TABLET 21 -TABLE OF SIGNSBook of the Signs Man of the Signs Preliminary The Time has Come
This is the Book of the Signs reported by the Man of the Signs ish ha-simanim. In this text the names of the Completed Signs of the Final Redemption are indicated. It is basically a text for becoming familiar with principle Signs deriving from the 6 Great Signs of the FR.
It is now Rosh Hhodesh Va-Adar, 5755. I must, God willing, indicate the exact names, in Hebrew, English, Italian and French, of 120 signs, for the purpose of closing them officially into the Seal of this the last part of the Twelfth Year of the Completed Signs of the Final Redemption. I shall try to accomplish this for Purim or Shushan Purim.
(here in the 17th Year, I am preparing this text for Web-site Beit Sefer Esther. For the sake of space, I give the name of each Sign in English only)
The Man of the Signs corresponds to the First General Sign of the Final Redemption The Time has Come Ba ha-Zman. This was the first of all the Signs, coming 8 days after the demise of the Tzadik, Head of the 36 Hidden Tzadikim, Haim, of Saana, Yemen.
In that dream, the terms of the Final Redemption began their course. The Tzadik, Haim, from a distance, indicates the heavens with his eyes. The Time of the Final Redemption is opened. The Prophetic Tradition of the Prophet Elijah, including that promised New Prophetic Tradition destined to descend at the time of the Final Redemption, begins to descend from the Stars; from the mouth of Peretz is announced with great volume before the heavens ba ha-zman the Time is Come.
Thus ba ha-zman is the first Term or first Sign of the Third and Final Redemption.
One will ask Why Peretz? And when it is known that this ba ha-zman is no less than the opening for the world of the Prophetic Tradition of Elijah, of blessed mention, he will add Who is this Peretz ,then, to open the Final Redemption, a merit reserved for the Prophet Elijah himself?
The answer to this question is the reason for the title of this book The Man of the Signs. Lhomme des Signs Complets cest moi. I didnt yet know the Terms of the Sign when it came, but I knew clearly that I was the Talmid of the Tzadik, Haim, and thus the only one to understand the authority of the Teacher who had sent this dream.
I did not actually come to the Term Man of the Signs until quite a bit later, somewhere in the first six years of the mission, but in that dream I was indeed the Man of the Signs. I was standing in the midst of circles drawn on the ground. Later on it was revealed that these were called the Seven Prophetic Circles. I was standing on a sort of round and separated tar platform, whereas the Teacher was standing at a distance beyond the platform. The announcement that came out of my mouth was with an extremely powerful voice. If not for the fact that the Teacher was separated from the place of the announcement, I would absolutely not have been able to raise my voice in his presence. I was announcing here in the permission of the Tzadik Haim. The announcement was before the stars. It was for the world. I was in the Sign of the Announcer of the Opening of the Final Redemption.
No one else knew the true identity of the Teacher, nor did anyone else imagine the significance of the inhuman sacrifice that the Head of the Hidden Tzadikim had accomplished.
That the opening Sign ba ha-zman represented the opening of the Prophetic Tradition of Elijah, of blessed memory, derives immediately from an analysis of the contents of the dream. The Tzadik had completed his Final Sacrifice. It was announced The Time has Come. What time had come? The Time of the Final Redemption had come in merit of the Hidden Tzadik, Haim. No other explanation was possible. Thus the announcement made represented the beginning of the fulfilment of the promised Behold, I am sending the Prophet Elijah etc. Thus the announcement ba ha-zman is in the authority of the Prophet Elijah, of blessed mentioning because no other authority would satisfy the requisites of opening the redemption.Why then is it Peretz who announces? the purists will ask. Well, to make a long Sign short, we are helped by the Great Eagle (Mishnah Torah - hilchot melachim). He speaks of the period preceding the fulfilment of the messianic prophecies in which a prophet will arise to straighten out the errors and to prepare the hearts for the redemption that is coming. He asserts the possibility, in the name of some of the sages maintain that this prophet is Elijah himself.
