Gnomen
51-100
GNOMEN
51 -
In a
similar manner it may be understood that the story of Yeshua as it was
portrayed in the Gospels often carries with it such gross superficiality that
it is offensive to critical sense. Usually that superficiality is ‘covered
over’ by the severity or by the wonder or by the enigma of Jesus’ statements.
The superficiality with which the boyhood and young-adulthood of Yeshua is
described is so shabby, so scarce of information and so superficially reviewed
that it hurts. Nevertheless one hears of an astoundingly acute youth who
acquired the knowledge of the Torah and of the Prophets and of the Pharisaic
tradition and who in a short time became a teacher of Torah who went around to
many synagogues, especially on the Sabbath, and taught the words of the
Prophets.
GNOMEN
52 -
We
hear also of the difference in approach in his teaching in that it was, let us
say, as a direct flame living its burning reality. It was not simply to relate
some higher thought contained in the verse. Jesus obviously brought the
prophetic pronouncements to find place in the reality of that period. I have
received it directly from the Tzadik, Haim, that Yeshua was, in truth,
extremely acute in perceiving the words of the Prophets of Israel and he studied and meditated
on them always. He was also very quick in acquiring the traditional studies. In
order to enter the secret school of the Essenes, the Tzadik explained, it was
necessary to know all the Torah and Prophets and the oral tradition of the laws
until that time.
GNOMEN 53 -
All
this acuteness and precociousness was previous to his entering the School. It
further confirms the idea that there was a particular stellar influence upon
Jesus and that this star helped him at every step of his young existence to be
prepared for the mission to which he was destined. Indeed the evangelical story
of the three king magi indicates the stellar preparation to his mission. He was
born under the star seen by the Magi and therefore it was this star that
brought him and guided him upon the path of his destined mission.
GNOMEN 54 –
All
these aspects of Jesus’ mission which are mentioned in the New Testament, even
with the superficiality of its expression or lack of its information, represent
information concerning the Hhanukah aspect of the Initial Signs. Without,
however, the until now hidden story of the Purim Signs which did not leave the
School and did not enter the New Testament scheme, the true basis of
Christianity is missing as is missing the truth of how Jesus came on to the
Initial Messianic Signs. There is an elevation and yet a reality in the Purim
Signs that would have interfered with the universal light that Jesus had to
preach.
GNOMEN 55 -
Thus
connected to the Purim Signs is the hidden and also dark side of Jesus’ reality
in the School of the Essenes and his determining relationship to John the
Baptist who left the School about a year and a half before Yeshua. There are as
well the hidden aspects of the School of Esther itself which further
illumine the understanding of the elevation of the hidden Initial Signs and
consequently furnish deeper comprehension of Jesus’ mission. This book of
Esther is actually and presently revealing the Hidden Purim of the Final
Redemption. In doing this it reveals as well the hidden aspects of Christianity
which for many reasons could not become part of the New Testament tradition.
GNOMEN 56 -
I am of course a Donkey now
a Donkey true to Signs
I’m ridden on in Bethlehem
in Messianic lines.
The Passion’s resolved, thank God
And Christ came down from his Cross
he almost got verbalised at Genzano
which would have been a terrible loss;
but it was after the Resurrection
and the Donkey had more than twelve
while White Horse was onto his mission
and the Tail into laws did delve.
Gilat Haim, Yoel and Haim Shimshon
were learning not to cry
they fought a bit but all agreed in their love
for Asher Yosef Tzurishaddai.
The Great Purim is now at hand
revelation is close by
the School of Esther and the Tribunal
of the Tzadik Mordechai.
I am but only a Donkey
no Tzadik or messianic man
I eat up descending Gnomen
and write them as best I can.
My Head stands above in the Stars now
and my New Heart desires to pray
Peretz receives the Tablets
and I dance out the words as I bray.
‘Purim is resolved’ I chant
Mordechai and Esther are here
‘ASHER’ can receive the great Alif
and Shushan has found its heir.
heavens and earth are renewed in
the Sign of the Tzadik Resurrected
as the Tzadik Haim explains the Tree of Knowledge
of Good and Evil Corrected.
GNOMEN 57 -
Thirty Gnomen before we begin at eighty eight
and so some words that you’ll appreciate
to better understand just what was said
before there was a Donkey to eat the Bread.
Before the holy Tzadik was chosen Goel
Before the Completed Signs betook us in our trail
Before the Sacrifice had lifted up on high
the Final Suffering servant, the pupil of God’s eye.
GNOMEN 58 -
Be it remembered that before that end
there were no redemptional Signs with which to spend
one’s time in binding history to its greatest phase
but only words of fire from the higher maze.
An historical secret closed in a hidden sphere
which if revealed would surely make it clear
that the historical Jesus had had more to say
than the Gospels’ unrevealing yes, yes, nay, nay.
