GNOMEN 151

 

That Star had to announce by way of allusion that when the Final Goel would come, he would come riding on the Donkey who eats Bread. Therefore Jesus had to fulfil the prophecy 'he is poor and rides upon an ass'.

But no one could know until the end how this Sign would manifest itself in the world. Hee-haw.

 

GNOMEN 152 -

That Star came to bring good tidings of hope to the poor of spirit, to the uneducated, to the good folk of every land and nation* whose hearts are filled with faith. Thereto Jesus pronounced the beatitudes in his sermon on the mount, 'Blessed are the poor of spirit, for they shall inherit the kingdom of Heaven' etc.

 

* cf. "Such faith is hard to find in Israel" , "This Gospel will extend throughout the world"--

 

Light and mercy are on the faces of the humble, and the God of Abraham blesses them with eternal life.

 

GNOMEN 153 Repent now all ye descendants of Abraham, and purify your hearts in the New Message of the Final Redemption, for merit of the Final Goel, Haim, who embraced all the good-hearted folk of all nations, saying to each one, "We are all of the same flesh".

GNOMEN 154 EL SHADDAI has helped us cross the River of the Redemption and we have been redeemed. Others didnot have the power to cross it, but their contact with us was sufficient, because their hearts were good. Others could MAKE ITey remained or returned to the other side, because their hearts were insincere and contorted.Exit from the old habits of your land, from the falsehoods imposed by your birth and from the mistakes taught to you in the house of your father, and come unto the New Pact of the Third and Final Redemption, in merit of the Hidden Tzadik, the Goel Haim.

 

GNOMEN 155

Thus the Star of the Messianic Signs, in its second appearance, binds together 4000 years of history, from Abraham to the Final Goel.

Then the Star of Ester was bound to the Hidden Redemption to the School of the Essenes.

Now the Star of Ester binds the Hidden Redemption to the School of Ester. The hidden story began with the Star of Abraham and the Star of Malchitzedek in the Valley of Shaveh.

That was the Valley of the Perfect Redemptional Equilibrium. Abraham is the Goel. Malchitzedek is the Messianic Mission that sanctifies the wine and blesses the bread on the Altar of Malchitzedek.

There the Star of Malchitzedek blessed the Star of Abraham, receiving a tenth of Abraham's blessing.

 

GNOMEN 156

Great is the Star of Abraham, ten times greater than the Star of Malchitzedek, and ten times more hidden. A hundred times more modest is the Star of Abraham.

 

GNOMEN 157

The Star of Malchitzedek looked up and blessed the Star of Abraham, saying "Blessed is the Star of the Great Father to God on high". Then the Star of Malchitzedek looked down towards the world and saw myriads of enemies against the people of the Circumcision and said, And Blessed is God on high who is a shield in your hands against your enemies".

Then the Star of Abraham gave a tenth of its blessing to the Star of Malchitzedek and said, Bless the bread and sanctify the wine for the people of the land and teach them the true faith of Abraham in EL SHADDAI".

 

GNOMEN 158

Hidden are the ways of God on high. May the righteous sing to God on high.

Gilat Haim has cried for joy.

Blessed is EL SHADDAI who has helped us pass the river of the Redemption.

 

GNOMEN 159

O great Solomonic Kingdom, a thousand years in the course of the Star of Abraham and the Star of the Integral King. Where was the humility of Moses? Where was the modesty of Abraham? But for good luck the Stars of the Redemption shone over Israel.

More than the others, the Star of the Construction shone in that epoch. There was thus the Star of the Anointed King; the Star of Abraham was in conjunction with the Star of the Construction; Solomon was anointed king under the Star of the Anointed King and was thus able to construct the First Temple at Jerusalem.

 

GNOMEN 160

Had Solomon kept the unction on his head and not let it descend to the lower regions, then his wisdom might not have become mixed with foolishness and arrogance, and the Great Kingdom would not have been divided after him.

There always exists the danger for whoever stands under the Star of the Construction that the extremely potent influences of this Star make him forget that he is of nine holes.

At 52 King Solomon was already old and died. This was because he had wasted energy given him by the Stars of the redemption at that time. Instead of using that energy for the good of all, he used it for personal matters.