It is thus clear that the prophet may also not be the Prophet Elijah himself, but one whose purpose it is to announce and to explain the promised tradition of the Prophet Elijah. The expression to prepare the hearts used here by the Rambam, zecher tzadik li-bracha, cannot but indicate the prophesied mission of reconciling the hearts of fathers to their sons and the hearts of sons to their fathers.There is yet another reason why only Peretz could have explained this opening Sign and no one else. This is not for reason of a sign but because of a particular teaching that was handed down to me directly from the Tzadik. It was one of the very few secrets concerning the redemption that the Teacher had revealed. It is a short teaching which straightens out all concepts of redemption from the first to the last. It breaks down the confusion of all history; a simple sentence with a clear distinction, completely unknown by anyone in all preceding generations. The Goel is not the Mashiahh and the Mashiahh is on a much lower level than the Goel.
The lack of knowledge of this fact has been the great source of confusion throughout history, Ha-Moreh Haim explained, More than all, the term mashiahh has created more confusion than any other word in existence.
It was clear to me from the reception of this Sign that the Tzadik Haim was the Final Goel and that I had to announce it. It was much less clear to me what I was, I mean to say what title I was supposed to have as the Announcer of the coming of the Final Goel and of the Final Redemption. I shunned the term mashiahh with trepidation and thought to myself, correctly, that of myself I know only that I am the pupil of the Teacher Haim and that I would come to terms with my title when it would come.
Without any doubt the prophetic spirit of the Final Redemption descended upon me and I felt it from every side; at night it was a hundred fold and I began to enter the Signs of the Redemption. To those close to me I revealed faithfully, I am not a prophet nor the son of a prophet, but in merit of the Final Goel, Haim, the prophetic spirit of the Third and Final Redemption which lies in the authority of the Prophet Elijah, of blessed mentioning, has descended upon me.
It became evident, especially after the first Signs began to be revealed in dreams to the Levi family, that the same new prophetic tradition was not intended to descend only upon me. The prophecy of Yoel that I shall spill out My spirit on every mortal had a starting place and a messianic extension.
The starting place was in this Sign. We thus have:
1] The Sign, the Time has Come
2] The Sign of the (Seven) Prophetic Circles
3] The Sign of the Tzadik, the Final Goel, Haim who gives permission to Peretz to open the Prophetic Announcements of the Final Redemption.
4] The Sign of the Prophetic Tradition of the Prophet Elijah
5] Sign of Peretz, Man of the Signs
6] The Sign of this Book, Peretz, Man of the Signs
First Complete Sign of the Final Redemption
I shall attempt to include the remaining 114 Signs within the 6 Great Signs, in a chapter for each. The number 120 has been arbitrarily decided upon. This should cover the principle Signs of the Redemption. The number of dreams received in which there are Signs are well ove600. Until now almost 1000 dreams have been registered, but not all of them are principle signs. On the other hand, not all the Signs brought here are directly from dreams. The Sign the Book of the Man of the Signs for example is not directly from one dream. It derives from the Sign ba ha-zman but it was understood after many other signs had come in, each one placing various signs and sign-titles upon me.
Likewise most of the names of the texts derive from the Signs but they are not mentioned in them. In general the names of the texts became revealed to me as I explained the Signs in writing. As I worked on those explanations, it would become clear at a certain point that a Book was required to cover the argument. With the basic structure of the Six Great Signs, I was able to establish an order for these texts all of which are part of the general opus Sefer Mishnat Haim designed to contain 68 books.
Sometimes, however, the names came directly from dreams, for example Sefer Yeshuat Yeshua, Book of the Salvation of Yeshua, which I received in a dream in Israel in 1985 while I was at the house of Davide Levi in Bat Yam. Sometimes the names of Signs brought here in this text do not represent one dream, but a category of dreams. For example, under the Fifth Sign, Sign of the Fourth Generation, we have the Sign of the High Waters of the Fourth Generation. There were at least ten different dreams concerning these high waters. Those dreams are reported in the Book From the Altar of the Prophet. Here it is sufficient to include them in one category, namely Sign of the High Waters of the Fourth Generation.
7] Sefer Mishnat Haim
Perhaps the Title Page of Sefer Mishnat Haim will have some sub-titles but the name as it is in Hebrew remains untranslated. The reason is that it would not be possible to translate Mishnah without losing its connotation as the New Mishnah of the Final Redemption.
