of those periods. For the Jewish people this requires an aspirin for a two-thousand year old headache.

Gnomen 17 - The keys of the Complete Signs, nevertheless, confirm just this. And the result of the world-wide extension of Christianity is also a proof to this. In the roots of Christianity in the School, the Initial Signs of the New Light of Hhanuka which eventually went out for the nations were more beloved in that generation before God than the services in the Sanctuary and the studies of the Doctors of the Law; this was due to the want of the good heart and sincere heart and the acts of charity, compassion and good will, loved by God. The services in the Temple and the studies of the Torah had not brought a New Light for the world. This confirms in an extraordinary way the Lamp of Jesus in his discourse on the Mountain, a Lamp that in the hands of Yeshua was extended unto the extremities of the earth.

Gnomen 18 -

4- the fourth bomb is the knowledge of the secrets and secret powers known in the School of the Essenes, as taught to us by the Tzadik Haim. For one thing, the knowledge of the existence of such secrets in the School blows up the miracles made by Jesus and brought in the Gospels. This knowledge blows up the christological mythology implanted around the portents and miracles of Jesus. At the same time it re-proportions those same miraculous actions of Yeshua and re-attaches them to the roots of the hidden tradition in Israel, particularly to the tradition of the Prophet Elijah, of blessed mentioning.

Gnomen 19 -

With the knowledge that the Teacher of the Justice was the Head of the Hidden Tzadikim of his generation, and knowing of the close relationship between the Head of the 36 Hidden Tzadikim and the Prophet Elijah, Head of the Men of the Ascent of each generation, this clears the path for understanding how such secrets, real and powerful powers, as those of the Prophet Elijah, of blessed mentioning, had become the heredity of the Jewish sages of the School of the Essenes. If that doesn't blow up the mind with new comprehension, it is a sign of profound sleep.

Gnomen 20 -

5- the fifth bomb is a synthesis of the preceding explosions, giving the explanations on a table of gold embedded with diamonds of what happened:

Before the revelation of the Complete Signs nobody knew that the Final Goel would have been the Head of the 36 Hidden Tzadikim. Nor is it known even in tradition that also Mordechai ha-Tzadik, the second Goel of the Jewish people, was the Head of the 36 Hidden Tzadikim of his time. Through the Complete Signs of the Final Redemption, it becomes revealed that also the Teacher of the Justice, founder of the School of the Essenes, had been Head of the 36 Hidden Tzadikim.

Gnomen 21 -

Together with these historic novelties is there revealed another extraordinary matter: From the time of Mordechai ha-Tzadik, the true messianic and redemptional secrets were held exclusively by the Head of the Hidden Tzadikim in each generation. It could be said that the Great Historical Secret of the Treasures of the Kingdom of Heaven, hidden in the Signs connected with the name EHEYE ASHER EHEYE, God of the Redemption, revealed to Moses in the burning Sneh, was in the hands of one person in each generation.

Gnomen 22 -

In the First Redemption, at the hands of Moses, there descended the Signs of the first part of the name ‘EHEYE’. In the Second Redemption of Purim, at the hands of Mordechai ha-Tzadik, there descended the Signs of the second part of the name ‘ASHER' and in the Third and Final Redemption, at the hands of the Goel Haim, there have descended the Completed Redemptional and Messianic Signs from the third and last part of the name ‘EHEYE’.

Gnomen 23 - With the arrival of the third part of the name, the time has come for the completeness of the entire sacred name of God, EHEYE ASHER EHEYE, which finalises all aspects of the Redemption, also those of the past. Therefore the Final Redemption is also the redemption which ‘finalises’ and ‘completes’ the world as it enters its Great Universal Redemption.