 

GNOMEN 161

The God of Israel is Merciful and looks towards the Final Good, and He, Blessed is His name, knows all the historical passages necessary to bring the world to the Final Redemption and to construct the Final Temple at Jerusalem.

King Solomon's great luck was that he was found at a time in which the Stars of the redemption had the objective of establishing historically the Temple of the God of Israel, in the city chosen for receiving that sanctity.

The Sanctity that filled the First Temple did not descend in Solomon's merit, nor in David's, nor in Samuel's.

 

GNOMEN 162

The Lord, Blessed is He, remembered His love for Moses, whose soul had not yet seen realised the Holy Temple of the people of Israel in the Promised land, and He gave orders to the Stars of the redemption to show their heavenly glory in Israel, under the Kingdom of King Solomon.

Thus the House of the Sanctity was established at Jerusalem for all times, and even during the periods of exile, when the Temple was not standing, it was historically fixed in the Book of the Stars of the Final Redemption.

And thus the great soul of Moses, our teacher, found its tranquillity, because the Revelation at Sinai was completed in the bosom of the people of Israel with the construction of the First Temple at Jerusalem.

 

GNOMEN 163

I hold the Messianic Seal with the 7 authorisations to receive it. It is here the seventh year of the Signs and the Messianic Seal has arrived in conjunction with the New Calendar of the New Stellar Equilibrium.

The essence of the 7 authorisations issues from the 7 Great Completed Signs:

 

GNOMEN 164

1) the Time has Come - authorisation to announce the New Time

2) Sign of the Stars - authorisation to explain and to establish the Reunification between the Jewish Tradition and the New Tradition for the Children of Malchitzedek in the Final New Pact of the Final Redemption.

3) Sign of the Kingdom of Heaven - authorisation to receive the Mission of the Anointed Priest.

4) Sign of the New Light of Hhanucat ha-Hhanucot - authorisation to write and to diffuse the New Message of the Third and Final Redemption of Seven Floors and Thirteen Altars.

 

GNOMEN 165

5) Sign of the Donkey who eats Bread - authorisation to conduct and direct the Mission of the Final Redemption

6) Sign of the Displaced Fourth Generation and Sign of the New Construction - authorisation to announce the prophetic messages for the Fourth Generation.

7) Sign of the Final Goel, Haim, Resurrected - authorisation to teach the Book of Life which is included throughout Sefer Mishnat Haim.

 

These are the essential authorisations, while other more specific authorisations derive from these or are sent through signs etc.

 

GNOMEN 166

Tonight, for example, thanks to EL SHADDAI, I received, by way of White Horse, the key of the Construction which was hidden in the pyramid of Cheope. This is the stellar-key to the 'construction that lasts in time' , the construction of a stellar-basis which participates in the relative eternity of the stars. The key has thus now entered into the Signs of the Stars of the Kingdom of Heaven. It comes for the construction of the Third Temple at Jerusalem, the Temple which will never again be destroyed.

The Star of Ester said, "My soul taketh joy in the Reunification of the Thirteen Tribes".

 

GNOMEN 167

My heart rejoices in the New Pact because now the lost sheep of the house of Israel will be able to return to their roots in the House of the Final Redemption.

But how did Yeshua know that his disciples should not preach to the Gentiles or to the Samaritans, but to the lost sheep of the house of Israel?

Jesus couldn't send the disciples to the gentiles because the messianic mission comes at first for Israel. In that mission, only after the complete refusal of Israel did the Star of Christ have permission to extend its message to the nations, permission received by Paul of Tarsus.

Jesus didn't send the disciples to the Samaritans because they no longer followed the tradition of Israel.

 

GNOMEN 168

For the same reason he did not send them to the Sadducees because these refused the tradition of the Sages of the Oral Tradition.

Yeshua did not send the disciples to the Essenes because these were the only ones who did not need personal salvation at that time.

Jesus would have sent the disciples to the Doctors of the Law but he already knew by experience that they would not listen.

But the lost sheep of the ten tribes were already dispersed in many places 700 hundred years before Yeshua and were thus outside of any tradition.