This name Sefer Mishnat Haim was of my choice. Mishnah designates the Mishnah of Yehoshua Bin Nun. The New Mishnah of the New Pact derives from the tradition of the original Mishnah, the oral Torah that was handed down to Joshua directly from Moses. The tradition which I received from my holy teacher, Haim, also includes this power, the Kabbalah of Yeshua Bin Nun. This is also one of the reasons for which the mission of Peretz has permission to formulate, with Gods help, the New Law of the Final Redemption. What I received from the Tzadik, however, was not allowed to be used publicly or formalised in writing. Such permission came with the New Revelation of the New Pact.
Sefer Mishnat Haim is in essence the New Mishnah of the Final Goel, Haim, for the generations to come. It does not come to replace the traditional Mishnah or the Talmud or the halachic tradition. It comes, instead, as an alternative law and an alternative rite, the New Rite, for those Jews who are removed from that tradition and for those, also non-Jews, who are outside of that tradition, two extremely large categories of people.
The New Law and the New Rite are the back-bone of the new revelation but Sefer Mishnat Haim comes to teach all that which the New Revelation reveals. The Completed Signs reveal the Final Goel and they reveal the teachings that the Teacher of Life desires to extend to the world. They are called the Completed Signs of the Final Redemption because they complete all the Redemptional and Messianic signs of the Torah, of Prophets and of History.
8] The Completed Signs of the Final Redemption
9] Sign of the Book of the Stars of Abraham, our father
10] Sign of a Multitude of Nations
11] The Sign of the Stars of the Redemption
12] The Sign of the Fourth Displaced Star of the Fourth Generation
13] The Sign of the Teacher Haims Sign
14] The Sign of the Star of Abraham
15] Sign of the Great Velocity of the Fourth Generation
16] Sign of the Teacher of the Stars of the Redemption
17] Sign of the Universal Messianic Star of Christ come in virtue of humility
This is the fifth Star seen in the Sign of the Stars of the Redemption. It has many names according to the messianic purpose which it has to fulfil. The exact phrase spoken by the Teacher Haim in Ginos dream was Questa e la Stella di Cristo (ed e) venuta in virtu allumilta - This is the Star of Christ come in virtue of humility.
This Star directs the Messianic Signs. More specifically it directs the Universal Messianic Signs. These are the Signs related to the prophecy in Isaiah It is for me a small thing that you should gather in the twelve tribes of Israel -- I shall make you a beacon of light unto all the nations. The Messianic Signs for Israel become Universal Messianic Signs for the nations. In order for this to be accomplished, this Star is said to appear in the Sign of the Correction. The Correction begins in the Jewish fold. When the Signs are not accepted by the rabbis (foreseen in the Signs for at least the first part of the Fourth Generation), there enters the Messianic Sign of the White Horse who changes direction, searching for acceptance of the Signs among the nations. In both camps the Correction must be applied first. In the Jewish world the universalistic values of revelation must be taught. In the Christian world the pure monotheistic faith must be taught. The Islamic world must learn tolerance and the love of peace, but properly speaking, the Koran does not contain Messianic Signs, whereas the Torah and Prophets are replete with redemptional and messianic signs that cannot be understood until this final revelation of the Completed Signs appears. The Christian New Testament, on the other hand, is totally based on the falsely finalised interpretations of the Initial Messianic Signs and receives its great Correction from these Final Signs of the Redemption.
Thus we also have:
18] The Star of the Messianic Correction
Previous to the mission of Jesus, this same Star had several names such as Star of the Anointed King. For sure it accompanied King David in his messianic yearnings, and the inaugural prayer of Solomon, so filled with the universal aspirations of Judaism, was directly influenced by this Messianic Star of the Anointed King. The first name of this Star, however, is the Star of Malchitzedek. This Star contains the secret of the Messianic Mystery of Malchitzedek. This is revealed in the Completed Signs as the hidden equilibrium between the Star of Abraham and the Star of Malchitzedek.
19] Sign of the Star of Malchitzedek
20] Sign of the Equilibrium between the Star of Abraham and the Star of Malchitzedek
After the Correction of the Mission of Christ and after the Reform in Judaism by way of the New Law and New Rite of the Final Redemption, the name Star of Christ that it carried since that mission becomes obsolete and the name Star of the Messianic and Redemptional Signs or the Star which Astounds or simply Star of the Signs is assumed.
