Prepared for Web-Site Beit Sefer Esther - Beersheva

in conjunction with Web-Site " Camillo" Beershev

directed by Adam Kamkhaji

Sefer Mishnat Haim

Petal 2     Sefer Ha-Hhok ha-Hhadash - The Law of the                       Final Redemption

30 PASSES - These are 30 Tablets of 30 Gnomen each

representing the Heart of the Law of the Final Redemption


contents - source of all blessing in the blessing to Abraham, the blessing to Pinhhass, the blessing of the Hidden Tzadikim, the blessing of the Final Redemption -


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Gnomen 1        Although the source of blessing derives from the Shabbath of Creation, the Virtue of Blessing begins with Abraham, our father, as it states ‘Get you out of your land, out of your birth-place, out of your father’s house, to the land that I will show you. And I will make of you a great nation, and I shall bless you and I will make your name great, and there will be blessing. And I will bless those who bless you and those who curse you I will curse and in you will be blessed all the families of the earth’.

Gnomen 2          Concerning the expression ‘ and there will be blessing’ , the Sages, of blessed memory, explain that previous to Abraham, the ‘blessing’ was above with the Holy One, Blessed is He. God said to Abraham " The blessing that was above, I now give into your hands and you are free to bless whom you will". Thus the ‘blessing’ of God was at first above until it was given to descend on Abraham and to Abraham was given the authority to extend that blessing as he saw fit. From Abraham, our father, all those who seek the blessing of God must recognize God’s choice of Abraham, father of a multitude of nations, for in his merit the blessing of God descended into the world and in the tradition of the faith of Abraham that blessing is extended.

Gnomen 3             There is a direct relationship between the faith of Abraham and the blessing of God given over to Abraham. For the blessing given to Abraham can be received in the merit of Abraham, on the condition that the faith in God’s blessing is that of the pure monotheistic faith of Abraham. This explains why the Virtue of Blessing corresponds to the Second Commandment. There is no true blessing unless it is the blessing of God and God’s blessing will not come unto anyone whose service is to another god or is bound to any false doctrine or false theology.

Gnomen 4           It is the adherence to the One and only God of the universe which brings the blessing into one’s life. The first commandment is the fulfillment of God’s promises to Abraham, thus establishing the true tradition from Abraham to Sinai and from Sinai onwards. In essence, the first commandment includes the pure monotheistic faith of the tradition of Abraham. The second commandment is the doctrine of the true faith of Abraham. From the fulfillment of these 2 commandments is formed the Virtue of Blessing in the heart. This is the virtue which corresponds to the blessing of Abraham, to be blessed in one’s life and to be able to bless others and see that blessing extended.

Gnomen 5           Abraham, our father, is the heart of mankind’s blessing and as there is no life without the heart, so is there no blessing without Abraham’s tradition of the true faith and without the tradition of God’s blessing to Abraham. From this, one can better understand the blessing of Malchitzedek, king of Salem, priest to God on high. Malchitzedek had received the tradition of the true God in the hidden school of Shem and ‘Eber and he became a priest to God on high, the God of Adam and Eve, the God of Noah and the God of Abraham.

Gnomen 6         Malchitzedek knew that in order for him to fulfill his priesthood, he had to be able to bless the wine and the bread for the people. In order that his blessing truly be a blessing, he knew that he needed the blessing of Abraham to whom God’s blessing had been given. Therefore Malchitzedek said ‘Blessed is Abram to God on high, and blessed is God on high who possesses the heavens and the earth and who has protected you from your enemies in your own hands’. Malchitzedek, at first, recognizes the essential fact that it is Abraham who is ‘blessed’ by God on high and since God on high possesses the heavens and the earth and He has chosen Abraham for the sake of giving over His blessing to those who merit to it, all must recognize, if they desire God’s blessing, that Abraham is the blessed of God.

Gnomen 7              Malchitzedek’s blessing comes after Abraham’s miraculous war against the armies of 5 kingdoms under Chelardeomer who had captured Sodom and the surrounding 3 cities and had taken Lot, Abraham’s nephew. Abraham with a small number of men (some say 318 as the gematria of Eliezer, Abraham’s faithful servant) destroyed them and returned the captives, the stolen wealth and the spoils taken to the king of Sodom. All had been witness to the great miracle accomplished by Abraham in the blessing of the God of Abraham. Therefore Malchitzedek, after recognizing Abraham as the blessed one to God on High, adds the proof of the protection of God which is bound to the blessing of Abraham. This protection is known in tradition as the Shield of Abraham.

Gnomen 8     It is important to understand that the true blessing is bound up with the true protection given by EL SHADDAI. If the blessing does not protect its holder from the inimical forces and from the evil of all enemies that surround a person, it has little value as far as living in the world is concerned. The person who is seeking God’s blessing is at the same time seeking God’s protection from all that which goes against the goodness, both physical and spiritual, of that blessing. One seeks also to be protected in God’s blessing. This is the purpose of the traditional blessing ‘Blessed art Thou o Lord, our God, Shield of Abraham’.