 

GNOMEN 169

Yet these possessed, without realising it, a light from their neshamot, (souls) which had already received an immense sanctification at the Revelation of Mount Sinai. Many of them had remained simple and humble, with a heart open to the faith and to doing acts of charity with others. Yeshua knew that these were the souls who needed and who would be able to receive with joy the New Hope sent by the God of Israel.

Christianity was the historical means in the Divine Design for preparing the way of return for the ten tribes of Israel.

 

GNOMEN 170

 

Yeshua knew that the messianic mission had the purpose of uniting the thirteen tribes of Israel. He understood as well that the Doctors of the Law had not the qualities nor the means to search out the lost sheep and to bring them back into the fold. Even the common 'am ha-aretz,*living in Israel, was abandoned to his fate of ignorance.

Smple folk uneducated in talmudic discourse

But these lost sheep, Yeshua knew, would not be abandoned forever; the God of Israel had promised to bring them back in the end. It was also clear to him that a new way and a new light and a new message were needed to save them from the depths of assimilation.

In the Divine Design of the Redemption, Christianity became the historical instrument by which the lost souls of the house of Israel were kept intact, until, in the Final Redemption, they could be totally redeemed. It must be well understood that through Christianity they were 'attached' to Israel and to the Scriptures and to the Revelation at Sinai, even if this liaison was on the other side of the fence.

 

GNOMEN 171

This fact of the lost sheep's being Providentially 'closed' into the Christian fold represents one the main 'hidden' purposes of Christianity, revealed only with the Completed Signs of the Final Redemption.

It must be mentioned, however, that this fact is not in contrast with the knowledge of traditional Judaism concerning the Jews of the ten lost tribes living on the other side of the river Sambation.

The Tzadik ha-Shalem, Haim, explained to me many things about these Jews who live still now, as our ancient fathers, on the Torah and on nature.

Relevant to our discussion is the fact that these Jews on the other side of the Sambation know well that their 'relatives' have all become Christians. They have throughout these centuries awaited the salvation of God to bring their brethren within the confines.

They are all 'tzadikim' (among those who had not participated in the corruption and the idolatry of Israel at that time, many years before the destruction of the First Temple) and they have prophetic powers. They have followed Israel's history throughout. They were the chosen then, among the ten tribes, led secretly by the Lord, our God, into a very particular zone, unreachable by others. But the Head of the Hidden Tzadikim is known and knows, and they too rejoice now in the 'hidden' news of the Final Redemption.

 

GNOMEN 172

These have had no permission to reveal themselves to the Jews of the world. They must wait for such a permission to be given from above.

Knowing that their brethren were become Christians, and thus knowing as well that Christianity, nevertheless, was, in the long run, a fortress of salvation for them, it was impossible that there exist any dialogue between them and the other Jews of Israel or of the Diaspora. Few words for a long hidden history.

They live yet today as our ancient fathers, on the Law of the Torah and on nature. They all live to ripe old age and there are no illnesses among them. They are protected in their sanctity and they are guarded by their wisdom and they eat of the goodness of nature.

 

GNOMEN 173

These privileged Jews have received in heredity many 'secrets' of the ancient tradition, secrets of Kabbalah Maasit.

This chosen part of the ten lost tribes has always prayed for the people of Israel and for their brothers of the same tribes dispersed among the peoples of the world. So have they always prayed for all Jews in their exile.

In every generation the Head of the Hidden Tzadikim knows them and is known to them and there is contact between them. At least one in every generation must know the truth of this mystery, until the time is revealed and Israel wakes up to its global purpose and feels the love between Yosef and Binyamin.

 

GNOMEN 174

Thus they have known for these twenty centuries that that 'messianic mission' of Yeshua contained true purposes for the sake of the house of Israel and that it was an important necessity without which the Final Redemption could not come. In this sense that mission was true and was part of the Divine Design in history for the great salvation at the end.

 

GNOMEN 175

At this point one can well understand why there had to be a complete separation between these Jews and all the others. For the knowledge that they have, they would not be understood, until also the rest of Israel would be able to recognise the mission of the Sacrificed Ram and all its messianic implications.

Indeed, the Jews of the long exile, in constant conflict with Esau and with Laban, would not be in a position to believe in any way in the mission of Christ until they would fully understand that the lost sheep of the house of Israel, an integral part of the tribes needed for the final reunification of the thirteen tribes, were to be found among Christians. Until the Completed Signs, this could not and would not be understood. It has until now been a hidden truth revealed exclusively to those elevated Hhachamim on the other side of the Sambation, as well as to the Head of the Hidden Tzadikim in every generation. Previous to this mission there existed no permission to reveal it.