21] Sign of the Star of the Signs
From the Sign of the Stars is derived the Sign of the New Law. The elements of the Sign which cover the Four Thousand Year Cycle of the Star of Abraham and the extension of the pure monotheistic faith of Abraham, our father, even unto a multitude of nations, require a complete renewal of the messianic and redemptional terms, complete explanations of the faith, a New Rite which adheres to these terms and a New Law designed to serve all, Jews who must accomplish the precepts of the Torah as well as non-Jews who wish to live rightfully before God and to understand what is loved before Him.
22] Sign of the New Law
I received a sign in a dream for a Book to be called the Tastes of Life, to be written hopefully in witty American English, to add Taste to the New Law . This Book contains important teachings of the Teacher of Life, Haim, on the ways to enjoy life fruitfully.
23] Sign of the Book, the Tastes of Life.
Although the Correction in the Jewish Fold is centered on the New Reform of Judaism based on the Torah, Prophets, the Oral Tradition and the New Pact of Jeremiah 31 - - as received by us in merit of the Final Goel, Haim, there is, unfortunately, a proper Correction to be made within the reaof the pure monotheistic faith in that part of the Jewish people fallen for the last 400 years into the treacherous, insidious and beguiling Sin-Trap of the End of Days namely the Doctrine of Emanation of the Book of the Zohar.
For this reason the New Law, fruit of the true tradition given over by God to His chosen servants among the people of Israel from Abraham onward, cannot be given until it becomes clarified in which faith we are preparing its contents. A false Kabbalah has crept into Judaism and has corrupted its foundations and camouflaged its own appearance in pious garb. A world of confusion has been created until the very term Kabbalah has become outrageously stripped of any true holding.
This gives place to the necessity of an Introductory Book, previous to the New Law, that distinguishes clearly between True Kabbalah and false doctrines.
To this purpose the signs directed me to formulate a text called the Five Tablets of the Pact.
24] Sign of the Book, the Five Tablets of the Pact
Within the framework of the Five Tablets comprising the Tradition of Moses, the Tradition of Aaron, the Tradition of the Prophet Elijah, the Tradition of Joshua son of Nun and the New Tradition of the Final Redemption, there emerges an extremely important document referred to as the Hherem Mi-Deoraita roughly translated the anathema of the Torah or the ex-communication of the Torah. This text, based on the new explanations of the Second Commandment, the Sin of the Golden Calf, the Sin of the Tower of Babel, the Sin of the Generation of Enosh and the original Sin of the Fruit of Knowledge of Good and Evil, contains the conclusive laws of the pure faith against the doctrines of Emanation, the Ten Emanated Spheroth of the World of Emanation, the Emanated Man-God Zeir Anpin, the Tzimtzum (Divine Contractions) and the Five Emanated Partzufim of the Zohar and the 400 years of false Kabbalah that issued from them. The anathema includes the false messianism and the idolatrous thoughts and practices of the Habad Movement (and later of the Ashlag School of Kabbalah in Jerusalem and in Bnei Brak).
In referring to this Sign of the Hherem Mi-Deoraita, we speak of the Sign of the Sacred Wars against the false Kabbalah. This name is based on the Book of the Yemenite Sage, Yihhye Ibn Shlomoh ElGafeh, called Milhhamot Ha-Shem printed in Jerusalem in 1931 but completely suppressed by the Jerusalem Kabbalists at that time. I was commanded by the Tzadik, Haim, to save this Book from oblivion. Davide Levi, requested by the Teacher to search for it in Israel, was eventually able, by miracle, to procure a copy. During the year of mourning for the Teacher, Haim, I translated it into English and Davide took care of the translation into Italian. At our own cost, paid for mostly by Sig. Remo Levi, peace be with him, we had it printed in Italian by the Giuntina Press of Firenze in June 1983.
A month later in Calabria, I received an angry dream of the Tzadik, Haim, extremely severe with me because I had not yet written supplements to the Book Milhhamot Ha-Shem. It was this dream, together with the Sign of the Fourth Displaced Star and the Sign of the Correction in the Jewish Camp, that eventually drove me to the formulation of the Hherem Mi-Deoraita.