The awful historic breakthrough, ethically, morally, religiously and socially, between the order of the world of the past and the new order of the world of the Final Redemption requires a long and difficult generation of 65 years for that inconceivable ‘adjustment’. The temporal tool destined from God to bear witness in itself to those incredible overthrows and changes is called the Fourth Displaced Generation. It is called Displaced because it is separated and distinct from all other generations past and future. It is the unique generation in which the pace of the events will be so breath-taking as to fluster all humanity and to wake it up from its millennial numbness ‘without God’ to an intimate knowledge of the Spirit of the Only Living God until ‘from the greatest to the smallest, all will know Me’.

Gnomen 24 -

From the name EHEYE ASHER EHEYE, the second part ‘ASHER' is connected with the second redemption, that of Purim, at the hands of Mordechai and Esther, as explained, often called the Hidden Redemption. Even the name of God doesn't appear in the traditional Megillat Esther; for this demonstrates the hiddenness of the miracles of God for the salvation of His people from the depths of the exile.

This concealment is also seen in the name EHEYE ASHER EHEYE. In the sacred tongue the name EHEYE - ‘I shall be’ - is of itself a name of God, therefore it represents a revelation of the name of God, Blessed is He, openly and clearly, as it was in the First Redemption, with manifest miracles at each footstep, from the miracles in Egypt to the miracle of the Red Sea to the Revelation of the Torah.

Gnomen 25 - So too in the Final Redemption there is with each step apparent miracles, from the revelation of the Complete Signs to the reception of the New Tablets of the New Law to the Construction of the House of the Redemption of Seven Floors at Jerusalem; there are and there will be great observable miracles during the whole of the Fourth Generation even more immense and universal and marvellous than in the First Redemption but in miraculous new forms which amaze the mind and renew the heart with the New promised Spirit; but this time, it does not go away any more and the Spirit wins.

Gnomen 26 - For these motives the two names ‘EHEYE’ are equal, both being manifest revelations with open miracles in the world and with the revelation of the Law of God in both. The first EHEYE was the manifestation of God in the first revelation of the Redemption while the second EHEYE represents the manifestation of God in the final and conclusive revelation of EHEYE ASHER EHEYE.

The name ASHER, on the other hand, represents the connection or the covert bond between the two Manifest Revelations. The form of the name ASHER - ‘ThatWhich’ doesn't mirror the form of a name of God. We know that as part of the complete name EHEYE ASHER EHEYE also ASHER is a name; otherwise it appears simply an adverb of conjunction.

Gnomen 27 -

But, now, then, students of the School of Shoshana, be it understood that this ‘adverb of conjunction’ has conjoined and connected 2600 years of history and has formed the hidden redemptional bond, concealed to the eyes of humanity from the Persian Purim until Revelation of the Final Signs of the name EHEYE. All history, then, becomes ‘rejoined’ when the name ASHER is, so to speak, ready to demonstrate its correct position of the binding power between the first redemption of EHEYE and the final redemption of EHEYE.

Gnomen 28 -

Obviously in all these centuries and millenniums it was impossible to reconnect the first redemption with the final redemption until the selection of the Final Goel and the Completed Signs. This means that in all this time it could not be known nor understood nor imagined where the COVERT BOND of the name ‘ASHER’ was. Perhaps the Jews could say that the hidden bond was covertly held by them in the Megillat Esther, but? The Christians would say that all was accomplished with the arrival of Christ, but? But show us where ‘ASHER’ was, the Hidden Bond that ties the first and final redemptions of EHEYE ASHER EHEYE.

Gnomen 29 - The True Donkey tells you the truth and reveals the Hidden Bond. The name ‘ASHER’ was beside the Prophet Elijah, of blessed mentioning, the Prophet of the Redemption, as it states ‘Behold, I am sending My messenger, Elijah, the Prophet. He will reconcile the hearts of fathers with their sons and the hearts of sons with their fathers’. Then the name passed to Elisha, the direct talmid of Elijah. From Elisha it passed from one to one in every generation until, during the Babylonian exile, it was the sacred heredity of Mordechai ha-Tzadik. With Purim, there was a completeness of the name ‘ASHER’ for the Jewish people, reason for which it was possible after that redemption, the return to Zion, the rebuilding of the Temple and all the new legislature and the return of traditional religion in Israel.

