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

          TABLET 19

          contents - a few general ideas about where the taste is            coming from, a psalm from gn. 15 to 25 - only 25 gnom.

                           TAAM - TASTE

Gnomen 1              What is life without taste? It is not living but existing, existing in the minimum way. But the dew drops of truth have descended in this great testimony and each dew drop is replete with delicious taste. Not a fleeting taste but a taste that is a watering and fertilizing of the earth of the heart from which sprout up virtues seeking the taste of every good quality. O my dear wife, how pretty you are tonight. You’re touch is love and your love is the taste of my soul. You are my obsession tonight for my soul is searching inwardly while from about me I embrace you and kiss you and slowly learn the taste that describes your essence. I love you and your love is my taste.

Gnomen 2                 The foundation of the Completed Letters is the commandment of the Oral Law. The Letters and Words of the Holy Torah are completed in the oral tradition of the Sages of Israel. The entire Talmud is all taste and reason, reason and taste. In Hebrew the word is TAAM which means both reason and taste. Also the Masoretic markings indicating the type of cantilation to be adopted for reading are called TAAMIM, musical ‘tastes’ based on the meanings or reasonable interpretations of the expressions of each sentence. Thus reason and taste are directly related to each other. For taste is not only that of the palate but of all that which is reasonable to the mind and pleasantly understandable to the heart.

Gnomen 3           The Sign of the Stars in which appears the Book of the Stars of Abraham, our father, and the names of all the nations, represents the ‘Sanctification’ of ‘Taste’ for the world. New Tastes have been ‘sanctified’ for the world by way of the Sign of the Stars. ‘Sanctified’ ,here, means that these marvelous new tastes which derive from the Sign of the Stars are now given over to mankind and are sanctified by way of the Final New Pact for the enjoyment and delicious tasting portions. One could never eat of the Stars in the spirit of the New Sanctity as one can now.

Gnomen 3             I can now eat Bread from the Book of Abraham and lick up a 4000 year cycle and behold the Star of Isaac with yearning laughter. I can now look at the Star of the Redemption and marvel at the Splendor of Israel. I can now contemplate the Fourth Displaced Star and taste the times of this Fourth Generation. Eat with me, o Donkeys of Good Tidings, for every piece of the Redemptional Bread has its own taste which descends from the Stars of the Final Redemption. Taste is from the stars, my dear friends, and the Sign of the Stars teaches one’s taste buds how to sanctify their savor in the astounding Design of the Final Redemption.

Gnomen 4                If my discourse sometimes seems displaced, that is because the Donkey is bound up to the Fourth Displaced Star of the Big Dipper together with 7 She-Donkey Tails while my Double Tail has entered the Rose to seek out the virtues loved by EL SHADDAI. O Lord, I can now lick out the tastes of the Star of Malchitzedek and the tastes of the Star of Christ and the tastes of the Star of the Universal Signs of Yosef. Open these Messages for all the nations, o Lord, our God, so that all may taste of Your truth and of Your Wisdom.

Gnomen 5         Slow contemplation is the gold of the New Pure Language promised by the Lord, our God, as it states ‘In those days I shall turn over a Clear Language to the nations’. For as the words of every language have their tastes, most certainly the words of the New Language of the Final Redemption, promised by the Giver of all tastes, have New Marvelous Tastes unknown previously. And as food must be consumed slowly in order to taste it properly, so is it with the Bread of the Final Redemption. The more slowly you eat it, with the slow waters of contemplation, the greater and more lasting the taste will be. As someone who takes possession of ingots of gold, so will the slowness of your thoughts bring you to know the immense, indestructible and incommensurate wealth of the Pure and Purified New Language of the Final Redemption.

Gnomen 6               It is a great goodness of the Lord, our God, that He gives understanding to the just ones who live in their faith. Who are we and what are we to understand a thread of the Divine Design in History? And who are we to eat a piece of bread that sustains the strength of the physical heart? Who are we to know of God’s choice of the Patriarchs? Who are we to be called the children of Abraham? Who are we to know of the ten Plagues in Egypt and of the Revelation at Sinai? Who are we to know of the last prophecy in Malachi and the promise of reconciliation to the Prophet Elijah, of blessed mentioning? Who are we to know that there are two worlds and that the Final Sign of the Resurrection of the Teacher of Life, Haim, has begun to bind them together?

Gnomen 7     But the Lord, our God gives understanding to those who love the taste of truth and justice. EL SHADDAI makes Bread for them so that it be partaken of, becoming part of one’s blood. The Fourth Generation is excellent for gaining the Equilibrium of slow-flowing understanding. This because its moves so quickly that one must walk extra slow to stay at a normal pace. The true reason, however, is that the doubleness of the Fourth Generation is the great source of contemplation throughout. Are we of those given to eternal life or are we of those, God forbid, rejected by the Creator of the universe? The hand of the Lord will be seen as it stirs up mankind’s comprehension to the Design of the Final Redemption.

