Dear Rav David Berger,
I do not intend to send you this letter, at least not now. I think it would be too much for you to evaluate with a sense of authority. Since, however, I sense the depth of your understanding not only of Christianity but of Christians and their ways of thought, I am certain that in some moments of your reflections you are filled with awe of God’s ways, establishing a Christianity and an Islam for the sake of the ge’ula ha-sheleima.
The problem is not of Islam but of
Christianity. The messianic knot of Jesus’ mission is indeed a messianic
problem. All agree that the ge’ula ha-shlema is both particular to
I think you will readily agree that many thousands of Christians are able to live without Christian theology but they are not able to live without their great respect and admiration towards Jesus as a Teacher, a Messia and as a prophet. This is quite significant because it represents the framework to the Correction of Christianity, an absolute necessity of the Final Redemption. More properly it is the Correction of Christians because the Institutions of Theological Christianity will fall as the redemption sets in. The world will be in true monotheistic faith at the time of the final redemption.
Christians are bound to a messianic knot from which they cannot be unbound unless there is a final new pact which is not only firmly established in the True Tradition of all Israel but which answers as well to the perfectly legitimate need of Christians to understand the true position of Yeshua in the redemptional Scheme of History.
I received the basis for redefining the mission of Yeshua from the Tzadik Haim who was a true Hidden Tzadik and who knew many secrets of ancient history which are hidden to the eyes of the world. He said to me several times, without explaining, that no one understood the mission of Jesus, not Jews and not Christians. He taught as a hundred percent factual that Jesus was a full-time talmid in the School of the Essenes for three full years before he left the School to engage on that mission. From there he learned some secrets of the Kabbala Ma’asit which he used afterwards to perform miracles, although this was against the oath taken at the School not to use them in public. So too did he break his oath of remaining in the School for life. The Tzadik Haim said that the teachings of Yeshua were good but particular and they had to be understood in their proper context; the ‘rabbis’ of those times did not understand him nor were they ready to listen to new lines of teaching.
Yeshua was not teaching the halacha. There were the rabbis to teach the halacha which in essence are the laws of the nefesh. Jesus was teaching laws of the spirit, the ruah, which has different parameters than the nefesh.
In general, the sinfulness of the Priests and
the hypocrisy of the Peirushim in that time was hated before God. So was it
taught to me by the teacher Haim that the Moreh Tzedek, founder of the school
of the Essenes, perhaps 150 years before the destruction of the Temple,
be-’avonot, a true Tzadik, saw in his prophetic wisdom the terrible time of
destruction that would come to destroy Israel if something was not done to save
the nation. The truth, on a true spiritual level, is that the prayers of the Temple
were hated and not loved because of killings and injustices committed by the
Priests etc. etc. He designed the School for the sake of
We have explained it more at length that the Teacher of Justice was the Head of the 36 Hidden Tzadikim of his generation and therefore the Redemptional Keys which contain as well the Messianic Keys (they are basically two, the Messianic Keys of the Messiah son of David for Israel and the Messianic Universal Keys of the Messiah son of Joseph for the nations). What the Teacher of Justice possessed more precisely are now known to us as the Initial Redemptional and Messianic Signs. In the context of those Signs he established the Messianic Order in the School and it was from the School that Yeshua learned of the Signs and then decided upon his calling. John the Matbil was part of the School from 8 years or so before Jesus’ entrance. The influence of Yohhanan’s up and leaving the School (about a year and a half before Jesus’ leaving the School) was an essential force without which Yeshua could not have left the School. This was taught me by the Tzadik Haim.
You can well understand the profound repercussions of this historical secret when it will be understood and accepted. It turns the world up-side down with new understanding. The falsifications of Christianity do not undo the historical fact that in Yeshua’s hands were the Initial Redemptional and Messianic Signs which, historically, had to go out for the world. Had Israel merited, they could and should have gone out to the world by way of the second Temple but all was corrupt.
Once we know that these facts are so, we must return ex novo to understand and to redefine the nature of that messianic and redemptional mission and many of the words of Jesus and in general the ‘Signs’ of the Gospels. Clearly we are speaking of a very Jewish Jesus, in the true monotheistic faith of all Israel, illumined by messianic and redemptional ‘secrets’ and ‘Signs’, in whose destiny fell a very particular historical mission.
If one accepts the words of the Tzadik Haim, he will see the incredible new scene that emerges. Even if, without accepting them, one follows the argument until their conclusions, he will see that this historical secret revealed is needed to resolve the mission of Yeshua for the sake of the Final Redemption, so that one may readily accept as truth that which truly is a necessity to the substance of the true final redemption, the necessary reconciliation between Jews and Christians, not a compromise in any sense but a reconciliation in the true monotheistic faith which also explains and resolves the historical knot of Jesus’ messianic and redemptional mission.
That precious information revealed by the Tzadik Haim was completed, after his demise by Marvelous Signs, in dreams, which are to be defined as the Final Signs of Third and Final Redemption. These are, in fact, the Historical Signs that all history is waiting for, Jews, Christians and Muslims. By the way, concerning the true mission of Jesus, the Koran is closer to the truth than Christianity. I wish not to discuss here these Final Signs but I mention them in this discussion about the mission of Jesus. The information given by the Tzadik Haim was the basis; the confirmations and completions of the entire matter were given by way of the Final Signs. For it is by way of these Final Signs that the Initial Signs are confirmed and retrospectively understood in their true proportions and perspectives.
From the Final Signs, for example, we come to know that there are 6 particular Signs in the Gospels that were true Initial Signs: (1) the Star of Christ (2) the Kingdom of Heaven (3) the New Message (4) the she-ass upon which Jesus rode into Jerusalem (5) the Kingdom of Heaven is descending upon the world and (6) the Resurrection of Jesus.