GNOMEN 59 -
His force was not born of an angel’s clout
that suddenly touched him from within and without
as an angel born directly of God’s word
or from virgin purity, the apex of the absurd.
He did not descend from a heavenly Cart
come on short visit and then to re-part
but his visit was shortened, that is true,
and this fact has meaning for Christian and Jew.
GNOMEN 60 -
For the young man did not speak words of harm;
there was wisdom on his lips more than charismatic charm,
there was depth to his sayings and even justified wrath.
Who was it then that had strayed from the path?
Why did he speak such to the Doctors of the Law?
Why was he embittered for the strife that he saw?
Why did he speak up to say what he could
when there was no one to listen, that he be understood?
GNOMEN 61 -
Yet why did he dumbfound the masses as well
or would he then douse the fires of hell
would he try to change nature’s unrelenting course
to feed them of Higher Bread for physical force?
Yet from whence this power of miraculous fame,
to make see the blind and to make walk the lame,
to heal of all demons and send them away,
to order the spirits and make them obey?
GNOMEN 62 -
to multiply bread and create better wine
to quicken Lazarus from his death chamber’s Sign
to yell at the winds and change their direction
and to speak in enigmas of his own resurrection?
to walk on the waters and fly in the sky,
why did you do that, Yeshua, o why?
Why did you do in your name such a feat
without telling of the power of Kabbalah Maasit?
GNOMEN 63 -
Why couldn’t you tell them of the Essene School,
and that you were versed in the Damascus Rule,
and that you knew of the Kingdom of Heaven
from the followers of the Teacher whose bread they did leaven.
Why did you hide in the boundary of love
while using names without permission from Above
why did you awaken the clamour of the senses
by using your secret to break down all fences?
GNOMEN 64 -
Did you not fear for the minds of men
and the women and children who saw you then,
unable to distinguish one wonder from another
unable to discern one tradition from its brother?
But you had to, I know, to achieve your aim
and no one was there to uphold your claim
you would show nonetheless that someone was there
someone whose Father for all did care.
GNOMEN 65 -
someone who acted as behoves a son
as the Israel commanded, His
first-born one
as the people in darkness who saw a great light
and lifted it up to illumine the night
as a beacon of hope in the face of distress
as a ray of joy’s spirit in its happiness
as the sign of a Messenger who knew what he said
as a teaching of faith which awakened the dead.
GNOMEN 66 -
But you couldn’t tell it,
brother mine, we know
every step was a contradiction, so
that nothing of human heredity
impede the drama of that messianic show.
You could tell naught of three years in the School
or that you followed John’s Sign of
Prophetic Rule
or that you hid your intentions and were very discreet
until you received the secret of the kabbalah maasit!
GNOMEN 67 -
nor could you say that the Teacher of Justice
was known to you and that you saw higher ways of Justice
descend within the walls of Esther
three years you walked in that holy sphere
and knew the narrow path upon which wisdom treads,
the silence of meditation and purity of beds,
the Morning Star’s glory as it brings up the day
the sacrifice of tables sanctified in God’s way.
GNOMEN 68 -
the ritual bathing everyday before dawn
the propitious times when the ‘fish of prayer’ spawn
the virtues of dew drops and the nature of life
from the seed to its birth between man and his wife
guided thoughts of the Star Calendar’s gaze
hidden caves of holy unions’ blessed maze
of secret studies, of the oath, of the Pact
of the Messianic Order from which none might detract.
GNOMEN 69 -
All this you knew and saw and practised
and for a year and a half in Yohhanan’s presence
you sucked up the spirit of his teaching
and felt the underwritten Star of his preaching
you watered your passion in his prophetic fire
to know the conclusion to which his soul would aspire
to see where the prophetic seed would land
to know what would happen as you know your own hand.
GNOMEN 70 -
but then suddenly the austere prophecies took to the desert
and the flare of apostasy arose in the School
for the oath of life broken from the Damascus Rule
into his own hands he formed his image as a tool
to make repent the remnant of the nation
to save the saveable and help them reach a station
of new-found spirit and fear of the Lord of Hosts
who lifted the humble and destroyed every spirit that boasts.
GNOMEN 71 -
How had he left, that spirit of desert prophecy,
how might death recompense him for his broken vow
from which voice had he gone without permission
into his own permission to furrow without a plough
to cry onto the rocks of his decision
to bind a new history of rock-born precision
to burn out the sunlight of the rational way
and confuse the minds of fathers who lead their sons astray.
GNOMEN 72 -
Yet you found not only the violation of an oath
but the vision of a promised mission and a calling or both
for how would the medicine come unto its grace
if the doctors remained hidden in one unknown place?
how would salvation find people to save
if the sick remained ill and fell to their grave
or how would the ill of spirit be cured
if no one gave them a spiritual sword?
