TABLET 20 - 30 PASSES

Gnomen 1       How wise it is to keep your tongue locked up in 90 percent of the occasions in which the desire to speak arises from the heart. Some are afraid that their tongue-muscles will become lax if they do not flex it constantly in forming spoken words. These may develop strong tongues but they will never be wise. The Lord, our God, has placed many layers of protection around the vulnerable tongue and yet the easiness with which it passes teeth and lips is discernible even in early childhood. The only remedy is wisdom and wisdom knows the art of holding back the tongue.

Gnomen 2            In most it is the heart that speaks, not the process of articulated wisdom from mentally verbalized knowledge. We ain’t sages, ye know, but donkeys; there’s the world to think about. But wisdom is light. Why must we be quiet? Is light not to be spoken about but only seen? What is proverbial wisdom? What is the wisdom of the Sages? Where is wisdom found and how might one know what is wise? For sure wisdom is light but wisdom is also very heavy. Hee-haw.

Gnomen 3        Can there exist a wise fool? Is foolishness truly the opposite of wisdom? Does every science have its wisdom? Is every craftsman wise in his craft? Can wisdom from God be given to a donkey who feels not the heat in the month of Tamuz? Are we not all wise in our own eyes but fools to higher truth? Can I not answer these questions until wisdom has made me its friend? Can I know much without being wise or can I be wise without knowing much? How shall my wisdom begin if a serious bearing has not weighed heavily on my tongue? To you I ask these questions. As for me, I’m still waiting for wisdom to come.

Gnomen 4       Have I been silent or have I brayed too noisily? I suppose it depends on the whether you are looking at the hands of Esau or listening to the voice of Jacob. I saw Peretz break out of the stones of the wall of Tamar’s womb and I spit out correction fires against the deified children of the Baptist born afresh from the rocks. Shall I not speak or must I be silent? Shall I hold back the alif or the tav from your desirous spirit?

Gnomen 5     As I close the ranks on these first Tablets I stand in this Tablet 20. Tablet 15 on derech eretz and Tablet 20 on the wisdom of silence were left over from the fragments of the first Tablets. I have come through 15 but might I then be wise enough for 20? And yet I have seen 15 years of messianic wisdom pass my Donkey Sign. I’m only a Donkey but I’ve seen a few things. I speak now in changing silence just before the great burning coal of the Large New Tablets of Big Fish Leviathan come in. O Tamar, I have seen you in myself and myself in you as I soned you and you mothered me as I loved you and you kissed me and told me the secret of Malchitzedek. Not of buba-maises I tell you. I broke out of her womb in the wisdom of a higher knowledge which is not mine.

Gnomen 6             See that I tell you no fairy Tails because just Tamar’s silence was her wisdom until it became her wisdom to speak. But Judah’s silence did not keep the Torah back from speaking until Judah’s wisdom admitted its error after seeing that Tamar’s global intelligence was more just than his. Israel’s fate is such but can you get wise without giving away your Signs until they return? And yet for the Donkey that I am, I am not come only to save the Lost Sheep of the house of Israel. For I too am a global Donkey of Tamar’s liking and even Canaanites may become descendants of Malchitzedek.

Gnomen 7     I have seen the terrible wisdom of the hidden messianic plight of the Ram. Do not cast me off, therefore, into history’s gyrations of silent metamorphosis just because I had to speak. Be silent rather in your own thought gyrations until you have yourself betaken of messianic battles. Could you have broken down the barriers of the messianic veil had I not been vociferous in revealing my Donkey tendencies? How will you come unto the silence of wisdom if you do not Donkey up with me at first? Only through me will you not get your Signs crossed and crusaders will be afraid to cut your veins. I should be silent but I can’t get wisdom down until you have felt the hairy, perfumed garments of Esau’s hands.