 

GNOMEN 176

This too is part of the Divine Design in history. The lost sheep among Christians needed the prayers of these holy Jews throughout these centuries, so as not to be totally infested by the Christian dogmas etc. So will it come to confirm before the eyes of the world the previous Hidden Redemptions of God without which the world would not have been prepared for the New Pact. This will happen when the Jews beyond the Sambation will have permission to come to Israel and to reveal themselves. That moment will greatly enhance for humanity the understanding of the Divine Plan for the Final Redemption of mankind.

 

GNOMEN 177

Also this Book of Ester is being revealed for the first time in history. In its hidden, yet very revealed manner, it unfolds the salvation of the 13 tribes of Israel. It reveals how the many titles attributed to Jesus had their place in the midst of a true revelation. As the titles come in to be Sign-posts upon the Donkey for the sake of the messianic mission of the Final Redemption, one can understand how these same titles were part of the Initial Signs.

I may play on the titles as I like; they are all part of the messianic revelation and each one has its truth, but the Initial Signs opened the revelation while the Final Signs complete the revelation.

Thus Yeshua was the first Donkey who carried upon himself all the weights of those titles. Only the title of the Donkey who eats Bread was not known to him, because this Sign comes only in the Completed Signs. At his time the Sign had him ride on an ass, so as to fulfil the prophecy. But no one could have understood its final form.

Yeshua was the first messiah of Bethlehem who ate that Initial Messianic Bread of the Kingdom of Heaven.

Yeshua was the first messianic announcer of hope for the world, hope in the coming of the Final Redemption.

Yeshua was the first Peretz of history who broke down the barriers of the world with his messianic revelation.

Yeshua was the first messianic priest who loved his flocks and whose flocks loved him.

Yeshua was the first messiah resurrected, the first bond between the Kingdom of Heaven and the earth.

Yeshua was the first messianic prophet who said, "I am not come except for saving the lost sheep of the house of Israel".

 

GNOMEN 178

The Star of Abraham, in terms of its historical course of 4000 years, (the time needed to bring the complete redemption to the world) at the time of the Christian revelation and the birth of Christianity, was at its furthest point from the earth in general and from Israel in particular.

Its position then was indeed very particular, it being completely 'hidden' behind the luminous Star of Malchitzedek, which, as explained, became in that epoch the Star of Christ.

The Star of Abraham is also the 'Star of Modesty', and also in the heavens its place is quite hidden, and its greatness is not seen (it is ten times the size of the Star of Malchitzedek).

 

GNOMEN 179

Abraham, our father, is the father of the Circumcision, the Pact that is made on that part of the body which must be covered for the sake of modesty.

Thus the Stellar-Circumcision of that Star was totally 'covered-over' by the Star of Malchitzedek 2000 years ago.

This is the hidden reason for which Israel was at its lowest point and for which Christianity later on took on the New Christian Pact while abandoning Circumcision.

But for the Jews of that epoch, the Star of Abraham required of those circumcised an enormous inner spirituality in order to receive the redemptional benefits of that Star.

 

GNOMEN 180

 

That was a period of great turmoil and of difficult tests for the chosen people.

After a thousand years from the Star of Solomon, the Temple, reconstructed after the Babylonian Exile, still stood at Jerusalem.

It was the time when, in the prophetic cycles of the redemption, the Fourth Prophetic Circle foresaw the messianic mission of the Sacrificed Ram.

 

GNOMEN 181

For sure the Book of Ester cometh not to teach astrology. But the knowledge of the Redemptional-Stellar Cycles, even in the very basic and simple forms that we have received them, greatly facilitate the comprehension of the Divine Design. The Star of Abraham and the Star of Malchitzedek are central in understanding the historical movements that conduce to the Final Redemption. We are allowed by this revelation to contemplate 4000 years of history in its principle points. Therefore too the position of this episode in the Torah is so important. From it we will understand:

1) the original perfection of the equilibrium between the Star of Abraham and the Star of Malchitzedek

2) the positions of the Stars of the Redemption at the time of King David and King Solomon

3) the position of the Star of Christ at the time of the founding of Christianity

4) the Final Position of the Perfect Equilibrium between these two Stars after 4000 years, at the time of the Final Redemption.