Before the Final Signs we knew nothing of the
Star of Christ which is also the Star of the Universal Messianic Mission. It is
also the Star of Malchitzedek and in the Final Signs itself it is called the
Star which Astounds, kochav ha-mafli. For two thousand years it was the Star of
Malchitzedek; with the mission of Yeshua it became the Star of Christ. In the
Final Signs also the Star of Christ is revealed after the revelation of the
Star of Abraham, the Star of Isaac, the Star of Jacob and the Fourth Displaced
Star. This is all in the First of Six Final Signs, called the Sign of the Stars
of the Final Redemption. In it are revealed, the Book of the Stars of Abraham,
our father. The Goel Haim is also our Teacher of the Stars of the Final
Redemption. We have entered into a generational period called the Final Fourth
Generation. This is the Generation in which the Faith of Abraham returns to the
world. The Four Thousand Year Cycle of the Star of Abraham has reached its
conclusion-time which coincides with the length of this Fourth Generation
(which from other Signs received in dreams is a double-generation, the first
part of 35 years and the second part of 30 years, from Pesah 1983 until Pesah
2047. The last five years, however, are in the Sign of Reconstruction, after
the terrible period from 2024-6 to
The Tzadik Haim says in that Sign “With the arrival of the Fourth Star, I will make a sign and all will proceed with great velocity and as he said this he made a sign between the Fourth Star and the First Star (Star of Abraham). The Tzadik Haim gives us a Sign, namely that the Sign of this Generation is the enormous speed of its events and its science. In terms of the faith it means that the true four thousand year old faith of Abraham, our father, has now entered the world to usher in the fulfillment of God’s promises to Abraham, that he be father of a multitude of nations all of whom adhere to the true monotheistic faith of Abraham.
From this Rav Berger, you will understand why I believe that we are now in the historical time of the Wars of God for the purity of the faith in the One Living Creator of the Universe. Inasmuch as my duty is concerned, it has fallen into my destiny to be a soldier in combating the false messianism and the idolatry of Habad, the idolatrous doctrine of Emanation beginning with the Zohar and the terrible deifying Logos of Christianity. In that same Sign there is a fifth Star, extremely bright. The Goel Haim explains “This is the Star of Christ which comes in virtue of humilty”.
Wow, were we shocked when Gino Tampieri, husband of Eliade Levi, related in detail his dream to us. But I was not afraid; I was extremely happy. I immediately understood that the announcement of the Star of Christ came to give over the Keys to the Terrible Historical Correction of Christianity, the destruction of All Christian Theology and the redemption of Yeshua who was, in truth, humble before God and his messianic sacrifice was loved and accepted before the God of Israel. For it comes as part and parcel of the Completed Signs and the Tzadik, Haim, Head of the 36 Hidden Tzadikim of this past generation, announces it. The ‘Second Coming’ of the Star of Christ comes to destroy the false Deified Christ of history and at the same time, it comes to confirm the innocence and the humility of the very serious and sincere youth who desired only good for the Jewish people.
His true history is also our history. If it is so, that in truth, there was a ‘messianic mission’ upon Jesus and that his crucifixion was considered a sacrifice of expiation before the God of Israel, we must try to understand from afresh how that mission fits into the Redemptional Design. It must be comprehended that without the Final Signs of the Third and Final Redemption, the Design was unknown in Tradition, as explained precisely by the Great Eagle there in hilchot melachim. So too concerning the ‘messianic mission’ of Yeshua, it could not have been known or understood before the Final Signs which represent the Completion of the Redemptional Design of God in history. The Goel Haim confirms the truth of that mission of 2000 years ago but only now when the New Time of the Final Redemption has set in.
To understand the position of that mission one must know that the Final Redemptional and Messianic Signs derive from the holy name ‘EHEYE’, that is the third part of the triple-name ‘EHEYE ASHER EHEYE’. The Kabbala or New Redemptional Tradition that even the Prophets had not received, reason for which the truth of these matters were not given to be known in the Tradition of the Sages of Israel, is the Revelation of the Completed Signs of the Third and Final Redemption, the ge’ula ha-shleima, which is for Israel and for all the nations. When God Almighty chooses the Final Goel of History, He sends into the world the Revelation of those Final Historical Signs. These include as well the many New Things unknown and unheard of before in all Tradition. This is the New Tradition that we have, thank God, been receiving now for 19 years in merit of the chosen Goel Haim.
Wait then a moment, Rav Berger, before judging. One great essential factor was unknown or totally confused in all Tradition. I received it from the Tzadik Haim directly, and it was, of course, confirmed by all the Final Signs, that the Goel is not the Messiah ben David and Messiah ben David is not the Goel. The elevated levels to which the ‘Messianic Figure’ reaches in Prophets refer to the Goel, not to the Messiah ben David. The Messiah ben David is a mission in the world, in Israel, in the Third Temple. The Master whom you are seeking, however, and the Angel of the Pact that you are searching for, is, surprise, not the Messiah ben David but the Final Goel who comes together with the Tradition of the Prophet Elijah, of blessed mentioning.
The Messianic Mission of Jesus derives from the ‘RESH’ of the second name ‘ASHER’. This is the ‘Hidden Name’, a long period of history until at the end time the ‘RESH’ of ‘ASHER’ is able to make the Bridge in order to be bound to the final name of the final redemption. The Alif represents the Tradition of the Prophet Elijah, zachor le-tov. The ‘SHIN’ represents the SHIN of SHUSHAN, the Hidden Tradition of Mordechai ha-Tzadik. The ‘RESH’ is the Light of the Second Temple. If Israel had merited, the Light of the Temple would have been the vehicle of extending the true faith and the truth of the history of Israel to the rest of the world.
Nevertheless, there had to be a ‘mission’ in the world which was the representative of the ‘RESH’. If Israel merited, that prophesied mission would be positive. There had then to be a mission. If Israel did not have merit, that mission would be rejected, the Temple would be destroyed and Israel would go out to its long exile among the nations. In any case, there had to be an historical mission which testified to that event. This is the ‘Lest I come and smite the land with anathema’. These words give the prophesied possibility that the ‘mission’ of the ‘reconciliation of the hearts, fathers and sons, in the hands of the Prophet Elijah, be rejected. We may also understand retrospectively from the Great Eagle of all Rabbinic history that it is most probable that the Prophet Elijah himself will not come but there will stand up a ‘prophet’ who will prepare their heart and straighten out their ways. It is clear that if the holy Prophet himself had come, and it was directly he who proposed the reconciliation and it was rejected or not accepted or not understood, there would, God forbid, remain no hope for Israel’s history. Also in the Final Redemption, the chosen Goel is revealed to the world by way of the Final Signs and in his merit the Prophetic Tradition of the Prophet Elijah, of blessed mentioning, is sent into the world. If the Tzadik Haim and the Prophet came physically to announce the Final Redemption and the Fourth Generation, they would not be received as they should and the entire world would be endangered.