Gnomen 8                It is a chain of many links from creation until the Third. I am dressed in the triple so as to meditate for you since it is difficult to gather in the messianic history of the people of Israel when the Donkey Sign of Mashiah ben David has already landed in Beersheva. And yet I have no wisdom to convince you that 15 years of pure messianic Sign-knowledge have passed through my veins. I am the lucky pawn of a higher wisdom, I have nothing of my own. I am ridden on by the Final Goel, Haim, so that you may see the beauty of the precious feet that carry the Wonderful News to the world. Do it yourself and you will see how beautiful your feet become.

Gnomen 9         You wonder why I am speaking so much here in the Tablet of Silence? It’s not so easy to speak about it for, so to speak, I am only now at the end of the Messianic line. Remember well that my purpose has not only been to establish the Messianic Signs, but also to break down all the contorted messianic concepts of past history. Don’t get me wrong, I can still hold on to my Donkey titles if I need them or dress as a Lion or swim in Leviathan’s faith or put my pen into Meshulamics when the occasion arises. But it is time that I stay quiet now because the Pact has come down to earth and it's the turn of the Tail of the Donkey to touch the ground. Therefore has my navel arisen to my tongue so that I might stand up to the force of the New Large Tablets of Big Fish, Leviathan.

Gnomen 10      So my feet will be less pretty but at least I can taste some silence, hoping for wisdom to fill some humble part. I have only until Saturday night (it’s Friday morning, May 29, 1998) when the New Shavuot comes in. Then must I become a burning coal in order to explain the great fire of the Final New Pact in the Tables of the New Law. The beginning of wisdom is the fear of God. That’s why my navel has arisen to my tongue. It is thus not strange that 15 years of Donkey Signs now look me in the face and I see something of the messianic wisdom that has passed me through. I want to communicate it with you but the silence of wisdom holds me back from overconfidence, so I dress myself in Esther’s letters and I let her do the rest.

Gnomen 11 -   I have seen the hidden wisdom of the raison d’etre of the Essene School of Esther. It is a bitter wisdom of those pre-destruction times when only a hidden School could keep respect. It was a time when only sinning for a proper cause could be interpreted as holy jealousy for the sake of merit in Israel. You need much wisdom to see this with the Temple still standing. For that which was in silence spoke the truth and that which was revealed to all falsified the same because of the corruption that lay underneath.

Gnomen 12           How did such a coherent messianic order get into the School,  if not for the sin of speaking that which had to be guarded in the wisdom of silence? But once it was out, it came in and when it came in, it was guarded, until that New Order had come to the end of its Messianic line and its necessary sin-born Sign returned to reveal itself outside. It took a heap of messianic wisdom to know where the fault lay and how to sin in order to get the keys of guilt outside. And once your horns get caught in the thicket, you are bound to be slaughtered on an altar of history, for then have you broken the secret of the silence of the Kingdom of Heaven.

Gnomen 13       This time I revealed it but on the authority of the Teacher of Life, Haim. And when the guilt returned upon my head, Beniamino was taken in the Donkey’s place. Can we be silent in the wisdom of this tragedy sent for the benefit of mankind? Had I asked to live through it so as to know the wisdom of the silent Beniamino? I am not crying but not yet laughing for the plight of the Final Ram of Isaac’s Signs. Should I then speak to you of messianic wisdom? And if not for Balaam’s she-ass, might I speak at all?

Gnomen 14               See how the letters are hidden while yet they spell out wisdom. Am I the alif of it or the tav of it or am I the mem in the middle? I am in the phase of recuperating what I have lost. All have erred with the alif and all have been mistaken with the tav, so I must cling to my middle mem which has now arisen to my tongue. For the messianic wisdom seen would only make me fall again had I not girded my loins and envisioned the gradual ascent to the silent wisdom that has now encompassed the earth within a hidden cloud. I am Star-bound on a ray of White-Marble effulgence so as to keep the mem of fullness of the golden middle.

Gnomen 15              Is it not wise for me to stand amidst 7 Prophetic Circles? They encompass me and even reside within me with every intention. And yet I must battle with a thousand serpents every hour in order to obtain this wisdom and stay in my place. I am, however, hopeful, because the Tzadik did teach me to battle a thousand serpents every hour and I am returning to remember the lessons for the new time ahead. Where then has my wisdom been for all these past years? Why has it been silenced until now? And yet I had to delve into the messianic wisdom while the Prophetic Circles would keep me above not allowing my Donkey to get into action. So it has waited for the Tail to touch earth so that I be purified of messianic dreams.