Gnomen 9        The Pact of Abraham is the ‘hidden seal’ of the Blessing of Abraham and of the Shield of Abraham. The Pact of Abraham refers to the commandment of circumcision as the Sign to Abraham’s descendants that they are in the tradition of Abraham. Afterwards the tradition of Abraham became doubly sanctified in the revelation of the Torah at Sinai where the commandment of circumcision was passed on to all Israel through the written and oral traditions. The Sign of the circumcision represents the completion of man’s body in the framework of the tradition of the pure monotheistic faith of Abraham, the blessing of Abraham and the protection of God in the Shield of Abraham.

Gnomen 10     The sanctity of the circumcision was sanctified seven-fold by way of the Torah so that the Blessing of Abraham and the Shield of Abraham be inscribed in holy writ forever more. From then on the ‘Blessing’ came from the Torah which begins with Beit (BeREISHEET), to say ‘This is the Book of the word of God that contains the Blessing of God. In Hebrew the same root for BERACHA (Blessing) is found in BREICHA (lake, pool of water) and BERECH (knee). For the knee bends to God in prayer and His blessing fills the ‘pool’ of the faculty of blessing in the heart.

Gnomen 11            In accordance with the directives of the Torah and according to necessity, the Sages of Israel established the formalized blessings of the traditional prayers. In the New Rite of the Final Redemption, we have the alternative and new formulas of blessings for eating and for the daily prayers and for the holidays. In effect the sanctity of the traditional prayers are exclusive to Jews commanded in the Law. The blessings and prayers of the New Rite are in the New Sanctity which, although divided between the various levels of the Altars, contains the Universal Signs which render the prayers and blessings accessible to all.

Gnomen 12           It is essential to understand well all that we have explained above so as not to deviate from the true blessings and prayers that belong to the true tradition. For as we cannot speak of the virtue of faith without speaking, at first, about the commandments of the true tradition and of the pure monotheistic faith, so can we not speak of the virtue of blessing without knowing the roots of the true tradition of the blessing to Abraham. For the virtue of blessing in the heart which in simple terms means the love of receiving God’s blessing requires the saying and reciting of formalized blessings such as those of the prayers of the New Rite.

Gnomen 13      The Prophet Elijah, of blessed mentioning, brought new and also hidden levels into the blessing of Israel. The Amidah of the traditional synagogue is the silent prayer said by each individual in a whisper and thus the most intimate. It must be said standing, with the feet together. Before beginning, one takes 3 small passes backwards and then 3 small steps forward to indicate that the person has entered, so to speak, before the Thrown of Glory to beseech God with one’s requests and to praise God with the words of the 18 blessings. The ‘fine voice in a still whisper’ reserved for the Shemoneh Esrei (18) is correlated to the prophetic experience of Elijah the Prophet when the spirit of God lifted him from Israel and brought him to Mount Sinai. There he expressed his desire to depart from the world and the God of hosts gave to him His last commandments.

Gnomen 14      The Prophet Elijah was blessed in the very particular Pact of Peace received by Pinhhass, son of Elazar, son of Aaron. The Teacher of Life, Haim, explained that the Prophet Elijah, of blessed mentioning, received the ‘soul’ (neshama) of Pinhhass and that in the blessing of the Pact of Peace, Elijah the Prophet never died, as well known from the written tradition of Kings II and from the oral tradition of the Sages of Israel. The Pact of Peace is an added but essential Pact within the Pact of the Torah. The Pact made with Moses and with Israel was the Pact of the Torah and the Sanctified Law to all Israel. The Pact of Peace made with Pinhhass and received some 600 years later by Elijah the Prophet was, in essence, the Pact of the Sign of the Resurrection of the Dead and thus the Pact of the Sign or Signs of the Final Redemption.

Gnomen 15         It is therefore called the Pact of Peace, it being bound to the final generations of the peace promised for the Final Redemption. This is aside from its connotation regarding the perfect equilibrium of the four elements, fire, water, air and earth in the body, and thus the elimination of the process of death. The 2 things are bound because in those blessed times, when the world will be under the realization of the Resurrection of the Dead, the four elements of their resurrected body will be in perfect harmony as it was in Pinhhass and afterwards in Elijah, of blessed mentioning. That the 2 traditions, that of Moses, magister noster and that of Elijah of blessed mentioning, are those necessary for the Final Redemption, is clearly proven by the famous last prophecy of Malachi ‘Remember the Law of Moses, My servant’ etc. ‘Behold I am sending My messenger Elijah before the great and terrible day of the Lord arrives’. etc.