 

During the second half of the third millennium, the Star of Abraham brought salvation to the sons of Ishmael, son of Abraham.

 

GNOMEN 182

 

In the Jewish fold, the higher light of the Star of Abraham in its point of 3000 years, shone on one person, the Head of the Hidden Tzadikim of his generation, the Great Eagle, the Rambam, Moshè, son of Maimon.

The Revelation at Sinai was Kippur while the Revelation at the time of Mordechai ha-Tzadik, the Head of the Hidden Tzadikim of his generation, was Purim.

From the deepest abysses of the Babylonian exile, the Holy One Blessed is His name, redeemed the Jewish people in hidden ways, by way of the Star of Mordechai and the Hidden Star of Ester. At that time Mordechai ha-Tzadik was under the Star of Abraham in its conjunction with the Star of Mordechai. And Queen Ester was under the Star of Malchitzedek in its conjunction with the Hidden Star of Ester.

 

GNOMEN 183

Without that hidden redemption there would have been lacking in the Redemptional Signs the Key of Purim, the key which opens the mystery of the Stars of the Kingdom of Heaven. For Megillat Ester may also be translated Scroll of the Stars, or The Book of the Revelation of the Star of Ester. And it is well known that God's name does not appear in it. The Book of Ester reveals the Redemption, hidden by God in the Stars under the Kingdom of Heaven.

 

GNOMEN 184

From tradition we know of the Star of Abraham, but only now after 4000 years can its cycle be revealed, along with the cycle of the Star of Malchitzedek.

From the Torah, in Balaam's prophecy, we know of the Star of Jacob (Numbers ) ; this refers to the Star of the Redemption or to the Star of the Final Goel or both.

The Star of Solomon must be understood from the messianic position of Solomon and the Star of the Construction must be understood from the Construction of the Temple (the Star of the Construction, however, goes back to a 'secret' concerning the construction of the pyramids.

connected to the 'merit' of the children of Israel in their slavery for building the pyramids

From the Redemption of Purim we know the Star of Mordechai and the Star of Ester. The Star of Mordechai is related to the Tribunal of the Final Redemption, both above and on earth. The Star of Ester refers to the Hidden Salvation of the Stars of the Kingdom of Heaven.

 

GNOMEN 185

From the messianic salvation that issued for the nations from the mission of Yeshua, we know the contents of the Star of Christ, understood by the Completed Sign of the Star of Christ in the Sign of the Stars.

From the Revelation of the Completed Signs we know the Fourth Displaced Star and we receive prophetic messages for the Fourth Generation, in the Prophetic Tradition of the Prophet Elijah.

These redemptional Stars thus also represent 7 historical periods, periods needed for the Completion of the Final Signs:

1) period of Abraham - Promise of the Redemption

2) period of the redemption from Egypt and the revelation of the Torah at Sinai

3) period of the construction of the First Temple

4) period of the Prophetic Tradition of Elijah, of blessed mentioning

5) period of the hidden stellar redemption of Purim

6) period of the messianic salvation to the nations

7) period of the revelation of the Completed Signs of the Final Redemption, from the beginning of the Long Fourth Generation; this is the revelation of the last EHEYE of the name EHEYE ASHER EHEYE; it reconnects every redemption and salvation of the past, renewing them and finalising them in the Final Redemption.

 

GNOMEN 186

The Donkey of the mission has to explain all these aspects of the Final Redemption: the Tradition of Abraham in the pure monotheistic faith in EL SHADDAI; the Tradition of the Holy Torah of Moses, our teacher; tradition of the Temple at Jerusalem; the tradition of the Hidden Tzadikim, the tradition of the Redemptional Stars of Purim; the messianic tradition of the mission of Christ; the New Tradition of the Completed Redemptional and Messianic Signs, in merit of the Final Goel, Haim.

You may have noticed that the weights on my back are not very light. The only words that get me through it are hee-haw, hee-haw, if you get what I mean.