Gnomen 8             For taste is known by contrast as comprehension is known by divided categories. The Lord, our God, is constant in His salvation to those who follow Him. He has always been but the past 2000 years were in the Sign of exile for all humanity together with Israel. In the time of exile, God’s Providence is greatly hidden. There is not merit enough in the world for open manifestation. The manifestation of His sanctity is closed hidden within the chambers of the 36 Higher Hidden Tzadikim, the Children of the Ascent, in every generation. The New Time opens with it the time of God’s manifest Providence. We have been witness to it many thousands of times in these past 14 years of the Completed Signs. We have seen His mercy upon us, in merit of the Final Goel, Haim.

Gnomen 9            We are even beginning to feel the tastes of life upon us. Slowly but surely, they are coming, for we look for and search for taste in all our endeavors. We know that the Teacher of Life, Haim, was a great master of taste and that, in his love for mankind, he desires that all be able to partake in the true and delicious tastes of life now made edible through the Completed Signs of the Third and Final Redemption. We are tasting and eating of a closeness of His Providence which has never before been witnessed by donkeys of the field. Who are we to feel His hand upon us and to taste of His love for the simple heart of those who are justified by EL SHADDAI in their faith?

Gnomen 10              Who are we to be corrected in dreams and given to taste of our defects and errors and sins? For God’s mercy does not extend beyond the final justification of one’s merits or of the contrary. His mercy extends the time for repentance and for correction. Then one’s deeds must be justified in one’s faith and in the end all measures go away except for ‘measure for measure’. What you have done you will have and what you have not done you will not have. What you have taken of that which is not yours, you will have to pay back but that which you have given with a heart of love is recompensed with the virtues loved by God.

Gnomen 11                  And those who taste twice of the Triple Meditation of 120 Days will be redeemed twice over. You must, however, go slowly and climb on every step of 30 Passes in search of taste. I mention it here because for Taste you need slowness and for slowness you need ‘hitbonnenut’ - ‘deep reflection’. In the development of the Signs, especially through the studies received for the Book of the Five Tablets of the Pact, there has evolved the Triple Meditation. Specifically it refers timewise to the historical period of the Three ascents of Moses, magister noster, upon Mount Sinai, from Shavuot to Kippur, 120 days divided in 40, 40 and 40. More generally it refers to a basic format or structure for the visualization of all Sefer Mishnat Haim, while again specifically it is bound to the Sign of 30 Passes and the basic structure for the formulation of the New Law of the Final Redemption.

Gnomen 12              The Sign of 30 Passes represents the manner and the measure of stepping from one matter to another. The number of Passes are limited so as to facilitate reading them. All is for the pleasure of tasting the fruits of the Garden. Garden is Gan in Hebrew, in gematria 53. The 30 Passes together with the 6 Great Signs of the Third and Final Redemption and the Ten Virtues of the White Marble Steps of the Kingdom of Heaven and the 7 Prophetic Circles are thus 53. These are the elements which complete the Garden of Sefer Mishnat Haim. No tree nor root is missing from the Design of the Final Redemption within the confines of these 4 large categories. The Triple Meditation is a system to help contemplate all elements of the Garden.

* (I have been using Gnomen, however, not ‘steps’ or ‘passes’ because I see in this formulation of the 30 Tablets of 30 Passes that there is no exact logical progression, to say ‘this is the first step, this is the second step’ etc. The progression, instead, is the Gnomen-style used extensively in SMH. Indeed, the Greek term Gnomen indicates ‘statements of wisdom or legal sentences or proverbial affirmations’ and thus adapts itself very well to the multi-purpose Gnomen used for Sefer Mishnat Haim. I did not know the term Gnomen before Adam Kamkhaji received it in a dream with the indication that it was the term by which to paragraph the Book of Esther.)

Gnomen 13             Therefore even the name of the Triple Meditation is quite tasty: The Heart of the Prophet, the Heart of the Rose and the Heart of Big Fish Leviathan. If this name is not tasty enough for you, you should add salt and pepper and hot spices to whatever you eat every day for at least two months, until you find the name of Triple Meditation so tasty that you desire its flavor every time you think about it. Ethiopian Zigenig is quite good for this cure. Yemenite Zehug is excellent against lethargy of the taste buds. Be careful, however, of Mexican spices because they tend to bring on sleepiness and the love for siestas which is counterproductive to the Triple Meditation.