Therefore the verse alludes: ‘he will immediately come unto his chamber (Temple), the master (adon) whom you are seeking’. ‘Hechal’ alludes to the Kingdom of Heaven. And immediately coming unto the Hechal, there descend the News of the Final Redemptional Signs and both the Tradition of the Reconciliation and the New Prophetic Tradition for this Fourth Generation of the Prophet Elijah, Messenger of the Pact of the Final Redemption.
Yeshua came in contact with the those Messianic and Redemptional Signs at the School of Essenes and he decided that it was his calling to fulfill that virtually impossible mission. Prophetic Signs when they fall upon a person leave no choice of what must be done because the fear of not fulfilling the Prophetic Calling is greater than the fear of any other great danger involved. It is of God. His Providence has led you and conducted you to be in the situation where prophetic-responsibility, in the name of the Torah, is understood by you and its truth has been revealed to you.
At that point you cannot not try to fulfill that calling, for such would be against God and against the good of Israel and it would also go against the inner valuation of yourself, seeing that the weakness of affronting the repercussions of that endeaver held you back from fulfilling an important mitzvah before God, important because it involves klal Yisrael. One might lose self-dignity and lower his entire inner stature. Some of us have been brought unto difficult but privileged callings. If we know that it is true before God we must be strong unto death in fulfilling it, as stated (Isaiah 53) ‘as a lamb he was brought to slaughter yet he did not open his mouth’. That historic Messianic Lesson was appreciated and loved by people all over the world for the past 2000 years. That is because its roots are, in truth, the roots of Israel’s prophetic calling.
And as to his enigmatic ‘My God, my God, why have You abandoned me’ he did not lament for his death but as a prophetic outcry unto his destiny. He felt in that moment God’s abandonment for that which he would become in the eyes of the nations, the Deified Son of God. He did not know this but in that tragic hour a glimpse of its future prophetic reality was part of the bitterest of cups that any Jew has ever drunk. If one thinks now about the Messianic reality that was involved in that mission, it was hardly the Jews that did him harm but Christians, eventually locked into Trinitarian Deification as well as Christians who hated the Messianic People for whom his sacrifice had represented an important expiation in that horrendous period of history.
For once we know the basis of his true history in the School of the Essenes and the placement of his mission as the ‘failed’ mission of the last prophecy of Malachi, we are called upon to review the prophecies. We are no longer searching for the Messia ben David who is part of the Final Redemption. We are searching for a prophesied ‘messianic mission’ of that time, basically in the name of the Prophet Elijah which was not accepted by Israel. The Signs of that mission, however, were true and therefore once they were revealed outside, in the world, they had to go out for the nations. The Signs made or spoken about by Yeshua in the Gospels were Messianic and Redemptional Signs. Once they were taken out of the School, the mere speaking about them or mentioning them, brought those ‘secrets’ from their guarded hidden places out into the open world.
Also the basis of this understanding I received directly from the Tzadik Haim. He explained that it is prohibited for the Tzadik who knows its secret to speak about the Kingdom of Heaven, malchut ha-shamaim. Jesus wanted to reveal a few words only of the ‘secret’ of malchut ha-shamaim and he turned the entire world up-side down. For those are true ‘secrets’ bound to the Heavens and if they are spoken of outside they are immediately ‘written’ in the stars and once they are written in the stars they are carried along historically.
The Tzadik Haim spat venom on the Matbil’s ‘children of Abraham born from the rocks’. “He went crazy” the Tzadik stormed “He no longer understood what he was saying. Being in the ‘secret’ that he took from the School, it was already too much that he had broken his oath and was speaking; but he spoke out a phrase that is not true, that is against the true faith and that is against human intellect, within the framework of the ‘secrets’ of malchut ha-shamaim. Of course, ha-kadosh baruch hu can do whatever He desires. Who does not know that! But He does not go against His own promises nor does He do such things that are outside of the nature of the world. He does not have children born from the rocks, children to Abraham at that! It is not for naught that his head was cut off.”
For sure the Tzadik Haim’s analysis leaves no room for philosophical speculation. He knew what the terrible distortion in those words had created after them, centuries and centuries of indiscriminate faith in the absurd. So have I characterized it in a few documents ‘the logic of the absurd’ the more the thing is absurd and outside the limits of nature, the more that belief in it is considered praiseworthy. In truth the newly created Godlike children born from the cleanliness of the rocks was the ‘hidden’ basis for the later belief in the Son of God born from the purity of a virgin.
As we destroy theological Theology and we shun philosophical Christianity, we still need understand the Messianism of that mission. Good, he had the Signs, Christianity derived from them, why? And if it involved true messianism, how are we to be affected by it now? The Final Signs, after years of our working on the Correction and after having destroyed the Logos of Deification, tearing down every term connected to the Deified Christ, came back to allow and to establish the usage of Jesus or Yeshua, Christ of the Nations. The reason was given that taking away the term Christ to those born in Christianity was similar to cutting off their tongues. This also meant that by way of the Correction the Deification of Christ had been destroyed and therefore the term itself Christ had been purified for common usage in the new terminology of the Final Signs.
There is, however, a deeper question, the ‘messianism’ of Isaiah 53. Some commentators explained it as Israel as a whole, Ibn Ezra (I believe) establishes it on Jeremiah. I explained it concerning the Hidden Tzadikim and I explained in reference to the final sacrifice of the Tzadik Haim. But there was no escaping it, Jesus was more overtly Signed into that prophecy than anyone else. Knowing that Jesus had received the Initial Signs and that his mission was bound to the failed mission prophesied in Malachi and that there are ‘messianic’ and ‘redemptional’ purposes fulfilled by that mission, the re-understanding of Isaiah 53 becomes an obligation. The messianic suffering servant had to be re-evaluated. Yeshua in that tragic and unjust death was a messianic suffering servant of God. This certainly regards us. We had not believed in the Prophets and we sinned and we repented and we sinned again and we did not merit at that time to receive a mission that came to speak to its heart and to awaken the Jews from the errors of those times. And a decree from Above cut off any possibility of understanding anything before the time of the Final Revelation.