25] Sign of the Sacred Wars against the False Kabbalah
26] Sign of the Anathema of the Torah
Since the Law of the Final Redemption represents for Jews an alternative to the halacha, there is no doubt that this very thought in its first appearance stimulates scandalous outcries among traditionalists. The very idea of a New Law, a New Rite, a Reform of Judaism etc. is scandalous to the Jewish ears of the halacha, and such terms as the Star of Christ or the New Kingdom of Heaven send them into anathematising traumas. We will be accused of being another Reform movement, of being Christianised Jews etc. etc. etc. etc. etc. Not until they accuse me of being a Donkey will comprehension commence. But until then the Man of the Signs is in the Sign of Peretz who breaks down the Barriers of history with his swift birth.
The New Law and Sefer Mishnat Haim in general discuss and explain all their queries, while the Donkey who eats Bread assuages their wounds and licks up their amazement. Take, for example, the opinion of one of the sages of the Midrash who explains without trauma that the fact that it is written to him the nations will seek (instruction) clearly indicates that the main purpose of the New Law brought by the mashiahh is to instruct the nations to whom he will bring thirty commandments, whereas Israel has no basic need for these new laws.
No doubt we must somewhat modify his thesis by adding that at the time of the revelation of the Final Redemption there is a large majority of Jews quite estranged from the halacha which is in need of the New Law no less than the nations. We must also assert that The New Law may be considered the backbone of the New Revelation but it is, nevertheless, only one aspect of the entire New Revelation of the New Pact and the Completed Signs of the Final Redemption. It is, of course, incumbent upon the Mission of Peretz to explain all the seemingly scandalous discrepancies between the New Law and the halacha. (perhaps those explanations will come in the form of a commentary on the Book Thirteen Tablets - New Light to the Rambam).
27] Sign of the Mission of Peretz which breaks down the Barriers of History.
You can already begin to understand why the Man of the Signs needs the Donkey to help him bear the weight of all these Titles. But lets not jump ahead; otherwise we will conclude the 120 Signs before we get to the Donkeys Stable. Fortunately I am also a Sign to Meshullam, a Sign that allows me to maintain the balance between the Donkey of the Signs and the Man of the Signs, although this has been no small feat in these first twelve root-years in which these two continually vied for first place in Sign bearing.
Properly speaking the New Law is not traditionally detached from the halachic tradition. It is the New Tradition of the New Pact for the generations of the Final Redemption, but the basis of this tradition is the Torah, the Oral tradition from Sinai, the Prophetic Tradition and the elaborated oral tradition of the Sages of Israel in the entire halachic process. It is impossible that the New Tradition not be based in these traditions.
This, however, is easier done than said. And if the doing of it is extremely difficult, how much more so the saying of it. How do I say that I am in the Torah tradition, the Oral tradition, the Prophetic tradition and the Halachic tradition, if I, in the New Rite of the House of the Final Redemption, do not wear tefillin (phylacteries) or if we establish a New Mikvah different than that of the halacha? and a thousand et ceteras.
Nevertheless, I must say it from the start, even as I move from the halacha to the New Law. The saying of it is more difficult than my moving from the halacha to the New Law. It would be easier to say simply that the New Law is not based on the halacha, a sentence which well contains an element of truth. The Succah is new, the Rite of Pesahh, including the Hagadah, is new, Hhanukat ha-Hhanukot is new, the Altars of the House of Prayer are new, the parameters of the prohibitions of Shabbat are new compared to the rabbinical Shabbat. Just about everything has a new form in the New Rite of the House of the Final Redemption. It is easier for me to perform the New Rite than to say that we are based in the halacha. Yet I cannot go against the Signs.
Sarah dreamed that a New Book of Rambam, called the New Light of the Rambam, entered into the New Pact.
This Sign is of great importance for Sefer Mishnat Haim. I later received indications, although I have not yet come even to the form of this Book: The opening introductory text of Sefer Mishnat Haim is a compendium of excerpted halacha (about 5 percent) from the Mishnah Torah: There is a new way to divide the laws, namely, into thirteen categories according to criteria based on the thirteen attributes of Mercy: This division, the choice of citations anthe relationship between the halacha and the Law of the Final Redemption represent a New Light: This Book is a Sign of great respect for the halacha, albeit our purpose is to teach the Law of the FR: In it the halacha represents the heart of Fathers and the New Law represents the heart of the Children. Not only does this represent a link between halacha and New Law but the fact of their being found together in Sefer Mishnat Haim represents an essential aspect of the prophesied Reconciliation of hearts of the Prophet Elijah, of blessed mentioning. For so will it be in the end, when the entire new revelation is understood. Those who follow the halacha will eventually understand, accept and appreciate the universal need of the Law of the FR and the truth of the New Sanctity that sustains it, while those who have entered the New Pact will recognise the historical superiority of the Kedusha (Sanctity) of the halacha.