Gnomen 30 - It may be thought of as an historic attempt to reconnect the name ‘ASHER’ to the second ‘EHEYE’ for arriving at the final redemption. In that return, however, it would have been necessary that the redemptional light be perceived from the children of Israel and prepared for its universal purposes, a light unto the nations. That would have had the power of extending among people and of recuperating the lost sheep of the House of Israel and of converting the idolatrous nations to the true faith in the One Living God, the Holy Redeemer of Israel.

Gnomen 31 -

In this way the entire name ‘EHEYE ASHER EHEYE’ would have been revealed for the world with enormous miracles and would have revealed the New universal Law for all and it would have raised the faith of humanity, to all the meritorious of the earth, and sealed it in a New Pact of the Third and Final Redemption.

Instead, the completeness of the name ‘ASHER’ connected with Purim didn't succeed in becoming the Active Bond to the FINAL ‘EHEYE’. The faith of the people didn't achieve the spirit of love to become a nation of priests unto the world. This want left the people weak in all senses so that it couldn’t succeed in holding back the evil of a society always less spiritual and more corrupt.

Gnomen 32 - The name ASHER remained in the Jewish Purim without, however, having the power to take on its role as unifier of the Divine Name to its conclusion in the Final Redemption of ‘EHEYE ASHER EHEYE’. The truth is that the name ‘ASHER’ remained only with the Head of the Hidden Tzadikim, secretly, in every generation. About 200 years before the destruction of the Second Temple, the name ‘ASHER’ was with the Teacher of Justice.

Gnomen 33 - He saw in his foreseeing prudence that the traditional people of the Second Sanctuary went towards destruction and not towards construction. He saw the historic necessity of creating a place of refuge and conservation so that the elements of the redemption of ‘ASHER’ have a place of sanctification, so that when the time would arrive for its revelation in the world, it would be bound to the final name. For this purpose the Hidden Teacher of Justice created the Secret School of Esther for containing and maintaining the Redemptional and Messianic Signs of the name ‘ASHER’.

Gnomen 34 -

The redemptional elements of the name ‘ASHER’ contained as well the two general aspects which we might characterise as the ‘hidden and inner light of Purim' and the ‘manifest, but sacred, universal light of Hhanuka.' After the death of the Teacher of Justice, the Signs of ‘ASHER’ continued to reveal marvels inside the School of the Essenes, according to the time and according to individual merit.

AT a certain point of that continual revelation, the Signs of the Light of Hhanuka arrived, a light that must extend for all to see.

Gnomen 35 - The Signs of that light gave some Initial Signs to Yohhanan ha-Matbil who therefore began to see his calling in the desert, outside and free to act for the purpose of extending that light. The same Signs of that New Light were revealed to Yeshua in the School and he saw himself personalized in that light and he left the School to accomplish his mission.

In one way or another a ‘light’ had to go out for the world. The Signs of ‘ASHER’, however, inside the School were, even after his death, under the authority of the Teacher of Justice. The Signs of ‘ASHER’ taken out of the School by John and then by Jesus were no longer under any authorisation from Above. Therefore those Initial Redemptional and Messianic Signs brought by Jesus were not protected from invasions of falsifying forces.

Gnomen 36 - If, for hypothesis, the Jews at that time had deserved them and had been successful in extending them to a universal level, those falsifying forces would have been annulled by the true tradition. Israel, instead, was in a state of deep guilt and that Universal Light destined to illuminate the nations, went out twisted and contaminated and unbalanced. The un-authorised name of ‘ASHER’ changed form, as explained in the New Message that the three letters of ‘ASHER’ were exchanged to form ROSH (HEAD), and the poor Messianic Sacrifice was turned into the HEAD of CREATION by the Fathers of the Church.