 

GNOMEN 187

The Prophetic Tradition of Elijah the Prophet, of blessed mentioning, is itself the Redemptional and Messianic Tradition of the Final Redemption, for it is the Prophet Elijah who opens the Final Redemption, as promised in the last prophecy of Malachi.

Thus the Completed Signs of the Final Redemption could not descend into the world 1) until the Final Goel was chosen 2) until there was the permission of the Prophet Elijah.

The First General Sign, the Time has Come, contains these keys. The newly chosen Goel looks up at the heavens and the Prophetic Tradition of the Prophet Elijah descends, and from the mouth of Peretz an enormous prophetic voice declares, "Ba ha-zman" the Time has Come.*

*there is ,of course, some confusion in Jewish tradition about how the Prophet comes and reveals the redemption. No one could have known before it comes. Peretz is hardly a prophet, but he is the talmid of the Tzadik Haim, and by luck he was made the first Donkey of the mission; thus he became responsible for the prophetic tradition of Elijah. Afterwards the prophetic signs of the great and terrible Day of the Lord descend in dreams to all the talmidim

 

GNOMEN 188

That is: the Time has come for the fulfilment of the prophecy, 'Behold, I am sending the Prophet Elijah before the great and terrible day of the Lord arrives; he will reconcile the hearts of fathers with their sons and the hearts of sons to their fathers, lest I come and place the land in anathema'.

This prophecy finalises the fact that only the Prophet Elijah has the permission to open the redemption and that his opening mission comes to reconcile the hearts.*

*he messianic mission of the Initial Signs finished in the second unfortunate half of the prophecy 'lest I come and smite the land in anathema'; thus when the Final Signs arrive, only the positive side of the prophecy is left. Similarly ,thanks to the mission of Yeshua, many negative prophecies have already done their time and there remain the positive prophecies. For this reason the affirmation 'Do not think that I have come to bring peace' etc. is so significant. Yeshua knew what side of the prophecy he was involved with

The mission of the Final Redemption must not deviate from the Torah. This is essential, because the Final Goel brings the New Law, the Law of the Torah renewed for the generations of the redemption. Therefore the beginning of the same prophecy declares 'Remember the Law of Moses, My servant, the laws and statutes that I gave him at Hhoreb'.

Moses, our teacher is the Head of all the Prophets, 'For if with the prophets I speak in enigmatic forms and in visions, with Moses I speak face to face'.

The difference is enormous as far as the manner is concerned, but as far as the substance, both are the words of God. The tradition of the Prophets represents the continuation of the Prophetic Tradition of the Torah which goes until this last prophecy in Malachi.

 

GNOMEN 189

It is thus important to understand that this last and binding prophecy in Malachi hides within itself two missions. In the Signs these are designated as the Initial Sign of the Donkey who eats Bread and the Complete Sign of the Donkey who eats Bread. The first sign explains the mission of Yeshua. The Complete Sign explains this mission of the Donkey who eats Bread.

The first sign, however, which explains Yeshua's mission also represents 1) the mission of the Correction of Christianity and 2) the extension of this sign to the 35 years of the first half of the Fourth Generation. The Completed Sign thus represents 1) the Great Reform of Judaism and 2) the extension of this sign to the 30 years of the second half of the Fourth Generation.*

*ese extensions to the Fourth Generation are surmised from the fact that the two signs together represent the Mission of the Donkey who eats Bread of the Fourth Generation. The two signs also represent the 'two messiahs' Messiah ben Yosef and Messiah ben David which until now has been a source of great confusion and even embarrassment in Jewish founts. Now it is clear. The mission of Yeshua of the Initial Signs did not reach the completed sign of Messiah ben David. It was cut off before the Initial Signs could precede to their completion. Thus that mission can be considered only in terms of the Messiah ben Yosef. The mission of the Donkey who eats Bread is itself in the Completed Sign and it contains both phases.-- see the Hanging of the First Donkey after his condemnation etc. and the 'resurrection' of the Second Donkey in the School of Ester in Bersheva.-- the Gospel's attempt to associate Jesus to the line of the Messiah ben David, nevertheless, is not incorrect in itself. That mission would not have fallen into Yeshua's destiny were he not of the tribe of Judah of the house of David; this because virtually, even if not actually, those Initial Signs could have proceeded to their conclusion; both the Initial and the Completed Signs contain, in essence, both missions.----In a dream, at Bat Yam, in 1985 the Final Goel explained to me that Yeshua also had a root in the tribe of Dan

 

GNOMEN 190

The meaning of this prophecy must not be confused. The word of God does not return empty. The 'lest' has to be contemplated. In Yeshua's mission the 'lest' unfortunately was revealed. The reconciliation did not get through the thicket in which the ram's horns got caught.