Gnomen 16                      I have seen the boundaries of the suffocating Initial Signs. So have I seen their changing form when they were taken outside to breathe. The dilemma of the Teacher of Justice was to find the end while the time gave only the middle. Woe onto the middle when it is taken to be the end. I too would have died from the pains of history had not the messianic resolutions returned to assuage my soul. I step into the Prophetic Circles to see where the world has been and where it is going and I take you on Sign-trips to show you around the silent pains of messianic silence. And yet it is wisdom to cry for mankind’s loss of direct thought.

Gnomen 17     The great solace is that all messianic wisdom is needed only for the historical bonds of the prophetic tradition. Therefore it cannot be kept in silence or else it would not bind the stars to earth. That which you are seeking is redemptional wisdom which you will find when you have silenced the Donkey’s yearnings with the true understanding of your heart. Then do I cry for joy when you have opted for the rider and I can sing with you together with my Tail uplifted. We are small children in the hands of God and He has allowed us to hunt the tigers down. But the one whom you are seeking was chosen from then, just before the great Sabbath came in.

Gnomen 18                    For the messianic wisdom that you will find is Donkeyish in every way, as the prayer of Eliezer, the servant of Abraham. But the redemption reality of the Final Goel will bring you directly to the Star of Abraham. You may well take delight in Malchitzedek’s bread and wine but to Abraham was given the Book of the Stars under which stands a multitude of nations. The Donkey is a big excuse to get your wisdom working under stress so that you may appreciate the redemptional pleasures when the time will be ripe for the New Garden that you are seeking in your soul’s desire.

Gnomen 19            I have seen true wisdom walking behind the Tzadik, Haim, for 13 years. Perhaps a thousandth of it fell upon me as well. I heard the silence behind the words of the Tzadik for 11 years and I ate the silence of the Teacher Haim in his last 2 years. I was commanded in the silence of most of what I studied with him in all those years. There is no true wisdom without silence as there is no true hidden wisdom without the commandment of silence.

Gnomen 20         The first silence is to castrate the tongue’s freedom. You must teach him that free choice appears foremost in the tongue. More than the freedom of any other movement, the body can stand in its place while the tongue can chatter on. And since it is so, it is with the utter most exercise of free choice that one may choose to keep his tongue in check. For this reason one whose tongue is used to moving with great rapidity will find it quite difficult to cut the flow.

Gnomen 21                You may say that the difficulty comes from habit and this is true but once the habit is there it requires an immense effort of free choice to stop it in its path. What I mean is that if not for the intense and express purpose of serving EL SHADDAI more correctly, you will not succeed. It is extremely hard to stop a speedy tongue because , generally, the speedy tongue is the heart’s escape-pipe. One whose tongue has become an escape tube for letting out the steam of pent up emotions has no time to call the brain into an action of judgment.

Gnomen 22        Conversation is an art of wisdom and talking is a great pleasure but habitual speech without reflecting before speaking is Satan’s bread. We are, however, not in the world to feed that great tempter nor is there an end to his appetite. You must take your mouth into your hands and place your tongue inside your head and speak to yourself before you speak to others. Only in this way can you learn to be judicious.

Gnomen 23              To be judicious requires a tremendous amount of tongue curbing. The judge stands in the middle between 2 plates of the balance, the pros and cons. He listens to the pros, listens to the cons, he weighs the evidence with the parameters that he knows, he thinks it over at least 3 times, he decides and before he allows the sentence to be pronounced, he thinks over his decision 3 times again. In truth, as we must all try to be judicious, we all must become judges in ourselves. Otherwise we are bait to a thousand hooks of foolishness.