The sacrifice of Yeshua was dissimilar to the sacrifice of the suffering servant, Israel, or to that of the Hidden Tzadikim or to the final sacrifice of the Tzadik Haim. It was a very particular historical messianic sacrifice. For behold it would pass through a long, long history and only in the end would we recognize our error and repent for it. All was designed for giving us extremely deep lessons of mussar in the end, mussar which after 2000 years of not knowing of it, will become impressed into our heart for the rest of history. It is an integral part of the Final Redemption of Israel that it come to understand its historical errors, those before the destruction of the Second Temple and those before the Holocaust. We must be extremely humble in this. The jealousy of God, because of the hardness of our heart, had decreed all this. He is free to bring His Design to fulfillment as He so wills it. We are as donkeys before God’s knowledge and before the knowledge of His will.
Thus the profound messages that we now come to understand in confrontation with the opposite that we previously thought, illumine us in the hidden ways of God and elevate us in humility. The Star of Christ comes in virtue of humility. This new message of the true messianic history of Yeshua is messianic for us now. We learn and study from it many important lessons of humility.
We plunge yet deeper inwardly into the argument. If that mission was loved by God and was prophetic and was messianic and the sacrifice of Yeshua was accepted before God, this means that at least to some degree, his death represented an atonement for the children of Israel in that epoch, not so easily found, being that his mission was historically followed up by the destruction of the Temple, ba-’avonot ha-rabim, and by the long galut.
What we can ascertain from the many levels of study that the Final Signs have furnished us with is that the Hherem upon the land which issued in the form of the destruction of the Temple and the galut was in itself a positive decree compared to 'total distruction', God save us, which had been decreed on all Israel (as in Purim) and that was mitigated into a decree of the destruction of the Temple and galut, in merit of that messianic sacrifice of Jesus. Marvelous are the hidden ways of mercy of the God of Israel.
This fact, that his messianic sacrifice represented a salvation to Israel, from a decree of death to a decree of life, brings with it a most incredible conclusion. Those Signs were under the middle name ‘ASHER’ which are also called the Signs of Isaac, our father. Also Isaac, our father was the most hidden and most enigmatic of the Patriarchs. The people of Israel were under the Signs of Isaac. In that moment of history, Israel’s history was at a stage of death. Only a terrible sacrifice, death and slaughter, God save us, of the entire nation, would have been the only possible form of its expiation. But as Isaac’s death would have represented a contradiction to God’s promise, so too total destruction, bar minan, would have rendered God’s promises to Israel void of realization.
Yeshua’s sacrifice was thus the prophetic realization of the Sacrificed Ram in place of Isaac, our father. This was not so in the case of Purim. There Mordechai ha-Tzadik was representative of Isaac, our father, saved from the altar of his slaughter and with him the exiled people of Judah. Mordechai, in his time, was in the Sign of Isaac; Yeshua, in his time, was in the Sign of the Sacrificed Ram of history. Yeshua was the Ram whose Horns were caught in the svach, the thicket of historical theological confusion.
Incredible is the new knowledge of the Final signs in merit of the Goel Haim.
There are no theological deviations once the Deified Christ has been destroyed and the truth of Jesus’ humility is revealed. Nor is that mission the mission of the Final Signs but, as said, the messianism that we now perceive is bound to the lessons of humility that every new understanding of the matter gives us. Barriers of hatred are turned into love and wonder and comprehension. And as we forgive, so are we forgiven by the Maker of History who designed the history of the Redemption for our benefit.
If you, Rav Berger, are ahead of the time in understanding the evil of Habad, we have the ahead of the time task in explaining the idolatrous sin of Emanation and in breaking down the Deifying Logos for Christians and the re-telling of the true messianic history of Yeshua, Christ of the Nations, to Jews and Christians alike? It is not in my merit. I am the Lucky Donkey of the Goel, Haim.
You want to understand, I suppose, if or how the terminology of Messiah, son of David, or Messiah, son of Joseph may be related to Jesus. Yeshua was from the tribe of Judah and he also had roots in the Tribe of Dan (I received this last fact in a dream from the Goel Haim, in Israel some twelve years ago at the house of David Levi, then living in Tel Aviv). Yeshua had, thus, roots from Judah and roots in the Ten Tribes. When one studies the visual of the Signs, he knows that there are two sets of Signs, the Universal-Joseph Signs and the Davidic Signs for Israel. Both sets of Signs, however, are given in the formation of the Messianic Mission. We learn this from the Final Signs where the two sets of Signs are surely revealed together so that the Reconciliation can be effected in the same Redemption source. The Final Signs are themselves in the Sign of the Reconciliation of the heart, on many levels.
This is also true of the Initial Signs. Yeshua had both sets of Signs. His main work, however, was on the Jewish level, in the Signs of Messia, son of David but as hopes faded rapidly into impossibility, the Universality of his discourses are perceptible. In any case, the Signs that actually went out for the world were the Universal-Joseph Signs. Another way of looking at it: Israel not having accepted those Messianic Signs of David went along on its messianic belief as always. The Universal Signs which should have been of Israel entered Christianity. In this return the Prophetic Signs of the separation of Joseph from his brothers and from his father, estranged in a foreign land.
Is then Yeshua to be considered the Messiah son of Joseph who dies before completing his mission? I think that such an association is appropriate because, as explained, the Signs establish him as Yeshua, Christ of the nations. That mission went out to the nations on a universal level in the force of the Universal-Joseph Signs of those Initial Signs. In their separation from the Davidic Signs, those Universal Signs did not possess the Magen Avraham to guard them in the true monotheistic faith. The Jews went into galut among the nations; the Universal Signs went into galut among the Christian nations.