Gnomen 16           Both traditions are needed to receive the final Blessing of the Final Redemption. Both traditions, of course, are bound to the blessing of Abraham and to the specific blessings of the 3 Patriarchs, Abraham, Isaac and Jacob. These 3 essential categories, the Blessing of the Patriarchs, the Blessing of the Torah through Moses and the Blessing of the Final Redemption of the Prophet Elijah are all bound together for the great Blessing of the Third and Final Redemption with the coming of the Final Goel, Haim. To these must be added the fourth category of the Universal Signs which become essential for the extension of the Redemptional and Messianic blessings after their having been corrected from the theological errors of Christianity.

Gnomen 17      For even though the Mission of Yeshua did not carry after it ‘true’ blessings for the reason that all the ‘blessings’ of Christianity were within the framework of a false theology, nevertheless the extension of Christianity’s universal religion was essential for arriving at the Final Redemption. By way of the Correction, those Universal Signs are recaptured for the sake of the Final Redemption and in this way millions from within the Christian fold will eventually take hold of the Final and True New Pact. Those Universal Signs create the possibility of formulating the Blessings of the Final Redemption not only for the Altars of Judah and Efraim but also for the Altar of Malchitzedek. This represents the most incredible (and hitherto impossible) extension of blessings derived from the true tradition to be opened in the world for all.

Gnomen 18              The Blessing of the Prophet Elijah, of blessed mentioning, adds another aspect of great importance to the blessings of the Final Redemption, that of the Hidden Tzadikim, for Elijah the Prophet, in every generation, is the Head of the 36 Hidden Tzadikim, without being included in their number. So have we the request, for example, ‘give us a humble heart as that of the Hidden Just’. The coming of the Final Goel is ‘together’ with the Prophet Elijah, who is God’s chosen announcer of the Final Redemption. Thus the Head of the Hidden Tzadikim in every generation and the Head of the 36 Hidden Tzadikim chosen as the Final Goel, Haim, allow, together with the revelation of the Completed Signs, that Peretz, first pupil of the Tzadik, Haim, and ‘Man of the Signs’ reveal to the world the true tradition concerning the 36 Hidden Tzadikim.

Gnomen 19             This fact has enormous purposes for the Final Redemption. It greatly enlarges the whole context of the redemption itself, seen in the light of the true Tzadikim upon whose ‘shoulders’ and for whose suffering, from the time of the Prophet Elijah, the world has been maintained and kept in existence. In time it will become understood that the great Blessing of the generations of the Final Redemption was passed down in history in the hands of the 36 Hidden Tzadikim of every generation, and even more specifically in the hands of the Head of the 36 Hidden Tzadikim of every generation. The Blessing of the Final Redemption is, of course, in a totally New Equilibrium in every way.

Gnomen 20                           But the wisdom of the New Equilibrium lies in the laughter of Isaac’s comprehension. If our father, Isaac, had not thought that Esau was the rightful heir to the Blessing, the nations of Christianity would never have believed Jesus the rightful heir to the Blessing. But if the Sacrificed Ram in Isaac’s stead had not got his horns caught in the thicket, there would have been no Jacob to complete the Blessing for all Israel and for the world. To maintain the balance of Christianity’s pretended heredity, it was not given to comprehend that the Ram itself was not the heir to the Blessing, but Isaac. Nevertheless, Jacob would have received no blessing if the Ram had not been sacrificed in Isaac’s stead. You may pin the Tail on the Donkey but you cannot get out of the Divine Design in history.

Gnomen 21          The Blessing itself of the Signs of Isaac came through in the time and at the hands of Mordechai ha-Tzadik in the Great Hidden Redemption of Purim. Mordechai ha-Tzadik was the Head of the 36 Hidden Tzadikim in his generation, as explained by my holy teacher, the Tzadik, Haim. Yeshua was not one of the Hidden Tzadikim. His calling, his mission, his level in general was that of the Just man who lives in his faith. But the Man of the Initial Signs was caught in the great historical convergence of those Initial Signs which had to come out in order to complete the Signs of Isaac for history.

Gnomen 22      For of the Signs of Isaac, the Purim Signs were completed in the Redemption of Purim in the hidden signs of the Scroll of Esther. But the Signs of the New Light of Hhanukah that had to be extended until the extremities of the earth and which represent the Universal Signs of the Signs of Isaac, were not completed by the historical Hhanukah against the Hellenists. The Light was distorted by unjust behaviour and unjust intentions. The Light never left the Temple but even in the Temple, it never became the prophesied New Light for the nations. The Mission of Yeshua came to complete the Universal Signs of Isaac.