Gnomen 24             Silence is thus wisdom because you cannot come to wisdom without learning to be judicious and to be judicious you must learn to keep your silence. Once you have learned these qualities, however, with years of practice until you possess your tongue and it is fully under your control, then you can speak as much as you like. For then your speech will be judicious, having the necessary silence behind it. This must be understood because the just equilibrium is certainly not in being silent all day long.

Gnomen 25            Good conversation is the icing of life’s cake. It is the outer exquisiteness of the good spirit in mankind. It is the binding factor of all human relations. It is good to speak and to converse with others. Speech is the great faculty of personal revelation to others. In speech you reveal to others what you are about. Therefore speaking is wonderful but at the same time it is the most dangerous faculty of all. For you are revealing what you truly are when you speak to others.

Gnomen 26                Know then what you are revealing of yourself before you reveal it. For the condition of such a revelation is that you cannot pull the word back into your mouth once it has come out. Do not think that you reveal yourself only when you speak about yourself. No, it is not so. Everything you say is a revelation of what you are, no matter the subject of which you speak. Those who are highly instructed in this question will know the essence of a person from 10 words that he or she speaks. Speech is free but its cost is very high.

Gnomen 27             Moses, our teacher, all his life, never spoke extra words. He spoke all his life but he never went beyond the boundaries to proffer more words than necessary. How do I know it? I know it by the fact that Moses lived the completeness of his days and years until 120 in perfect health. Extra words that could have been avoided or that should have been avoided diminish the allotted number of words given to each person at his birth. Moses, magister noster, used only the number of words given him to complete the full span of his life.

Gnomen 28                    The Sign to this is that Moses was ‘kvad peh’ - ‘heavy of mouth’. Note the expression. He was not that he stuttered, as some have translated. The story is known of how his tongue was somewhat scorched by a burning coal when he was yet a small child in Pharaoh’s court. All his life, as known in the Torah, he was ‘heavy of mouth’. It was a tiring action for him to speak although he was perfectly able to speak and to speak with complete precision in pronunciation. His speech was not impaired so that he had to repeat himself to be understood. It was, nevertheless, a heavy action for him to open his mouth and speak because of that burn that his tongue had received.

Gnomen 29                    We must study this fact as a Sign-allusion. Why did Moses, the great Legislator chosen by God Almighty to reveal the Holy Torah, have this slightly defective quality in his speech. For sure, no fact of Moses life was outside of the directness of God’s Providence upon him. Perhaps this alludes to the heaviness of the tongue which must be formed in each person, if one desires to live a just existence before God in the truth of His laws. For so it is in learning to be judicious that one’s tongue must become heavy in his mouth.

Gnomen 30                       Speak then, but let your mouth be heavy, converse with all but let your tongue be judicious. Do not let your silver outweigh your gold but let your gold outweigh your silver. Let your tongue not be a servant to the heart’s non-judicious feelings, but let your tongue be a servant to the will of the judge within you. Then will you find the true middle way and the correct equilibrium. You will speak but be silent at the same time. And in the wisdom of your silence you will be sure of what you say. Then will your inner chambers be opened to a higher spirit and your words will be as lights from heaven above and you will become a source of pleasure before Heaven and before others. Blessed is the person who passes his or her life as the guardian of the tongue and the speaker of wisdom. Great is his portion for he will be called a faithful friend of God both in this world and the next, in the Kingdom of Heaven. Amen.

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This is the last of the 30 Tablets to be formulated, just as the new Sign of 120 days of the formulation of the New Law comes in. The 30 Tablets were in the Sign of the Fragments of the Broken Tablets as the pieces return to reformulate the main concepts of the New Law. The present Sign of Shavuot, 5758, is in the Sign of the New Large Tablets of Big Fish Leviathan in which, God willing, the Tables of the Laws and of the New House of Prayer of the TAFR, of the New Rite and New Priesthood and the New Protection and many other topics, must be formulated. They must be designed to be of easy and pleasant reading and of easy access when one is searching for a subject. Great is our fortune that the Final Goel and Teacher of Life, Haim, is revealing to us the New Law of the Third and Final Redemption, for this, the Fourth Generation, and for all the generations to follow.