GNOMEN 73 -
An ocean of thoughts swept through you
of previously unknown reflection.
Where were the boundaries drawn
between a life-time oath and sudden election?
Did not the chain of Providence bind or disengage,
according to the moment of life’s book and earth’s page,
given to a moment of some monumental calling
to those who are ready for arising or falling?
GNOMEN 74 -
But you waited and you thought at long
while preparing yourself for the inner-sanctum song
for a year and a half you went forward and arose
in the stature of knowledge of the hidden rose
you were quiet and did not evince a trace
of your respect for Yohannan now held in disgrace
no one suspected what was boiling in your heart
or that ideas had entered of your messianic part.
GNOMEN 75 -
but John had seen that he’ld be followed
a thought that never left the young man’s fusion
a mosaic was in its formation
in a format of unknowing confusion.
until his trial period of three years did expire
and he entered the secret of his hearts desire
at the hands of Rav Prahhya he received and felt complete
in the secret names of the kabbalah maasit.
GNOMEN 76 -
then the two strands of his heart came to meet
and bound his existence from head to feet
with signs coming in dreams and with visions anew
his mission called and taught him to do
as his conscience guided him before his obligation
to make known the Father of Israel to His prodigal nation
to call down a new spirit of messianic love
and reconcile Israel to its Father above.
GNOMEN 77 -
to chastise with words the leaders of corruption
to show them with actions a spiritual eruption
to wash the feet of the poor and the humble
while doing wonders that make the old world crumble
to heal the sick and feed the poor
to purify lepers upon death’s floor
to open the hearts to a higher good
to hearts of flesh and not of wood.
GNOMEN 78 -
he pondered until his mind and heart were one
to sanction his actions in Yohhanan’s Sign.
He left the School and sought out John’s immersion
to take on the Sign of the messianic prophet before Israel’s long dispersion.
I ask forgiveness for the poetic license of my
rhyming without having the license of any poet. When it comes, I do it;
sometimes this helps me dispel certain inhibitions that might hold me back in
my normal gnomenized prose
GNOMEN 79 –
Except for the term Sign and any
other messianic terminology such as ‘messianic prophet’, I have tried in the
above lines to give an idea of the main points that could be understood from
the hidden lessons of Tzadik Ha-Kadosh, Haim, taught to me during the 70’s.
Generally when the Tzadik spoke about Jesus, he used the Hebrew Yeshua (not
Yeshu). The explanatory words of the Tzadik concerning the question of Yeshua were
generally concise and always ‘cryptic’ in the sense that ha-Moreh made it
understood that there was much more to the story that he could not reveal.
Nevertheless the revealed part was enormous. The Tzadik Haim would say, for
example, “The secret that everyone would want to know is that Yeshua lived and
studied in the School of the Essenes for three full years”.
GNOMEN
80 -
The
Tzadik Haim, in pronouncing these words (our conversation was always in
Hebrew), laid great emphasis on ‘three full years’ in such a manner as to make
it sound like an extremely long period of time. I tried to understand why a
period of only 3 years was considered such an enormous amount of time. Ha-Moreh
explained, “The secret that Yeshua possessed to perform the miraculous actions
that he did afterwards, was one of
the secrets of the Kabbalah Maasit. He received that secret only after three
‘long’ years of study and severe discipline with the Essenes. Only after he
received the secret did he decide to leave the School, as Yohhanan had done
before him.”
GNOMEN 81 - “The words of Yohhanan” continued the
Tzadik, “that the messiah was the one who came after him, never left the
thought of the young Yeshua. It entered into his heart and slowly but surely he
convinced himself that it referred to him.”
“Three
years in the School of the Essenes” explained the Teacher Haim, “is extremely
significant. For one, the whole world is searching for this information because
it represents the key to understanding the true history of what happened at
that time.”
“Just
to enter the School, one had to know the entire written and oral traditions of
the Torah. Yeshua, although he was very young, was extremely well versed in the
tradition and he was particularly acute in the Books of the Prophets”.
GNOMEN
82 -
“Yeshua,
even more than for other reasons, went to the School of the Essenes because he
desired to receive the secrets of the Ancient Tradition, the Kabbalah Maasit,
secrets which at that time were known only among the teachers of the Essenes".*
*
these secrets entered the School on the authority of the Teacher of Justice who
was Head of the 36 Hidden Tzadikim in his generation, but the teachers and
sages if the School were not of the Hidden Tzadikim.