Gnomen 23         If not for the extension of the Universal Signs, ‘Isaac’ would have been slaughtered on his altar, God forbid. The world of nations had to know of God’s selection of the Patriarchs, of the Redemption from Egypt at the hands of Moses, of the Revelation of the 10 Commandments and of the Torah at Sinai, of the promise to the Prophet Elijah, of the messages and promises to the Prophets of Israel and of the history of Israel in general. Through the Mission of Yeshua this was accomplished, although the interpretations of them was totally distorted in the terrible deification of the poor Sacrificed Ram from Nazareth. But the Light of the Temple itself had been distorted by the Priests and rendered, God save us, a source of hypocrisy. How could the Light of Christianity have gone out straight!

Gnomen 24       If the Bible, through Christianity had not been made known on an international level in its first 600 years, Islam’s Koran and religion would not have had the foundations of Judaism upon which to base itself. This is why Islam came well after Christianity. Also the conflict between Judaism and Christianity gave to the founders of the Koran the position of judgment for reinforcing the pure monotheistic faith. The Blessing of Islam, nevertheless, is in the prophesied separation of Ishmael and is thus a ‘separated’ blessing which rides on the pure faith of Abraham, our father. On the other hand, Islam’s or more precisely the Arab’s hatred for the Jewish people in various epochs of history have greatly diminished its blessing until now.

Gnomen 25      Christianity had no real blessing except for that of its great extension. That ‘blessing’ of extension is part of the heredity of the Universal Signs contained in the Initial Redemptional and Messianic Signs. But the Universal Signs without the Signs of the New Law are totally incomplete. When the Signs of the New Law come together with the Universal Signs, as in the Final Redemption, then there can be no deviation from the true tradition and the true faith, unless a false tradition distorts the Law of the Torah itself, believing in error that such is Torah. Before the invasion of the ‘mystical doctrines’ of the Zohar, there was, nevertheless, a great blessing in the service of the synagogue and in the study of the Jewish Tradition. It is, nevertheless, the Jewish people as a whole that has kept the Jewish tradition alive.

Gnomen 26      Yet as a whole, the Jewish people was not able to maintain the sanctity of the Torah, and that part of the people which worked on maintaining it could never cover the true responsibility for the whole people. It was the sanctity and the true Blessing of the 36 Hidden Tzadikim in every generation ( they are all males, born into Jewish families, circumcised in the Pact of Abraham and practicing Jews) which held the Blessing for Israel and for the world, as well because the sacred work of the Hidden Tzadikim is above the parts. They serve God for the good of all mankind and true justice knows no favoritism. All others Jews in the service of the synagogue who walk in the ways of the holy Torah receive blessings in merit of the 36 Hidden Tzadikim. From them the Blessing of God descends in the world to those who merit.

Gnomen 27       We may again resume: The True and Final Blessing of the Third and Final Redemption derives from:

1) The Blessing of Abraham

2) The Blessing of the Patriarchs, Abraham, Isaac and Jacob

3) The Blessing to Moses in the Redemption from Egypt

4) The Blessing to Moses on Mount Sinai

5) The Blessing to all Israel in the Sanctity of the Torah and of the Oral Tradition

6) The Blessing to Pinhhass and later to the Prophet Elijah of the Pact of Peace

7) The Blessing of Mordechai ha-Tzadik and of Queen Esther in the Redemption of Purim

8) The Blessing of the 36 Higher Hidden Tzadikim in every generation.

9) The Blessing of the Head of the 36 Hidden Tzadikim in every generation.

Gnomen 28         This latter is separated, not only because the Blessing of the Head of the Tzadikim is superior in leve, but also because the Redemptional and Messianic Signs themselves and the Blessing inherent in them reside exclusively in his hands. 10) With the coming of the Final Goel, Haim, the Universal Signs of the Initial Redemptional and Messianic Signs of the mission of Yeshua are corrected and enter into the Completed Signs. This allows for the Blessing to be extended to the Altar of the Nations which in turn allows for the extension of Sefer Mishnat Haim to the world. It also extends the ‘mentality’ of the Final Redemption to a New Universal Equilibrium.

Gnomen 29    This New Universal Equilibrium is expressed by the Final Goel, Haim, in the Sign in which he embraces the folk of many nations with enormous love and says to each person “We are all of the same flesh”. That the Teacher of Life, Haim, draws himself close to each person with an embrace while repeating his words, indicates the New Blessing of the Final Redemption in its New Universal Equilibrium. This Sign of the universality of the Anointed Judge of the Kingdom of Heaven is the heart and life of the great New Blessing which has entered the world in merit of the chosen Tzadik blessed by God in his life and in his resurrection for the sake of all mankind.

Gnomen 30 -    Blessed is the God of Abraham, the God of Isaac and the God of Jacob who has chosen the beloved Final Goel, Haim, to offer to all humanity the Great New Blessing of Eternal Life in the Completed Sign of the Resurrection. Blessed is the Lord, our God who reveals the virtues of the heart in the miraculous days of the Fourth Generation. Amen.



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