Why all this? For sure Christianity was needed for something. After understanding the failed messianic mission of Malachi, and the suffering messianic servant of God, and the Sacrificed Ram, the fourth strand of great purposes in that mission is revealed openly in the Final Signs, the prophetic realization of Yeshua’s affirmation that he did not come except for the salvation of the lost sheep of the house of Israel.
Also in this I had received the basis from the Tzadik Haim. He explained that aside from those of the Ten Tribes beyond the river Sambation (about whom the Tzadik Haim taught me many lessons) and aside from the remnants of the Ten Lost Tribes that have recently been rediscovered in many places, for the most part, by the Providence of God, the souls of those of the Ten Tribes of Israel, those whose souls were present at Sinai as ours, are to be found in the Christian folds. They are born Christians but their souls are of Israel. It is for these that Rachel’s tears were intended for they have lost their true identity as being part of Israel but enormous is their happiness when they refind their roots and return unto the confines by way of the Final New Pact which elevates them above that previous Christian Pact and seals them into the Final Pact in the pure monotheistic faith. And all the true proportions of the Messianic Mission are explained to them.
Jesus’ statement concerning the Lost Sheep of the house of Israel was realized through Christianity and even though it may well be called a partial salvation, it represented that partial historical necessity so that in the end those same Lost Sheep might be redeemed fully in the Final Redemption. Notzrut was a place of guarding for those souls in these past centuries, so that they remember the Patriarches and believe in the Redemption from Egypt and believe in the Revelation at Sinai and so that they fall not or remain not in the much worse idolatrous forms of the nations that do not recognize the history of Israel.
It is true that the death of Yeshua before concluding that mission excludes him from being called the Messiah ben David. One must, however, realize that Jesus was extremely versed in all the messianic and redemptional prophecies. Therefore great attention must be given to the prophetic statement of Yeshua “Do not think that I am come to bring peace, I am not come to bring peace but the sword etc.
When there was no hope that the Davidic Initial Signs be accepted, Jesus well understood that it was not he who would bring peace and good times. He had to renounce his being Messiah ben David and his mission switched over to its more Universal Signs. The failed-messianic mission of Malachi, in the David Signs, could not continue in the world in the person of Yeshua. It was similar to a great last-chance Gift of God to Israel; if they, by miracle, were awakened and took up the Correction that Jesus was speaking about, good, if not, the mission would be given for a very short time and Jesus would have to enter the messianic Signs of the suffering servant and fulfill that messianic sacrifice. Jesus knew that he had entered into the Signs of chapter 53 of Isaiah, the Prophet. With humility Yeshua accepted upon himself the responsibility for that Prophetic Calling.
He thus knew that he was not the Messiah ben David and he knew that he had to be judged and condemned, although he was innocent, and killed unjustly in order that the mission of Isaiah 53 be fulfilled.
You can see, Rav Berger, that the Sign of the Stars with its Sign of the Star of Christ contains quite a bit more than the Star of Christ of the Gospels!
After the Sign of the Stars comes the Great Sign of the Anointed Judge of the Kingdom of Heaven, the Tzadik Haim. In another essential Sign, the Tzadik Haim announced “Tell them that I am the Tzadik announced three times”. Then came the Sign of the Great New Light of Hhanucat ha-Hhanucot which contains the Signs of the Construction of the Third and Final Temple. Then came the Sign of the Mission on earth of the Final Redemption called the Mission of the Donkey who eats Bread. Then came the Double-Sign Sign of the Fourth Generation and Sign of the Reconstruction in Israel. Then came the Sign of the Resurrection of the Tzadik Haim in the Final Sign of the Resurrection of the Dead.
Since the Final Goel is not the Messiah son of David (the Tzadik Haim was from the Tribe of Benyamin) there is no problem with his being in the other world as long as we are assured from the Signs that this is now the true Kingdom of Heaven being revealed. This is one of the secrets to be revealed, the truth of a New Kingdom established in Heaven, which at the time of the Final Redemption reveals itself on earth. So if Christians have been inspired throughout the centuries by an incomplete Kingdom of Heaven together with a false theology, how much more so should we be now be inspired by the establishment of the True Kingdom of Heaven, in merit of the chosen Goel, Haim, ha-shofet ha-mashuah be-malchut ha-shamaim.
Until now we could not understand the correct proportions. If, for the sake of argument, Christians had believed that Jesus was their messianic teacher in the Kingdom of Heaven and that no form of divinity is to be attached to him, nor may one bow down or pray to him, they would not have been in any theological error. That the concept is new to Jewish Tradition does not make it idolatrous. It is, indeed, a secret to be revealed at the time of the FR. What may seem strange to us is that the concept of the ‘Christian’ Kingdom of Heaven that has in it some element of the truth of such a Kingdom is in this sense closer to the truth than Judaism.
The fact is this: the Jews are lucky. They learn of the secret of the Kingdom of Heaven only when the Final Goel has been chosen and when the final Kingdom of Heaven has been established. Christians, on the other hand, needed that faith to sustain their Christian form. If the Signs of the Kingdom of Heaven had not been present in Christianity, the Christian world would never have been ready to understand the truth of the Completion of the Kingdom of Heaven.
When Yeshua returns to Israel with kippah, talet and tefillin, Jewish minds will run deep in redefining our history and ourselves in view of God’s Surprises revealed at the time of the Final Redemption. It is not simply a knowledge but rather a meditation that will go on for many generations. It is a great messianic Sign-post for studying humility.
But Christianity could not have maintained the strength needed for its construction with the Sign of the Kingdom of Heaven. For, in any case, the Kingdom of Heaven is Hidden. Two great Signs were needed to maintain the stability of its faith, the Kingdom of Heaven and the Sign of the Resurrection. Belief in the Resurrection of Jesus is the life-line of Christianity without which Christianity would have had no existence.
From the Final Sign of the Resurrection of the Tzadik Haim, we understood with enormous surprise that the Sign of Jesus’ Resurrection from the dead, to show himself resurrected to his disciples on several occasions, sufficient to establish that Sign on earth, was a true and necessary Sign also in those Initial Signs. As Christianity had to be, so the Sign of Jesus’ Resurrection had to be.