28] The Sign of the Book The Thirteen Tablets of the Law, New Light to the Rambam
(I have been reminded in a dream of Deborah last night to seal the Sign of the Altar of the Prophet, Sign which in fact derives from the First General Sign the Time has Come. As mentioned, I was standing in the middle of the Seven Prophetic Circles. Later on Adam Kamkhaji received the dream containing the Sign of the Altar of the Prophet Elijah, but its place is under Ba Ha-Zman.)
29] Sign of the Altar of the Prophet Elijah
30] Sign of the Book, From the Altar of the Prophet
Before going on to the Sign of the Kingdom of Heaven, I should report some names of the Redemptional Stars. There is a process by which the time-cycles in their continual return periodically renew the Signs while completing them in some aspect. The Sign-bearing of the Man of the Signs goes hand in hand with these stellar cycles. Probably for this reason, as Man of the Signs, I often see the Donkey as a lower-element Stellar-Sign-helper. How would I be able to lick another persons feet with such immense pleasure if not for the Donkeys uncanny olphatic repertoire of body-perfumes? Dont get me wrong on this. It is not that I dont like the Donkey. Its just that he sometimes brings me down to levels that even beavers would shun for their tunnelled darkness. And he calls it pleasure! yet I am forced to second him, otherwise I am unable to accomplish the Sign.
On the other hand the Donkey sees me his historical explainer. The more I explain him, the more he will become famous, he reasons. Its not that hes starved for stardom or something like that, but he dreams of a kind of universal Donkey Barn and he depends on me to make him known to all the other Donkeys, Horses, Dogs and Bulls. I joke with him and tell him that, in any case, he will be taken cum grano Asinis, but he answers me without any derech eretz saying, Explain me, Man, and remember that you are only a Sign. I, on the other hand, know the Kingdom of my Stable and I know the Stable of my Kingdom, and my only raison detre is to find a place on earth. But if it were up to you, you would keep your head in the Higher Kingdom day and night and mankind would get no Bread.
Of the three Stars in a row, the Third Star is the Star of the Redemption. This name was revealed to Adam Kamkhaji by the Final Goel, Haim, in a dream.
31] Sign of the Star of the Redemption
This is the Star, one of the Seven Redemptional Stars of the Big Dipper, the Great Cart of the buone novelle, which, I believe, is referred to in the Torah, in Balaams prophecy as a star from Jacob will take path. Yaacob in Hebrew is Yod Ekev - from the highest point of intelligence (Yod) until the most insensitive heel of the foot (Ekev). Therefore it says that the Star takes path from Jacob: from these two elements, the highest point of intelligence and the most insensitive heel of the foot, comes the Third Patriarch of the Final Redemption to make peace between them, in order to bring the world to the virtue of the true Middle Way.
In the first six years, I was primarily Man to the Signs of the Correction of Christianity. In the second six years, I was Man to the Signs of the Great Jewish Reform. Probably, God willing, in the third period of six years, I will be prominently in the Sign of the True Donkey who eats Bread (Sign received in the 14th Year) having received the proper equilibrium after the corrections of the first 12 years. (This period under the Sign of the New Light of Hhanukat ha-Hhanukot, has indeed seen the coming of the permission to diffuse the Message, from the beginning of the 17th year, in the Sign of the Light of the Perfect Balance.)
There are both revealed and hidden aspects of the Final Redemption concerning the manner of its diffusion. The revealed aspects of the redemption are connected to the Sign of the New Light of Hhanukat ha-Hhanukot, whereas the more hidden aspects of the redemption are connected to the Sign of Purim:
32] Sign of the Star of Mordechai ha-Tzadik
The Man of the Signs
Wednesday 8 March 1995
Chapter 2 - Sign of the Kingdom of Heaven
33] Sign of the Kingdom of Heaven
34] Sign of the Star of Ester in her Kingdom
35] Sign of the Star of the Teacher
36] The Sign of the Anointed Judge of the Kingdom of Heaven
37] The Sign of the White Marble Steps
The White Marble Steps eventually developed to become the Ten White Marble Steps of the Virtues (as well as the Thirteen Hidden Virtues of the White Marble Stairs of the Palace of Esther). These are the Ten Virtues midot messugalot which must be mastered in order to elevate oneself on the White Marble Steps of the Kingdom of Heaven.