Gnomen 37 -

The true name ‘ASHER’ remained at the School until it was eventually re-taken up by the Heads of the 36 Hidden Tzadikim in all these past generations until it arrived to the Tzadik ha-Shalem, the Tzadik Haim. When he was chosen by God to be the Final Goel and the Anointed Judge of the Kingdom of Heaven, there began to descend the Complete Redemptional and Messianic Signs of the Third and Final Redemption.

Gnomen 38 -

From the beginning of this descent, the Signs, being the final ones, contain the Signs of the necessary Correction to put right the idolatrous distortions and errors of the past. They thus correct the name ‘ASHER’ adulterated in ROSH by way of the Christian Correction. And for the Correction in the Jewish camp, they bring the New Signs of the Great Reform in Judaism and the Signs of Hhanukat ha-Hhanukot which extend the Light of the God of Israel to the entire world.

Gnomen 39 -

And in this way the ‘mystery’ of the GREAT PURIM of the Final Redemption is Resolved in merit of the Chosen Head of the 36 Hidden Tzadikim, the Final Goel, the Anointed Judge of the Kingdom of Heaven, the humble servant of God on High, the Tzadik Haim.

If anybody has found difficulty in understanding these redemptional messages, I can assure them that such is due only to a lack of acquaintance with the matters of the Final Redemption discussed and explained in the various books of Sefer Mishnat Haim. It is not due to any real difficulty, and they may rest assured that in time, with the knowledge of more related subjects, they will find themselves with a complete comprehension, for every explanation of the New Message is intertwined into the composite unity of the Final Pact.

Gnomen 40 -

This introductive part of Sefer Esther is, however, distinctive in as much as it gathers up the New Redemptional Signs of Purim of the New School of Esther together with the New Signs of Hhanukat ha-Hhanukot connected with the School of Shoshana. This represents a necessary re-unification between the two lights, that of Purim and that of Hhanuka. And it is properly this unification that allows for the completeness of the Great Light of Hhanukat ha-Hhanukot to go out for the people of Israel and unto peoples of the world, to all those who will merit to the faith of the New Light of the Third and Final Redemption in merit of the Tzadik Haim. Amen.

Gnomen 41 -

The seemingly legendary story of the 3 Magi or King-Magi in the Gospel has its root of truth in the Signs of the Redemption. From the Completed Signs of the Final Redemption, we come to know of and to understand more about the Initial Signs including something about the Redemptional Stars. From the Sign of the Star of Christ, received by Gino Tampieri, announced by the Final Goel, Haim, we know that this ‘redemptional’ Star was the Star of Christianity for the past 2 millennia. We also learn that this Star, in its longer 4000 year cycle is called the Star of Malchitzedek, a fact which helps to re-proportion the impact of the Star of Christ which because of its separation from the Star of Abraham was detached from the true tradition of the faith.

GNOMEN 42 -

This announcement, however, confirms at least the basis of truth concerning the Star (of Christ) or Star of the Anointed King testified to in the Gospel of Matthew. We are not interested in the form of the story given there but only of the substance. There was a ‘redemptional’ Star involved in the Mission that Jesus carried. The name ‘Star of Christ’ obviously not carrying this title before the time of the Christian mission, also has a ‘messianic’ connotation. Christus means ‘anointed’. The Magi were said to be ‘kings’ and they carried offerings to the new-born ‘king’. Thus the Star carries the connotations of ‘anointed king of the promised messianic justice’.

GNOMEN 43 -

These same connotations, however, relate exactly to the Star of Malchitzedek, King of Salem, Priest to God on High. The story in the Torah is known to contain important messianic allusions. The Completed Signs of the Final Redemption reveal the hidden meanings of the ‘messianic and redemptional relationship’ between the two Stars, the Star of Malchitzedek and the Star of Abraham. In brief, the Star of Malchitzedek accompanies the Star of Abraham, receiving from it a tenth and having from that tenth the power to bless the bread and sanctify the wine for all people.