Also in this the idea of a particular person being resurrected and that said resurrection represents an important Sign for the world is somewhat closer to Christian mentality. In Judaism, the general Sign of the Resurrection of the Dead represents that period of history in which the worthy just arise from their graves etc. Here is the basis concerning this matter received directly from the Tzadik Haim. He taught me:
Jewish Tradition is confused concerning tehhiyat ha-meitim (resurrection of the dead). It will come at a time that God alone knows; it is not predictable. They speak of it as coming together with Messiah and the Prophet, or sometimes just before or sometimes just after, but the question is quite different. Concerning the time of the resurrection of the dead in that sense, God alone knows how many generations away it is. There are many, many historical phases that Israel and the world will pass through before that time.
With God’s choice of the Final Goel, Haim, he accomplishes the Final Sign of the Resurrection:
Giordano Levi saw in his dream marvelous gardens and perfumed flowers, an indescribable world. He then saw the Tzadik Haim walking with his wife Mazal. He greeted the teacher, “Shalom moreh”, “Shalom Giordano". Enters Gino (who in the First Sign of the Stars saw the Book of the Stars in the hands of Giordano Levi) who is marveled at seeing the Tzadik Haim alive. Ha-Moreh Haim said to Gino “It is true, I was dead, and I have arisen in Resurrection”. Gino, stunned, turned to Giordano for help. “Yes, Gino, it is true” said Giordano, “only the Tzadik Haim can do this”.
This is the historical Sign of the Resurrection needed for the Final Redemption and for the continuation of this Sign in all the future generations until the time of the historical climax of the actual Resurrection of the Dead.
Again, in one sense, the Jews did not need the Sign of the Resurrection of the Goel until it arrives and is offered fully to Israel. Once the new structure of the FR is revealed, all is understood in its place. The Tzadik Haim completed the Historical-Redemption Sign of the Resurrection of the Dead.
We have testimonies in dreams that certain people in the other world merited to the Resurrection in merit of the Resurrection of the Goel Haim. Others of the other world have said that they already have heard of the Goel Haim. In truth these are marvelous and important revelations. We cannot see what is happening in the other world nor can we comprehend in any way how it is there. But it is there and these dreams help us visualize its reality.
Christians, however, needed the Sign of Jesus’ Resurrection which is the Great Pillar of Christian faith. The Jews have the Sign of the Resurrection of the Dead. They will come to understand the form in which it is revealed, Resurrection of the Final Goel, Anointed Judge of the Kingdom of Heaven. But without the Sign of Jesus’ Resurrection, the nations would have had no tradition and the concept would have been totally removed from them. Through Christianity by way of belief in Jesus’ Resurrection they received the tradition of the resurrection.
An immediate problem for the Jewish world, at first, is the Sign received by Giuseppe Manigrasso in Italy in 1998: The archangel Michael, minister-angel of Israel, appeared and announced “Three are the men of the Redemption, Moshe, Yeshua and Haim”.
If the angel had not said it, we could not have said it. And most likely it was just Michael, the ministering angel of Israel, sent by God to give this message. The difficulty in absorbing it on behalf of Israel is offset only by the faith in the Signs received and thus, here, faith in the truth of this message from the angel of the People of the Torah.
Let us then be mature. Either this entire new message of the Final Redemption is true or else the entire new message is false. We are few but we know that it is true from a thousand standpoints verified by the Final Signs themselves. Once one understands and believes that the Tzadik Haim has truly been chosen by God Almighty as the Third and Final Goel and that the Final Signs are our means of receiving new redemptional teachings from the beloved Tzadik, every word of each Sign will be studied as Mishnah to receive its teaching. The entire idea has yet to come; the concept of ‘three men of the redemption’ is itself new.
Nevertheless, for the Jewish people it would have been easier had the angel said “Three are three men of the redemption, Moshe, Mordechai and Haim.”
I will get back to this point but at first let it be mentioned that this dream of Giuseppe didn’t arrive until the 14th year of the Signs, after many needed final conclusions to the Correction of Christianity. But in the first (or second) year of the Signs, the Tzadik Haim had revealed himself in a dream to Giordano Levi. The Tzadik Haim was standing in a sort of fenced in garden; his stature was full and very strong. From outside the fence, in a part that allowed him to extend his arms inside, Giordano grasped the legs of the Tzadik Haim and held on to them forcefully. The Goel Haim announced “Tell them that I am the Tzadik incarnated three times”.
This Sign is nothing less than the necessary attestation of the Tzadik Haim himself that he has been chosen by God to be the Goel of the Final Redemption. If someone, studying the Signs, asks what proof is there from the Tzadik Haim himself has announced that he is the Goel, this announcement answers to them. A Sign with a similar purpose was received by Adam Kamkhaji in Bersheva (perhaps 1989): he was close to the Tzadik Haim and Peretz was present. The Tzadik said to Peretz “Who am I?” Peretz answered, “The Tzadik Haim is the Final Goel even if as yet very few know of this”.
Above I explained that Mordechai ha-Tzadik is in the Sign of Isaac, our father, while Yeshua was in the Sign of the Sacrificed Ram. Mordechai was also a true Hidden Tzadik of the Hidden Tradition and we have received it that he was the First Head of the 36 Tzadikim ha-Nistarim. Mordechai, thus, knew the secrets of the upper world and the Higher Sanctity as well as the tradition of Kabbala Maasit.
Yeshua was not a Hidden Tzadik; he had no knowledge of Higher Secrets. What he received in the School were in the category of ‘secrets of the Kingdom of Heaven’. Also the Initial Signs revealed ‘secrets’ of the very Hidden Kingdom of Heaven. For this reason an extremely severe shevu'a was taken by the receiver not to reveal them. It is one Hidden Tzadik in every generation, the Head of the 36 Hidden Tzadikim, who knows the ‘secrets of the Kingdom of Heaven’ for those secrets must be with at least one Tzadik in the world. These secrets are the heredity of the Prophet Elijah, of blessed mentioning, but the Prophet is not considered as being in the world even though he descends very often to this world and is present at every brit milah. The great Prophet Elijah is the Head of the Tzadikim in every generation but he is not in the counting. Therefore, for the sake of the world, the ‘secrets of the Kingdom of Heaven’ were known to the Head of the 36 Hidden Tzadikim of every generation.
