Prepared for Web-Site Beit Sefer Esther - Beersheva

in conjunction with Web-Site Camillo - Beersheva

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 - what prayer is, the names of God used in the New Rite



Gnomen 1 - Our Creator, Blessed is He and Blessed is His name forever, has no need for mankind’s prayers nor has He need for anything in all His creation, for in Him nothing is lacking that it need be fulfilled in Him. God, Almighty is not greatened or lessened by our prayers or by our service to Him in any way. For us is the privilege and the benefit in serving Him and in praying to Him by day and by night.

Gnomen 2We need prayer, not the Lord, our God. We need help. We need His blessing. To us, mankind, has been given the privilege to call to Him, to praise Him and to beseech of Him to answer to our requests. We have need of His protection and His salvation and His intervention when danger assails us. It is we who have need to feel His closeness and His Presence. It is we who have to gain from Him, not He from us.

Gnomen 3 - Is there a greater privilege than that of communication with the Lord, our God, the Creator of the universe! We speak out our hearts and He hears the prayer of every mouth, every person who calls to Him sincerely. Before we pray and even without prayer, He knows our needs and our desires infinitely better than we ourselves. Nevertheless, He listens to our every prayer and He answers to our heart and He does with us what is best for us. The Lord of Hosts loves our prayers to Him. He loves that we use this privilege for our sake.

Gnomen 4 - From the beginning, EL SHADDAI desired that mankind come to merit to communicate with Him. Therefore He gave over the first language to Adam, teaching him how to communicate verbally with the Creator of all. So eventually each person would be able to speak out his heart to God and to know that he is listened to. ‘What is man that Thou remembrest him and that Thou hast crowned him slightly lower than the Lord.’ This is the Crown of Prayer, the gift of exalted communication with the Lord, our God.

Gnomen 5 - In order to speak with Him, He allowed that names referring to Him be used in calling to Him. From the beginning He revealed certain names by which He could be called. For, in truth, there is no name in which God may be contained and He, in His absolute perfection, needs no name. In communicating with mankind, however, how might they call to Him if He revealed to them no name in which to be called. Early mankind called Him EL and EL SHADDAI and selected persons knew other names which were later revealed in the Torah.

Gnomen 6 The Holy Torah represents the Great Book of Communication between God Almighty, the Holy One of Israel and His chosen people, Israel, in merit of the promises made by EL SHADDAI to the Patriarchs, Abraham, Isaac and Jacob. And to Moses, magister noster, was revealed the most intimate level of communication ever reached between God and man, direct spoken communication, in words that can be written down and comprehended by all. But all Israel heard the voice of God declaring the words of the first two commandments. The great importance of the Prophets of Israel lies in the fact that they represented the continued dialogue between God and Israel. A high and close level of communication between God and Israel, by way of the Prophets (of which there were many thousands), was in existence until the last Prophet, Malachi.

Gnomen 7 -   After the destruction of the Second Temple, prayers were instituted in place of the holy sacrifices of the prescribed law of Moses. Israel entered into the prophesied period of its long and bitter exile. Only communication of the heart in prayer was left and the synagogue embodied its dialogue in a fixed centrality for the sake of containing Israel’s wandering unity, seder ha-tfilot, the ‘order of prayers’ which later, with printing, became the Siddur.

Gnomen 8 -  It is loved before the Living God of the Universe that mankind communicate with Him in prayer. Abraham, our father, was the first to ask God, in direct communication through the angel of God, concerning the ways of His justice. He asked God in simple human terms how would be the Almighty’s justice in the case there were some just persons in those cities upon which were decreed total destruction.  EL SHADDAI answered him question for question, by the mouth of the angel. Most often the communication between EL SHADDAI and the patriarchs was in marvelous and potent dream-visions. The means of the communication is less important than the communication itself, the contents of the message. Almost all the prophecies of the Prophets of Israel were in prophetic dream-visions.

Gnomen 9 -             Now, in merit of the Final Goel, Haim, EL SHADDAI is communicating with us by way of the marvelous prophetic dreams and visions of the Completed Redemptional and Messianic Signs of the Final Redemption. The Prayer Book of the New Rite of the Third and Final Redemption is based on the language of these Signs. The New Rite has in it that which may be called the 13th Gate; the 13 Gate of Prayer represents the ‘version’ of prayer that is general to all the 13 tribes of Israel, including the millions of Christians who, in truth, derive from the lost sheep of the house of Israel but it includes as well the New Rite of the Altar of the Nations. The prayers of Moslems, however, is ‘separated’ on the Rug of Islam, in the House of Seven Floors of the Final Redemption, at Jerusalem, but parts of the New Rite will be included in it.