38] The Sign of Faith
39] The Sign of Blessing
40] Sign of the Hidden Virtues of the Heart
41] Sign of Prayer
42] Sign of the Presence
43] Sign of the Correction
44] Sign of the Sanctification
45] Sign of Renewal
46] Sign of Taste
47] Sign of Staying Quiet
From the Sign of the Palace of the Kingdom of Heaven together with the Virtue of Prayer, the House of Prayer of the Final Redemption began to take form. We have seen that from the Sign the Time has Come there arrived the Altar of the Prophet. From the Sign of the Stars descended the Altar of the Universal Synagogue, the Altar of the Universal Church and the Altar of Malchitzedek. In the third year Adam received in a dream the Sign of the Altar of Malchitzedek and the Altar of the Anointed Priest. At the end of the sixth year the Universal Synagogue was replaced by the Altar of Judah and the Altar of Efraim and the Universal Church was replaced by the Altar of Malchitzedek. In the ninth year the Altar of Shoshannah was added. Already in the fourth year Claudio received in a dream the first indications of the New Holy Ark or the New Sacred Closet of the House of the Final Redemption. Deborah received in the sixth year the Sign of the Carpet of Islam of the House of Prayer of the Final Redemption. The Carpet of Islam together with the six Altars make up the Seven Levels or Floors of the House of the Final Redemption. All the Altars have their female counterparts; the Altars of Judah, Efraim, and Malchitzedek have separate names because they are separate Altars. The Altars of the Prophet, of the Anointed Priest and of the Shoshannah are also double priesthood but without separate names. The Seventh Altar, last in being revealed is the Altar of the Greater Israel which is found on the Fourth Floor with the Donkey Mission. This is an Altar for all people who are part of the Mission of the Donkey who eats Bread.
48] Sign of the Seven Floors of the House of Prayer of the Final Redemption
49] Sign of the Carpet of Islam in the House of the Redemption
50] Sign of the Altar of Judah
51] Sign of the Altar of the Daughters of Jacob
52] Sign of the Altar of Efraim
53] Sign of the Altar of the Daughters of Israel
54] Sign of the Altar of Malchitzedek
55] Sign of the Altar of the Nations
56] Sign of the Altar of the Anointed Priest
With the birth of Gilat Haim the position of Anointed Priestess was born. Anna Gasparotti was chosen First Priestess of the Altar of the Nations. Giorgio Guido was chosen the First Ambassador to the nations, conneto the Altar of Malchitzedek. Davide Levi and Adam Kamkhaji were made Priests of the Altar of Judah. Later, in the seventh year, Adam became the first Priest to maintain the Altar of Judah in Israel. Paolo is the first Priest of the Altar of Efraim. I am the first Donkey of the Altar of the Prophet and Deborah is the first Tail of the Donkey of the Altar of the Prophet. I am the first Priest of the Altar of the Anointed Priest. Gilat Haim is the first Anointed Priestess of the Altar of the Anointed Priest. Giuseppe is a Priest for the Altar of Malchitzedek.