Such ‘secrets’, however, are of a very particular category. They are not the Higher Secrets of the Hidden Tzadikim on very Hidden Levels above and who know the nistarot of the world. The Higher Secrets are above the nature of this world; to enter them one must be educated in the sanctification required and then given permission. The true Tzadik reaches those hidden levels and he has an extremely elevated service to God on those hidden levels. Those are not ‘secrets’ that can be revealed in the world, not in speech and not in writing, for they are ‘secrets’ of the ‘heavens’ and not of the earth. The heavens are the heavens unto God and the revealed things are unto us and to our children for always. Yet ‘the secret of God is unto those who fear Him’ and in that fear they do not reveal them.
The ‘secrets’ of the Kingdom of Heaven, however, are of another substance. They represent a hidden knowledge of a great redemptional ‘secret’ which begins to be revealed for the world with the coming of the Final Goel. It is an immense secret but it is bound to its eventual revelation in the world; it is for the world. In as much as true Higher Levels are concerned, Yeshua was not on the level of Moses, or of the Tzadik Mordechai or of the Final Goel, Haim. Yeshua followed the destiny of his personal development and in the great seriousness of his faith and in his sincere desire to see a truer Israel he was led by God’s Providence into the situation of that mission.
Jesus was in the category of the ‘Tzadik who lives in his faith’. The pithy prophetic wisdom of Habakuk’s reception contains in it the entire Torah, as is known. It contains levels of even true Tzadikim but even more of Tzadikim of the Torah while at the same time covers every level of every person who lives in his faith of the One Living God according to his faith and according to his knowledge of the faith whether it be great or small or quasi nil.
For the sake of a universal glimpse, let us say that concerning the actual level of the world, the extreme maximum number of people might hope to be on the level of a Just person who lives in his or her faith. This level is in the range of all humanity, much less so, the level of Moses or the level of the Tzadik Haim. Such was the purpose of the Messianic Mission at that time, to be a binding element to all levels of the population.
That Messianism was the instrument to be a binding factor between the Kingdom of Heaven and the earth. This was the essential messianic message that binds all Jesus’ teachings in the Gospels.
It was the enormous ‘illumination’ of that Binding Position that confused the minds of the fathers of the Church. They did not have the means to maintain such an incredible revelation in its proper boundaries. And in the unbounded joy that derived from that effulgence they wrote unbounded linguistic formulations that led to the construction of the Deified Tower.
If we leave aside the question of the Jewish fault, what came out, in truth, was not so much the fault of Paul or of John or of any person as much as was the ‘fault’ so to speak of the very nature of the Messianism required at that time, a messianism that would be lifted up as a sign-post to the ends of the earth.
We may even say that that Deification was foreseen prophetically in the verse ‘He is the first and He is the last and with Me there is no other god’. There is no doubt of the true faith of Israel in the first redemption and there is no doubt of the true faith of Israel in the third and final redemption but concerning the redemptional mission of the second redemption, here the tikkun (Correction) is needed to reteach the true faith, for 'there is no God outside of Me' and 'I will not give My glory to another'.
The second redemption was meant to be a great light unto the nations, as explained, that the ‘RESH’ of ‘ASHER’ had to be a light unto the nations so that the Final name be the Final Universal Redemption, for Israel and for all the nations. This is the reason for which Christianity HAD to come out. In the absence of any such light from Israel, a light as great as the sun would lift up a message that would be heard in all corners of the earth. Israel’s work would be done at the level that it would be able to be done even without Israel, at least until the historical embrace of Esau and Jacob, our father.
All the news of the Final Redemption are true and they are perfectly within the pure Tradition of Israel, written and oral. The Final Signs, however, complete the historical Signs of the past and bring them unto the new forms which pertain to the FR. If I make statements such as ‘We the few Donkeys of the Goel Haim who are living in the light of the Resurrection of the Tzadik Haim, I am not being Christian. I am being perfectly Jewish, but a Jew of the Final Redemption.
Purim was not a universal redemption nor was it deemed a complete redemption since the Ten Tribes of Israel were not included in it. Purim remains a Hhag la-Yehudim.
The redemption of Mordechai and Esther came to reattach Israel to its former faith. It was a conclusion to what had begun at Sinai, a repentance of the people as a whole, the likes of which had not been known previously. The people of Israel, in galut, had died a spiritual death and were no longer the people of the Torah. Through the work of Mordechai ha-Tzadik and the miracle of Purim, Israel was given new life, it was virtually resurrected. There was also a new light in Purim but it was the Hidden Light of EL MISTATER operating great miracles by way of the ‘stars’ and by way of natural channels.
This is no small matter. It represented a particular closeness of God to Israel. He, so to speak descended into Babilonia with them and secretly brought them up from there. That ‘level’ of hiding Himself in nature alongside of Israel was obviously a new phase of Israel’s understanding and that Hidden Light never left them. For times would come and Israel would come unto the time of long galut among the nations where they would need God’s hidden miracles day by day. That Hidden Light of EL MISTATER is hidden in the ‘SHIN’ of the name ‘ASHER’. The ‘SHIN’ is also the middle Letter of the entire name; it is the Binding Middle Pillar that binds the first redemption and the final redemption for the Jewish people. That is for all times but the historical redemption of Purim brought Israel to the construction of the Second Temple, thus to the historical time of the ‘RESH’, the historical time given for the light of Israel to become a great beacon of light unto the nations. Be-’avonot u-be-’avonot.
The ‘SHIN’, however, although it redeemed Israel, did not have in it a Messianic Mission to become a light for the world, even if the glory of Mordechai’s name became famous at that time in all the world. But it never became an internationally recognized redemption. As its hiddenness so has it remained hidden to the eyes of the world, hhag only to yehudim.