Gnomen 10 -   With the coming of the Final Goel and the descent of the Completed Signs, all prayers that are not within the framework of the New Pact of the Final Redemption are less than what is desired by the Lord, our God. Even the Traditional Synagogue will have to recognize the Final New Pact and the validity of the New Rite in order for the Jewish people to receive the Final Redemption. Thus also in the Traditional Synagogue there will be changes and additions to place it in line with the Final Redemption. The New Rite is for all. Communication also means the proper choice of words and expressions, authorized and ‘loved’ by Heaven. Now let us return to the faculty of Prayer in the heart.

Gnomen 11 -   The words of prayer is one thing but the faculty of the heart which contains the Virtue of the love of Prayer is a hidden virtue innate in the heart. For revealing this virtue, prayers are needed, although, in essence, this virtue does not require any fixed or formulated prayers. Even in tradition, before fixed prayers, there existed the strong opinion that prayer must be spontaneous, not fixed, with a spontaneous beseeching of God’s mercy. Indeed the essence of prayer is such, but a necessary compromise between that essence and the requirements of ordered prayers, in the developing synagogue and organized congregations, had to be found. The essence of spontaneous prayer that comes from the heart would have to manifest itself within the framework of fixed prayers. It is also true, of course, that most people without a guide in how to pray and what to say in prayer get confused and do not easily find the proper words. The ‘obligation’ of spontaneous prayer is not something a congregation is able to maintain.

Gnomen 12 -   The Virtue of Prayer, however, is a heart that loves to pray to God. Its voice beseeches God from within. Its consciousness lies in a heart of faith. It flows on its own course yet it is an inner pillar which binds one’s thoughts to God as it binds the eyes of God’s Providence to the moment of one’s existence. The Virtue of Prayer binds the heart to the Kingdom of Heaven as it binds the Kingdom of Heaven to the heart. Without prayer,  all communication is lacking. Without prayer the bond of the soul’s yearning is missing. No spirit can be satisfied without it. Without it, faith itself becomes insipid and non-productive.

Gnomen 13 -   We lift up a prayer on high to the Lord, our God, in a prayer for salvation and for healing. Have mercy on Giordano Levi, o God of Hosts, and save him in this heart operation from the evil growth that cleaves from without on the right side. Remember his happiness and joy in the Sign of the Resurrection of the Teacher of Life, Haim. Forgive him his sins and his errors and his mistaken choices. Let there be a great miracle from You, EL SHADDAI , and lift up Giordano in healing so as to lift up the Sign of the Tzadik’s Resurrection in the resurrection on earth, alive and in good health. Remember his joyous love for the Tzadik Haim and forgive him his errors in Your great mercy and send to him the complete healing that he needs. Behold these are the days of hidden joy in the Kingdom of Heaven for the new Holiday of the Resurrection of the Teacher of Life, Haim culminating on the 9th of Menahhem Av. Please show us this Sign, EHEYE ASHER EHEYE, in merit of the Final Sign of the Resurrection, that Giordano Levi be resurrected here on earth with a complete healing. Amen.

Gnomen 14 -   Prayer is likewise a Great Scissors of decrees. People are found in errors which accumulate in time. Errors in choice lead to long accumulated ‘sins’ from which decrees of punishment and cleansing issue from the Higher Tribunal. The decrees may come in the form of sicknesses or even of death or in whatever form the Tribunal sees fit. It happens most often that these decrees are decreed above but are not yet ‘finalized’ as to when they will descend or a time is allotted in any case to give a person time to repent from his mistaken ways and correct himself and return to God. Prayers may often help to annul such decrees if the prayers are accompanied by good deeds and a true decision to change.

Gnomen 15 -   This category of decrees for which time is given to correct by a change in direction and by repentance and prayer is extremely large and vast. Many are the errors of mankind in general and many are the sin-traps into which people fall. We speak here not of evil-doers whose thoughts are engaged day and night in contriving iniquitous plans, for these will be extirpated by the end of the Fourth Generation, unless, by miracle or for fear, they repent before they have been cut off. We speak of normal people who are basically good but who fall into the errors to which even good people are prone to fall, errors of the tongue, errors of anger, errors in relation to other people, errors of sex, errors of false ideas, and most of all errors concerning money. People fall into bad habits and they live in habitual error. These bad habits lower the person and they weaken the spirit and they render it almost impossible to find any elevation.