57] Sign of the Altar of the School of Shoshana
58] Sign of the School of Shoshana
59] Sign of The School of Ester
60] Sign of the New Scroll of Esther of the Final Redemption
61] Sign of the Book of the New Rite
62] Sign of the New Rite of Rosh ha-Shana
63] Sign of the New Rite of Kippur (Yom ha-Tikkunim)
64] Sign of the New Rite of Shabbat
65] Sign of the New Rite of Succot
66] Sign of the New Rite of Shemini Atzeret
67] Sign of the New Rite of Hhanukat ha-Hhanukot
68] Sign of the New Rite of Purim
69] Sign of the New Rite of Shavuot, Feast of the Ten Commandments
70] Sign of the Book of Meshulam
71] The Sign, We are all of the same fleshSIGNS3.DOC
from Sign 72
Thursday 9 March 1995
The Sign of the New Light of Hhanukat ha-Hhanukot
72] The Sign of the New Light of Hhanukat ha-Hhanukot
73] The Sign Tell them that I am the Tzadik who is announced Three Times
74] Sign of the Book of Ester
75] Sign of the Book, The New Testament Corrected
76] The Sign of John Corrected
77] The Sign of the Book, The Salvation of Yeshua
78] Sign of the Book, Poretz Gader ve-Goder Peretz
The Sign of the Donkey who eats Bread
79] The Sign of the Donkey who eats Bread
80] The Sign of the Book, The Donkey who Eats Bread
81] The Sign of the Tail of the Donkey
82] Sign of the Book, Dreams of the Double-Tail
83] Sign of the Book, the Dreams of Anna Gasparotti
84] Sign of the Book, the Dreams of Adam Kamkhaji
85] Sign of the Book of Dreams, Reports and Writings of White Horse
86] Sign of the Book, the Dreams of Daniele Sonai Manigrasso
87] Sign of the Book, the Dreams of Giuseppe Baby-Prophet Manigrasso
88] Sign of the Donkey dressed as the Lion of Judah
Sign of the Fourth Generation and Sign of the New Construction
89] Sign of the Fourth Generation and Sign of the New Construction
90] The Sign of the Book, The Message of the Archangel Gabriel
91] The Signs of the High Waters of the Fourth Generation
92] The Signs of the Great and Terrible Day of the Lord
93] The Signs of Calamities, Diseases, Destruction and Famine in the Fourth Generation
94] The Signs of the need to take Refuge during the Fourth Generation and to store up provisions.
95] The Signs of the New Protection for the Fourth Generation
96] The Signs of the Great Jewish Reform through the School of Ester
97] The Signs of the Construction of the Third Temple at Jerusalem
Sign of the Resurrection of the Final Goel, Haim
98] Sign of the Resurrection of the Final Goel, Haim
99] Sign of the Book, the Tzadik Haim, Head of the Thirty Six Hidden Tzadikim
100] Sign of the Book, The Angel of God who stands among the Myrtle
101] The Sign of the Book, the Commentary of Beersheva
102] Sign of the Book, Book of the Stars
103] Sign of the Book, Book of Sarah, our mother
104] Sign of the Book, The Ram of Isaac
105] Sign of the Book, The Book of Rebecca, our mother
106] Sign of the Book, The Rose of Jacob
107] Sign of the Book, the Book of Lea, our mother
108] Sign of the Book, The Book of Rachel, our mother
109] Sign of the Book, The Splendour of Israel
110] Sign of the Book, Book of Ester Ktav Shushan
111] Sign of the Book, The Tchelet of Mordechai
112] Sign of the Book, The Virtues of Yemen
113] Sign of the Book, Book of the End
114] Sign of the Book , The Protection of Big Fish
115] Sign of the Book, The Rose of the Rose
116] Sign of the Book of Derech Eretz, Teachings of the Teacher of Life, Haim
117] Sign of the Book of the Life of the Final Goel, Haim
118] Sign of the Book of the Donkey family
119] Sign of the Red Horse
120] Sign of the Book, The Correction of the Pact by way of the Sand which descends from the Eighth Hole of the Red Flute of Esau.
Book of the Signs Peretz Green
The Completed Signs of the Final Redemption represent and contain the New Spirit referred to in this prophecy (of Joel) and they are received by way of prophetic dreams and prophetic visions.
It is essential to understand that these awaited Signs of the Final Redemption and the marvellous prophetic dreams of the Fourth Generation, have been received by us donkeys, horses, dogs and bulls. We are signs to the animals of the earth. We are simple people of the world, not doctors or lawyers, philosophers or great talmidei hhachamim, writers or poets. We are also Jewish and non-Jewish, circumcised and uncircumcised. Whoever was close or came close and had faith received prophetic dreams. ** These dreams and visions are called prophetic because of their contents, not because those who receive them are prophets. Another reason for their being called prophetic is this prophecy in Joel which prophetically announces them and which explains that the spirit to be poured out on all mankind is in conjunction with those dreams and visions.
This is essential to the entire New Revelation. It is by way of this universalism of the Signs themselves that the New Spirit can become the heredity of every mortal who has faith in the New Signs of God which complete the Final Redemption.
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