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directed by Adam
Petal 2 - Sefer Ha-Hhok ha-Hhadash - the Law of the
30 PASSES - These are 30 Tablets of 30 Gnomen each
Heart of the Law of the Final Redemption
TABLET 14 -
contents - what
prayer is, the names of God used in the New Rite
TEFILAH - PRAYER
Gnomen 1 - Our Creator, Blessed is He and Blessed is His name forever, has no need for mankinds 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 2 - We 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
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 Israels wandering unity,
seder ha-tfilot, the order of prayers which later, with printing, became the
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 Almightys 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
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 Gods 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 ones thoughts to God as it binds the eyes of Gods Providence to the moment of ones 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 souls 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 Tzadiks 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
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 Gods love for the Tzadik chosen, those who
recognize Gods choice by recognizing the great merit of the Final
Goel, Haim, may more readily come under Gods 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
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 Gods 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 ones 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 Gods
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 hearts 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
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 Gods mercy on mankind. Before Adam there was
no need for such mercy. All creation stood on its command. There was no deviation from Gods 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 Gods 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 Gods Reign in the world and thus establishing
in the world that which has eternal values.
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
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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