Gnomen 16 -    People cannot know what decrees are on them, but one must be afraid of errors and mistakes. One needs guidance in this, reason for which is revealed Sefer Mishnat Haim with the New Law and the New Rite. One must also understand that when the Third and Final Goel is chosen by God Almighty to be the Anointed Judge of the Kingdom of Heaven, this is for the benefit of mankind. In God’s love for the Tzadik chosen, those who recognize God’s choice by recognizing the great merit of the Final Goel, Haim, may more readily come under God’s grace and protection, if they decide to follow the teachings of the Final New Pact of the Final Redemption. It is for this reason that the mentioning of the Final Goel, Haim, is woven into the New Rite, as is the mentioning of the Patriarchs, of Moses and of the Prophet Elijah.

Gnomen 17 -    These enrich the prayer by mentioning true merits of His true servants. Also in all our writings there are many   repetitions of the name and the titles of the Final Goel, Haim, as well as with all the new terms of the Final Redemption. Since the Final Goel, Haim, is very much loved by God, also these repetitions, both in prayer and in studying verbally Sefer Mishnat Haim are loved before Heaven. Each time that we mention the name of the Tzadik Haim with respect, dressed properly and with humility and joy, there is merit in this mentioning. Therefore there arrived a sign in which it was said ‘Woe unto those who mention the name of the Final Goel’.

Gnomen 18 This is because, when we speak of mentioning names in regard to prayer, we generally mean the mentioning of God’s Holy Names. It is strictly forbidden to think of the mentioning of the name of the Final Goel as if it were, God forbid, a Divine Mentioning. It is strictly prohibited to pray to the Goel Haim or to use his name for purposes of healing or for whatever, except for the prayers authorized by the Final New Pact where the mentioning is in the just equilibrium desired. Woe unto the person who makes unauthorized mentioning of the name of the Final Goel. The Teacher of Life, Haim, is the awaited for Final Goel. He is not to be prayed to. His teachings are to be followed by those who wish to take merit. He teaches us to pray only to God Almighty, the only One Living Creator of the universe, Blessed is He and Blessed is His name forever.

Gnomen 19 - People need prayers that are sanctioned from Above, as those of the New Rite, to help them annul decrees upon them and to help them become awakened in their spirit to know their own errors and to correct them. For this is the great purpose of mankind in its climb towards the Final Redemption, to know its errors and to correct them. This is what is desired before God. This is the purpose of the teachings of the Final Goel, Haim, in all that is written in Sefer Mishnat Haim. The Fourth Generation is the Generation of the Great Correction. Every person needs prayer all along the road of one’s correction.

Gnomen 20 Prayer, however, is not only correction but also praise to God for the goodness that He bestows on us. Prayer is also the awakening of the spirit of joy in being alive before God. Prayer awakens the Virtue in the heart of the love of prayer. Prayer is the moment of contact, the concentrated, living moment of God’s presence. Prayer stimulates the heart to desire the virtues of the heart, for, through prayer, one feels that his or her heart is deeper than that which is revealed. If you feel nothing then you know not what there is to feel, but if you feel something and you recognize its positiveness and its truth, then you will perceive that it goes deeper, it does not stop on one perception.

Gnomen 21 -   The heart is not a one floor plain. It has great depth and its sentiments reach up to the higher resources of the soul. Deeper and higher sentiments are rooted in the soul and, through prayer and reflection, these may become revealed in the faculties of the heart’s virtues. As diamonds and precious stones, they may be revealed from beneath the encrustations that cover them. For this reason, in tradition, praying is also called ‘avodat ha-lev’ (work of the heart). Prayer also means working with oneself to reveal the inner sentiments of the heart. This requires work.

Gnomen 22 -   It also requires a place and fixed times such as the 3 daily prayers of the synagogue. One may, of course, also pray at home or in any place which is clean and where there is no idolatry. If a person prays at home, it is good to establish a fixed place for it, preferably close to a wall because concentration is better if the space is closed before him. If possible the place should not be a bed-room. One may place a mat exclusively for prayer. If a person desires to be effective in working on prayer at home, it is good to fix times for it. This sanctifies the time, the place, the prayer and the good habit.

Gnomen 23 -    The traditional prayer of the synagogue is basically a four-stage prayer, in correspondence to the revelation of God to Elijah, the Prophet, at Mount Sinai. There the Prophet at first witnessed ‘a strong wind’ then a ‘a noisy wind’ then ‘fire’ and finally a ‘very fine voice’. The ‘Amidah or Shmoneh Esrei or the Silent Prayer corresponds with a ‘very fine voice’. The New Rite of the Final Redemption is based on the Seven Prophetic Circles received within the context of the Completed Signs. Each Prophetic Circle carries with it one of 7 names of God known from Scripture (there are at least 10 names in the Torah and Prophets). (1) EL SHADDAI (2) ADONAI ELOHEINU (3) EL ‘ELYON (4) EL HHAI (5) ADONAI EL ‘OLAM (6) ADONAI TZEVAOT (7) EHEYE ASHER EHEYE.