Gnomen 14                I myself, of course, do not know how much we will actually be able to get down to the Triple Meditation in this Fourth Generation but I must prepare the way for the subsequent generations of the Final Redemption who shall be in the slowness of a peaceful world by that time. As they will look back to understand the truly amazing development and progression of SMH, so too will they reread its texts * for the sake of incrementing their personal meditation within the framework of the Heart of the Prophet, the Heart of the Rose and the Heart of Big Fish Leviathan.

* I say this with a grain of caution, however, thinking about the many texts yet to be formulated for SMH. The fact is, nevertheless, that, Thank God, by following the signs and the commands of the Teacher Haim, SMH now exists. It has descended and is descending. The very names of its texts and how they arrived or were deduced from signs is illuminating. So too the place of each text in the general scheme of SMH etc. etc


Gnomen 15                   I sing a psalm of tastes of the Garden. EHEYE ASHER EHEYE, great is Your everlasting name of the Redemption. You have freed us from the gods of Egypt, from the plague of Aspects, from the labyrinth of divine intertwining. You have secured our heart in the revelation of the faith that You love. With immense love You have justified us as just ones who live in their faith. You have unfolded upon us the Sign of the Stars for perceiving the depths of Your creation. You have ignited in us the faith which goes forever inward while it extends to the four corners of the earth.

Gnomen 16           Great is Your glory, o Lord of Hosts and marvelous is the bounty that You have multiplied upon us. You have announced Your jealousy for the fourth generation and You have sent Your chosen servant to guide a thousand generations. You have sustained us in Your blessing and You have endowed us with the virtue of seeking Your everlasting blessing of life. You have taught us the purity of heart in serving only You and You have planted this truth inside us. You have given the hidden blessing of elevation in Your love for Abraham, Isaac and Jacob.

Gnomen 17        O Lord, the Eternal God, You have shown us the Altars in which You take pleasure and You have anointed us in the new spirit of Priesthood, in merit of Your servant Aaron. In Your name we have sworn to guard our tongue, never let our tongue divide us from our oath. With patience You breathe into us new life and You seek out in us the hidden virtues of our heart. You illumine us in the purity of a clean tongue and You keep us far from all useless oaths. The New Light of History have You shone upon us and the structure of Your Temple at Jerusalem have You revealed. You have turned our aspirations into virtues so that we may do Your will with total gladness.

Gnomen 18     We stand before You, o Living God Almighty, in the mercy of Your words we stand on our moment. We seek out Your Sabbath as a day of peace and we guard Your precepts from profanation. With a humble heart we lift up a prayer to You and we hear that You are listening. We reside in the Sabbath of the just man who lives in his faith and You teach us the proportions to which each soul may find its pleasure. You have sent us the Donkey upon whom Your servant rides to make Your choice known in braying fervor to the extremities of the earth. You awaken us with a heart of inner prayer which never ceases praise and beseeching and You lift up our voice unto Your Throne of Glory as the mercy of a father upon his only daughter.

Gnomen 19           You are God on high, Possessor of the heavens and the earth and we are Your servants in the heredity of Abraham and in the blessing of Malchitzedek. You have lengthened our days for respect and honor to our parents and You have taught us the loving ways of just behavior. You search into our desire for Your Presence and You wait for the truth of our heart to know Your Closeness. You have hearkened unto the praises of singing angels for the just one who washes his mother’s feet in joyous love for Your Name’s sake and for the just one who sits not in his father’s place and lowers his head before him in the fear of Your Glory. You have enriched us with the terrible fear of the Fourth Generation and You have dazzled our bearing in the solidity of Your great new construction. You have touched our fingers and toes in the light of derech eretz and You have refined our sensibilities in the pupil of our eyes.

Gnomen 20                 You are the Lord, our God, and Your commandments are our treasures; Your closeness is our recompense for accomplishing Your will. We are shortened in Cain’s rebellion and lengthened in Abel’s correction, destroyed in Pharoah’s untempered arrogance and reborn in Moses’ humility. For You have foreseen our battered dilemma in the light of Your Correction; You have destroyed us for historical moments to requicken us in everlasting attainment. You have revealed our defects in dreams of loving-kindness and, as a just one who corrects himself constantly, we have seen the coming of our spirit corrected. You have given us our rebirth in the Teacher’s resurrection and You have quenched our thirsty soul in the New Garden of the Kingdom of Heaven. You have turned us about in turmoil and pleasure a thousand times a day so that we may stand before Your Throne of Glory, knowing our state of lowness and loving the crown of correction upon our head.

Gnomen 21        EL SHADDAI, God of Abraham, God of Isaac and God of Jacob, You are the stronghold of our existence and our fortress of time, past, present and future. You have separated from us the adulterer’s vision and cleansed us of the Serpent’s poison that had stained our seed and blood. You have sanctified our eyes with pure-hearted seeing and You have nurtured our members in holy separation. You have delivered to us new modesty and covered us with new garments of moral rectitude. You have bestowed upon us new sanctity and You have sent the wings to carry Your New Congregation of Abraham, Isaac and Jacob.