GNOMEN 44 -

This relationship becomes essential for understanding the great difference in the true positions of Goel and Messiah. After a course of 4000 years, these two Stars, for the historical fulfilment of the Third and Final Redemption, are again in that redemptional alignment. Before the arrival of the Completed Signs, there existed only total confusion, not only Christian but Jewish as well. No one even knew that these represent two completely separated levels and two distinct positions. Nevertheless, the relationship between the Sages of the School of the Essenes within its Messianic Order and the defunct Teacher of Justice came closest to the truth concerning the position of the Goel, resurrected into the New Kingdom of Heaven and the three Messianic positions on earth described in the Scrolls of Qumran.

GNOMEN 45 -

All this allows us to conclude that since the Initial Redemptional and Messianic Signs were in the School, so too was the Sign of this ‘Anointed Messianic Star’. It was probably known as the Star of the Anointed King and was very possibly called Aster Christou - Star of the Anointed one- Yeshua came to know of this ‘secret’ Star at the School and, before he left, was convinced that he was ’under’ the messianic mission that it gave. He thus virtually ‘took the Star out of the School’ when he left and indeed it was that Star which carried along his mission and Christianity after him.

GNOMEN 46 -

How the story of the Magi came into the Gospels is unknown. Perhaps Yeshua had heard it as a boy. If there is any authenticity to the form of the account, it would for sure have been remembered by Miriam and Joseph and told to Jesus when he was a boy. Yeshua himself may be the source of information which eventually found its way into the Gospels. In any case it is the type of story which is told and retold and passed down orally. But whether or not we come close to answering this query is irrelevant compared to the Providential fact that it is in the Gospels. In one way or another it entered.

GNOMEN 47 -

This is our approach in general concerning the Gospels. The historicity of the events in their specifics, for the most part, is not our study, but there is an overall Providential aspect of the Christian New Testament. For to the Lord, our God, it was known that the Initial Signs would eventually be corrected and resolved in the Final Signs. Therefore the main objective in the propagation of the Gospels and even the rest of the New Testament texts, on a hidden Providential level, was so that, with the arrival of the Completed Signs, the Initial Signs would be sufficiently represented and thus be explicable, correctable and resolvable at that time. This is the basis of our research in the Christian New Testament.

GNOMEN 48 -

We are thus less interested, for example, whether the birth of Jesus at Bethlehem, is an historical fact or invented fiction. If, for example, in truth, Jesus was born at Nazareth and afterwards his parents went to Bethlehem or even if the story of his birth at Bethlehem was pure invention of a later date in order to justify the messianic provenance of the prophesied leader from Efrat, the fact which interests us is the Sign of Bethlehem come down in the Gospels. Why? Because the Donkey who eats Bread in the Bakery (Bread-Store) wasn’t necessarily born in Bethlehem.

GNOMEN 49 -

If the Sign of Bethlehem at that time actually realised the Sign of Bethlehem at Bethlehem in the manner described in the Gospels, this certainly reinforced the Sign. But if Jesus was born at Nazareth and was brought to Bethlehem or even if he did not in fact go to Bethlehem but the story was invented, the Sign of Bethlehem could not have been missing from the Gospels. Why? Because the Donkey of the Final Signs who eats the Bread of the House of Bread (Bethlehem - Beit Lehhem) had to bring down the Signs of the ‘hhamor, mashiahh ben david’ and where would he have found the Bread if not in the House of Bread?

GNOMEN 50 -

As explained above, the Initial Signs of the Redemption had the two aspects of the Hidden Purim and of the revealed Light of Hhanukah. The Signs taken by Yeshua from the School represented principally the Universal Signs of Hhanukah and therefore the Christian New Testament represents a revelation of that proposed New Universal Light. Purim, the Feast of the Jews is a hidden light of the Torah revealed to a few, a light which works towards the true redemption of the Jewish people. Without the true foundations of that interior light, the light of Hhanukah may easily be taken at an extremely superficial level and even falsified if the true tradition is not there to check the modes and expressions of its expansion.