There can be no doubt whatsoever that the 'lest' was realised; the lack of reconciliation; the premature death of Yeshua; the schism with Judaism; the destruction of the Temple; the long exile.

Thus there is no doubt that the prophesied reconciliation of the hearts did not come about in Yeshua's mission. This is ratified completely by Jesus' words 'Do not think that I have come to bring peace' etc.

But the word of God does not return empty and therefore the prophesied mission of Elijah and the reconciliation that he brings had to be 'postponed' for the future. The lack of reconciliation at that time would not cancel out the prophesied reconciliation of Elijah, of blessed mentioning.

 

GNOMEN 191

Therefore the Second Coming of the Sign of the Star of Christ in the Sign of the Stars comes to reinstate that incomplete mission within the framework of the Divine Design of the Completed Redemption. In this way the prophecy in Malachi is completed from every side. Also the mission of 'lest' came out in the sign of the Prophet Elijah*, but that historical 'lest' created a confusion that could not be resolved until Elijah's Prophetic Signs of the Reconciliation would be revealed for the Final Redemption. Blessed are the words of Scripture when they are resolved historically in the path of God's Design. So is it when the Final Goel makes the sign between the Fourth Displaced Star and the Star of Abraham.

* Yeshua 'received' the Initial Signs at the School, but he had no authorisation to do any mission. He 'took it upon himself' to act on his own 'permission'. He could therefore never say that he was in the permission of the Prophet Elijah or in the permission of a higher teacher such as the Moreh Tzedek of the Essenes. Yet the very unclear relationships between Jesus, the Messiah, and the Prophet Elijah and Moses are 'unbounded food for binding' in the New Testament; this allowed for twenty centuries of philosophical and theological speculation without the possibility of binding those relationships in a true manner. Yeshua himself could not have explained clearly his relationship to Elijah. Even the ass that he rode on understood it better than he, but the time didn't allow the ass to open his mouth to explain it

GNOMEN 192

With the sign of the Final Goel, we have entered the Fourth Generation. We define it throughout. But what was the Fourth Generation of the Initial Signs? Also Yeshua makes references to, and the New Testament speaks of, the Last Days of Judgement. The subject could not have been lacking in a messianic revelation bound to the messianic prophecies.

It is at least not far from the truth to say that the Last Days of Judgement of the Initial Signs finished in 1945 with the end of the holocaust and the war. There are also ways of understanding that Traditional Christianity itself 'finished' with the end of the second world war.

Indeed the coming of the State of Israel represents the first phase of Jacob's being called 'Israel' after his struggle and his victory over the Ministerial Angel of Esau.

That short mission carried with it the long Fourth Generation of 2000 years. This hopefully long mission carries with it the short Fourth Generation of 65 years. But the Day of the Lord of this Fourth Generation is a potent day unknown to all past history. This is the Fourth Generation Displaced from all the others.

 

GNOMEN 193

John the Baptist's predication is witness to his being convinced that the Final Time had come. Indeed he defined his own purpose as being the announcer of the Coming of the Kingdom of Heaven, an announcement that required personal penitence and salvation from the wrath of the Last Days of Judgement. The salvation could only be personal, because the wrath of the last days had already been decreed for the world.

Thus the announcement of the Kingdom of Heaven was in the double-sign of the Fourth Generation; it was great and wonderful news that brought in its wake the terrible last days of judgement.

This was not only the Baptist's opinion; it was nothing less than the purpose for which the School of the Essenes had been formed. Those protected sages, in all the messianic signs that they performed inside the School, searched for salvation from the wrath of the Last Days that were coming. Indeed they believed themselves, and not without reason, the only ones who knew the way to that salvation.