Gnomen 22        You have instilled in our heart the love of honesty and kept our hands from strange temptation. You have renewed our spirit in the new stream of life which flows in the blessed promise. We shall not steal the time of others but will respect the minutes of every life. In You EL SHADDAI we seek renewal to turn our inner cravings into the bread of salvation.

Gnomen 23            You have sealed our mouth from distorting truth as You teach us the virtues of the hidden rose. You have broken down insipidness and given our inners to taste the flavors of the Garden. As just ones, we swear in Your Name only when forced by circumstance to lift our voice in testimony. Make us live constantly, o Lord of the universe, in the renewal of inner vitality.

Gnomen 24             You have supplanted the desires of our heart with the God of mercy and compassion. You have held back our tongue from useless chatter for receiving wisdom. You have taught us great width within the confines of our portion. Great is the Lord, our God, Creator of the universe, who has kept His wisdom silent until the coming of the great new dawn.

Gnomen 25            If you want to know taste, be ‘yashar’ before your Creator. Yashar is not the easiest of terms to translate. It means ‘straight’ and ‘upright’ and, at the same time, ‘tamim’ - ‘simple of heart, simple (pashut) in your faith’ with the Lord, your God. This is as it states: God made man straight (yashar), but they sought many calculations. That the idea of ‘straightness’ ‘upright in justice’ and a ‘simple purity in your faith’ comes together in the word ‘yashar’ may be understood by the fact that the very term ‘Yisrael’ has the underlying meaning of ‘Yashar El’: Be straight, upright and simple of heart in your faith before God.

Gnomen 26         The word Yisrael thus contains in itself the most important attributes loved by the God of Israel. It is the quality of being ‘yashar’ (yishrut) that brings the person to the ‘state of appreciation of that which one has’. If a person is ‘yashar’, he or she will feel the truth of our being "nulla-tenente", possessing nothing, for everything that we have and whatever falls into our destiny is a gift from God Almighty. ‘Yishrut’ thus leads to the appreciation of all that we have been given and such an appreciation is the true beginning of taste.

Gnomen 27        For taste is at first born in nature so that we may come to know of its existence but taste is maintained and renewed in time by appreciation. As soon as one thinks that he deserves what he has, he has fallen from ‘yishrut’ and fallen from true ‘appreciation’ and he will not merit to true taste. If, on the other hand, he is straight before God and knows that in truth he possesses nothing, even the smallest thing that he has will be a great gift from God in his eyes. Then will he merit to feel the taste of what he has, be it good health or ones wife or husband or ones children or food or feelings or sight or hearing or of the intellect and all that one has and all that one does.


Gnomen 28            For true taste will not be disjoined from ‘purpose’ and purpose will not be exposed without ‘appreciation’ and appreciation will not be found except in a person who is ‘yashar’. The one who is ‘yashar’ is he who will come to appreciation and through appreciation, he will find meaning and purpose in all that he does and he will taste the pleasure of living each aspect of the gift of life from the Almighty Creator of the universe. Then will he find the reasons that satisfy his soul through the tastes that he knows and he will understand why, in Hebrew, ‘taamim’ means ‘tastes’ and ‘taamim’ means ‘reasons’ and ‘taamim’ means ‘musical signs of diversified cantilation’.

Gnomen 29      How then did music come unto its reasons? It savoured its tastes on the ears’ scales of appreciation when they stand straight in their faculty of listening. Therefore one must hold his ears firm when he listens to music with appreciation and the slight movement of the head must be slow and rythmical so as not to disturb the equilibrium of the ears. For in eating, slowness increments the parameter of ones tasting and in music the straightness of the ears increments the parameter of listening with tasty appreciation. Then may one hear the variegated tastes of each musical phrase and even come to understand why the Lord, our God created angels to sing before His Throne of Glory. Hee-haw, hee-haw.

Gnomen 30 - Be then ‘yashar’ and taste what you have and appeciate each taste so that you merit to more. Be ‘yashar’ in your listening, whether to reason or to music; so will you come to know the music of the flowers’ song when they are called unto their season’s awakening and you will be able to discern the songful reasons of a donkey’s bray when he complains with loving stubbornness for the marvellous weights upon him. Stand straight before the Lord, your God, and begin to taste of your own existence. Then will you know the marvel of a messianic donkey and you will be able to search out with inner appreciation God’s marvellous choice of the human race and His love for Israel, the Israel that stands straight before Him. Then will you believe in God’s choice of the Final Goel, the Teacher of Life, Haim, and you will merit to the Tastes of Eternal Life, in this world and in the next;

Amen ken yehi ratzon.