Gnomen 24 -    All the names of God refer to the One Living Creator of the universe. In this there is absolutely no difference. The question is that the name of God is revealed according to the needs of mankind. As it is known in tradition that at first God revealed Himself to His creation in the name of ELOHIM. Then afterwards, with the creation of Adam, He revealed Himself in the name of ADONAI (Tettragrammaton). This latter name implies God’s mercy on mankind. Before Adam there was no need for such mercy. All creation stood on its command. There was no deviation from God’s command. With the creation of Adam and Eve and with the gift of free choice and the possibility of sin, God revealed Himself in the name of His mercy, ADONAI.

Gnomen 25 -   One cannot but intimate a few basic ideas concerning the 7 names of God in correspondence to the 7 Prophetic Circles. God revealed Himself to the Patriarchs in the name of EL SHADDAI. The Tzadik Haim explained that the Patriarchs are considered ‘temimim’ which we most often translate ‘the simple faith of the heart’. They were ‘simple’ in their faith to EL SHADDAI, waiting with a full heart for His signs, His visions, His messages. Moses, magister noster, unlike the Patriarchs, desired to understand the ways of God, the ways of His mercy and the ways of His justice, and to him was revealed the Tettragrammaton.

Gnomen 26    - The name ADONAI (Tettr.) ELOHEINU refers, at first, to the God who revealed Himself to Israel. He is the Lord, our God, who allowed Himself to be called the God of Israel. Through Israel, the world comes to know of the true revelation and the true faith and of the true redemption. Through Israel, the God of Israel becomes the ‘Lord, our God’ for all those who recognize God’s choice of Israel and who adhere to the true faith. In the Final Redemption, all may call to the Lord, our God.

Gnomen 27‘EL ELYON', ‘God on high’ , is the name used by Malchitzedek in describing himself as ‘ Priest to God on high’. This name, therefore, lends itself to the Universal Priesthood and, as explained in the Signs, it has messianic implications concerning the Universal Signs in the Signs of Isaac, our father. He is God on high, above all mankind together, who hears the prayer of every mouth that calls to Him with sincerity.

Gnomen 28 ' EL HHAI '-   the Living God - I believe the closest to this name in the Torah is in the Song (Deuteronomy) ‘ For I have lifted onto the heavens My hand, saying ‘Alive am I forever’. And the Prophet Elijah, of blessed mentioning, said (Kings1, 17,1) ‘Alive is the God of Israel before Whom I stand’. We have taken the name from the expression EL HHAI (the Living God) (check Prophets) : this name implies immediacy, addressing God in the present moment.

Gnomen 29 -    The name ADONAI (Tettr.) EL ‘OLAM is the name by which Abraham, our father, called the Altar which he established in Beersheva (Gen.21, 33) ‘and he planted an ‘eshel’ in Beersheva and he called there in the name of God, the Eternal God’. The name may be translated ‘the Lord, God of the world’ or ‘the Lord, the Eternal God’. It has in it the establishing of God’s Reign in the world and thus establishing in the world that which has eternal values. 

The name    ADONAI (Tettr.) TZEVAOT, the God of Hosts. This name refers to God in His manifestations in the multiplicity of His creations, the hosts of the angels of which there are millions upon millions, the hosts of the stars of which there billions. He alone is the God of all the hosts that He created.

Gnomen 30 -   EHEYE ASHER EHEYE is the name of the Redeemer of Israel and the Redeemer of mankind through the redemption of Israel. This name was revealed to Moses, magister noster, when he asked the Holy One, Blessed is He, how he should answer the children of Israel when they would ask Who was sending him. The Lord answered Moses, ‘Tell them that EHEYE ASHER EHEYE (lit. I will be that which I will be) sends you’. We find, however, that when Moses came onto the children of Israel, he answered only ‘EHEYE sends me’. The reason was that the name in full indicates ‘I will be their Redeemer from this exile as I will be their Redeemer from the exiles that will be after this’. Moses said to God, ‘It is enough for them to know that they will be redeemed from this exile but it would be too much now to speak to them of other exiles.

Indeed the 3 parts of this name represent the 3 exiles and the 3 redemptions, as explained throughout Sefer Mishnat Haim. The 3 names together represent the completeness of the Final Redemption and for this reason, with the coming of the Final Goel and the entire revelation of the Final Redemption, we have permission to use this name in our prayers of the New Rite.



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