Thus although Mordechai ha-Tzadik is undoubtedly the second redeemer of Israel in its exclusive sense, the Messianic Mission given by the ‘RESH’ has already in it the Universal Signs so that all the Signs of the past may be uplifted in a New Light that goes out for the nations. Since the messianic mission of Jesus went out for the nations and, even more essential, it represented the salvation of the Lost Sheep of the house of Israel, while on a hidden messianic level, it was the Sacrificed Ram in Isaac’s stead, Yeshua is called the Second Man of the Redemption. In the affirmation of the archangel Michael the term ‘redemption’ means ‘in view of the final redemption’. Yeshua had the Initial Messianic and Redemptional Signs that of themselves were in the view of the final redemption.
It’s hardly for Yeshua that we need fear. There is, unfortunately, messianic implications in the fact that before the time that Yeshua ‘returns’ to Israel (by way of the Correction) there is something of a similitude, in a negative sense, between the ‘rabbis’ of today and the ‘rabbis’ of then. There is much crassness instead of refinement, there is much closedmindedness, there is much business done in the name of religion, there is much falsehood, there is love of name and honor, there is closedheartedness and unbounded evil-tongue, there is the looking onto other people’s plates to search out the level of its kashrut, there is superficiality, there is a great lack of derech eretz. Of the Othodox I speak.
See how it goes together. Israel’s ‘forgiving’ Yeshua and its recognizing his historical messianic mission will coincide with the time of God’s loving forgiveness of Israel’s sins. Forgive so that you may be forgiven. The rabbis at that time will change; they will be filled with loving-kindness and derech eretz will be practiced and felt among themselves and with all other human beings. They will believe firmly in the announcement of the Final Goel, Haim, “We are all of the same flesh”. Their Torah will become enlarged in the extension of love from Israel to all the nations.
When the light comes, also the messages of Yeshua will become understood and studied because they represent true historical messianic Signs. With humility and in all humbleness, they will search out and find how God’s wisdom arranged history to make all points meet in the end, hiding from us all His intentions for 2000 years. The New Wisdom of our smallness will elevate them unto a higher Torah wisdom all within the framework of the True Tradition of all Israel.
It is for understanding that I speak. To fear those Messianic Signs is said only for the sake of understanding their messianic potency. They are not the Signs OF Jesus; the Signs themselves are from the Lord, our God who designed the Historical Redemption. They are Signs which must come to their historical conclusions.
But be not afraid. The Shoa is gone with; Israel’s collective sins of all past history have been forgiven. And the Final Goel was chosen by God in June 1982. And the Donkey who eats Bread for the first six full years took on the forms of the Second Coming of Christ, his descent from the Cross, his tremendous battle against the Deified Christ. All-donkeyed-up, I ate the Signs of the Great False Theological Construction and I burnt them in the fire of the Second Commandment. I’m a good Donkey, you see, but in those first six years the Star of Christ was upon me and it hadn’t yet changed name. In such a way I was able to feel myself in the position of Jesus at every phase of his story.
Only as a Donkey of the Final Goel could I have survived that time of stellar elevation without finding myself believing something of myself which is not true. The centeredness of the messianic influxes of that Star lifts you unto an immense Providential Convergence in which you find yourself at the center of a great historical moment. For six full years I ate up the Christian Signs and converted them into sheine yiddishe kinderlich.
I donkeyed myself into Churches, announced the Final Signs to Catholic Priests and sent letters to the Pope with Brays of Joy. You understand, dear Rav Berger, with the messianic Donkey Signs upon me, I was able to neutralize even the thickest idolatry, burn out the thickest magic formula, reveal the historical bonds of injustice done to Jews in all the centuries and tear down the buildings of all theological Christianity.
Do not think that it finished with the Donkey Christ Signs. For the following six years I was the Donkey of Messiah son of David Signs. Even the Tzadik Abuhhatzeira (Baba Sali) in a dream to Adam Kamkhaji in Bersheva, 1990, said to Peretz, “Ah, so you are the Donkey, Mashiah ben David”. I got out of one Great Universal Center to be shifted into the Center of the Universal Israel, all in nice Donkey Skins.
After twelve years of swimming around in messianic Donkey-Signs, the Tzadik Haim, came in a dream, kissed me on the lips, then pushed me away and said with severity “You thought yourself the Messiah”. I woke up broken of any sub-conscious or even semi-conscious aspirations to Messianic titles. The kiss was as the kiss of Jacob and Rachel, the Messianic Joseph Signs and the Messianic David Signs had been received and sufficiently documented for the sake of their Signs for the Final Redemption. With that accomplished, thank God, the Donkey or Peretz or both needed help to undress themselves from the Messianic Visions of twelve years. The Goel Haim gives the Sign that the Sign is finished and accomplished and then he breaks us away from the forces of those messianic Signs. The Sign is Redemptional; it breaks down an erroneous level so that all future messiahs from the house of David remain with the simplicity of a Donkey and not bolster themselves in undesirable messianic self-esteem.
I am not a Messiah; I am a Donkey-Messiah-Buster from the very special Donkey Stable of the Kingdom of Heaven. I come to tell Messiahs of the future to be good Donkeys. But are you not amazed, Rav Berger, that a small Donkey such as I was able to press 2000 years into only twelve years? You are right but that is a miracle of the Final Signs. Hee-haw, hee-haw!
For as you will by now have probably understood, the real problem concerning Jesus’ mission was that the she-ass that he rode on was as yet unable to speak. The Completed Donkey who Eats Bread and Speaks comes only under the Jacob Signs of the final name. And for this reason Muslims will eventually come to understand the clear line of Abraham, Isaac and Jacob and not to confuse Ishmael with the Akeidah. For they are a nation similar to a donkey; so they too will understand the Donkey in his completed form.
For the six years from the thirteenth to the end of the eighteenth years of the Signs, I was the quite Illumined Donkey in the New Light of the Altars of the House of Prayer of Seven Floors and Thirteen Altars. The Twelfth Altar, called the Altar of the Leviatanit, was received in Italy and established in Israel during the eighteenth year of the Signs, immediately completed by the Thirteenth Altar called the Altar of Marriage.
So here we are in Bersheva, well hidden in our Donkey garments from the outside world. But now the Big Sign is Present, from the nineteenth to the end of the twenty-fifth year of the Signs under the Sign of the Donkey who eats Bread. With Pesah we have entered the second year under the Sign of the Kingdom of Heaven. I thank you so much for opening my braying heart.
thank you very much