 

GNOMEN 194

The double Fourth Generation is always a 'clashing encounter' between the end of the world which has finished its time and the beginning of the new world that is coming into its time-cycle.

The time-cycle, however, of the Star of Abraham, in terms of 4000 years, could not have been taken up by the Essenes. At that 2000 year mark, they could have, at most, understood the Four-Angled-Cycle of the Star of Abraham in terms of four periods of 500 years. And they could have well perceived the four kingdoms of Babylon, Persia, Greece and Rome as having reached their climax in their own epoch. No one could have surmised that the period of Rome would be extended for two thousand years.

But certainly the sign of the Final Goel, who makes a sign from the Fourth Displaced Star to the Star of Abraham, arrives only with the Completed Signs. For if it had come at that time, then the Essenes themselves would have been obligated to announce the Redemption to all Israel. But the Moreh Tzedek himself, even from the other world could not have had permission to draw that line.

 

GNOMEN 195

Nevertheless, it is possible to imagine the existence of this Sign, without the sign of the Final Goel (or of the Moreh Tzedek), as one of the Signs received at the School.

The four stars could have been reckoned as explained in terms of 500 years. Also the five stars give the redemptional value of 500 years.

We have received this value in the Sign of the House of Prayer of the Final Redemption. The Tzadik announced that in 400 years, between 400 and 500 years, no longer would tefillin be used in the traditional synagogue.

Also the School of the Essenes could not have been without the Sign of the Stars in its Initial Form.

 

GNOMEN 196

From the Star of Abraham to the redemption in Egypt represents a period of 400 to 500 years.

From the entrance into the Promised Land until the construction of the First Temple represents a period of 400 to 500 years.

From that construction to the destruction of the First Temple and the Babylonian Exile is a period of 400 to 500 years.

From the Return until the destruction of the Second Temple is a period of 400 to 500 years.

During the last two hundred years of that last period, we find the School of the Essenes preparing for the messianic time of the Last Days of Judgement.

 

GNOMEN 197

In that surmised Sign of the Stars, obviously, there could likewise have been no Moreh who announces the Star of Malchitzedek or the Star of Christ. Yet the Star of Malchitzedek was in the Sign. This became the Anointed Priest in the messianic system of the Secret Essene School.

The influence of that Star, nevertheless, revealed itself in the New Testament so that it could be recognised at the time of the Completed Signs.

And yet how was it that Yohhanan ha-Matbil knew that his announcement had to be followed by the Messianic Announcer? This was an explicit message of the Baptist.

 

GNOMEN 198

Why was John the Baptist so sure that he would not be followed by 'other prophets' as himself before the arrival of the Messiah?

It was in the measure of the Initial Signs that the prophetic announcement of the Prophetic Tradition of Elijah announced the messianic mission and not less.

One opened and one would fulfil. Both Yohhanan and Yeshua had received this message. And both had received the double-sign of the Displaced Fourth Generation, as is reflected in their words. They both announced great destruction and they both announced the Messianic Kingdom of Heaven and they rocked all the boats of history for two thousand years.

 

GNOMEN 199

Thus the Baptist had certainly received the Sign of the Messianic Star of Malchitzedek at the School. He became the prophetic announcer of that Sign. He announced the wrath of the Fourth Generation in terms of the Kingdom of Heaven that was descending while he announced the Coming of the Messianic Priest who would baptise them in the Holy Spirit.

It is even possible that the term Xristos, 'anointed' was received and used at the School. In terms of the Signs, the 'Mission of Christ' is distinguished by its Universal Messianism, in counter-distinction to the more particular messianism of Israel. Also these two aspects of the messianic mission are related to the double-messianic-sign - Messiah of beit yosef and messiah of beit david.

 

GNOMEN 200

This possibility is reinforced by the fact that in the Completed Signs the Goel Haim announces this Star in the name of the Star of Christ. This announcement also closes the course of the Star under that name, and it takes on, primarily, the name of the Star of the Signs. There is a logic, therefore, that the same term came at the beginning in the Initial Signs themselves, so that at the end we would be able to follow its cycle and understand its role.

We have other examples in the Completed Signs of terms coming in another language because this serves some purpose which would not be seen in another way, such as 'Questo è contro la legge di Mosè, magister noster' - 'This is against the Law of Moses, magister noster'.