“They
had many other secrets as well, Peretz,” the Tzadik Haim would add, “but I
cannot speak. It’s an incredible story. All have been mistaken and no one has
understood anything. But you too, Peretz, will have to stay quiet and keep the
secret. When you will know what it is all about. You will see that all are in
error but you won’t be able to say a word, because there is no permission to
speak. It’s the work of God. We cannot enter that which is His work. As long as
the time of the end has not come and permission has not been given, it is
prohibited to speak. Therefore be careful when your turn comes, Peretz, you
will know the secret but you will not be able to say it to anyone, not even to
your talmid. Even the other Tzadikim do not know this particular secret. It is
apart and it is known only to the Head of the Hidden Tzadikim in each
generation. This is a necessity for the world because the secret has to be
carried along by one person, until the time comes that God alone knows.”*
*I
bring this so that the reader might understand the enormous difference between
before and after. One need not be surprised that the Tzadik did not know that
he was the Final Goel because this title comes only at the end of the last
sacrifice etc. With the death and resurrection of the Tzadik, everything
changed. I did not merit to be a Hidden Tzadik and so the Final Goel turned me
into a Donkey and gave me permission to bray
GNOMEN 83 -
“I
can tell you this, though,” ha-Moreh Haim would say, changing the calibre of
the preceding elevation, “Yeshua knew when he broke his oath that he would have
to die young, for it is written in the oath itself, sworn in the name of God.”
“Three
years was a long period of strict preparation to receive the secret. Yeshua
also meditated for great lengths on the words of the Prophets and he
contemplated in depth on the teachings of Yohhanan ha-Matbil. What you have to
understand is that Yeshua, in the end, revealed some secrets of the Kingdom of Heaven (malchut ha-shamaim)
without permission.”
GNOMEN
84 -
“If
someone reveals secrets of the Kingdom of Heaven or uses secrets of the
Kabbalah Maasit, he incurs the penalty of dying young before his time, because
those secrets come from above and the severity which surrounds them knows no
left or right. To correct the breaking of such an oath, only a precocious death
will help” explained the Hidden Tzadik with great seriousness.
“Nevertheless,
Yeshua knew what he was doing and he knew what he was saying, but the Hachamim
didn’t understand his intentions. He spoke just things and good things and words
of humility, whereas, unfortunately, be-avonot ha-rabim, the rabbis of that
time were arrogant and unworthy to hear words of wisdom”.
GNOMEN 85 -
The
Teacher, Haim, never took pleasure in speaking about this subject. When he did
talk about it, it was for necessity, so that there be no gap in my
understanding. Almost always when the Tzadik would explain something of that
arrogance, he would stop at some point in the middle and conclude, “What might
we say and how might we justify ourselves! (ma nedaber uma nitztadak Genesis 44-16).
If we spit, upon whom shall we spit, on our own faces? It’s better to hold our
tongues and keep quiet.”
Yet
before keeping quiet, the Tzadik had given over, in few words, the bitter
understanding of whose faces, in truth, had been spit on - on all those who
studied the Torah, but who, instead of receiving the humility of Moses, learned
the arrogance of Korahh, be-avonot ha-rabim.
GNOMEN
86 - I must again remind the reader that notwithstanding the extremely
illuminating lessens on the Essenes, on Jesus and Yohhanan ha-Matbil, received
from the Tzadik, I was in no way able to know the ‘secret’ of the ‘Messianic
and Redemptional Signs’ that existed at the School. The thought never occurred
to me that there might be a ‘messianic mission’ connected with Yeshua. As a
traditional Jew it was impossible for me to entertain such an idea.
Even
the words of the Teacher ‘Everyone has been mistaken and no one has understood
anything’ were understood by me in a very simple manner. I took this to mean
that the rabbis, from that time on, had never understood anything of the true
Yeshua, and obviously, all Christians had never understood anything of the true
Jesus, having deified him. No more and no less.
GNOMEN
87 - Concerning the School of the Essenes, the Tzadik praised its high level of
sanctity and affirmed the truth of the secrets known there and gave me to
understand that in that moment of history, true salvation was to be found only
there. I once asked the Tzadik Haim, why the School of the Essenes had not
merited to an historical continuity.
The
Teacher answered, “Because it was outside of nature; when its time passed,
nature returned”. Then the Tzadik, smiling, added, “Like the bread that Yeshua multiplied with
the secret of the Kabbalah Maasit; for the moment it worked and everyone ate,
but afterwards everything turned back to nature as before.” At this point the
smile of the Teacher turned into a subtle laugh that derives from profound
knowledge and said, “Do you understand, Peretz, what I’m saying to you? It’s
true that Yeshua multiplied the bread and it is true that the multitude ate of
it and was satisfied. But the entire action was outside of nature, and that
which is outside of nature cannot remain in the world for long.”
GNOMEN
88
At a
time of personal sadness*, especially for one's own errors, often a person
imagines himself justified; that is he feels himself justified by an imagined
tribunal which takes pity on him for whatever he has committed.
Yet
the fear of Heaven begins when one sees himself under the judgement of his
Creator, or as we say, under the judgement of the Higher Tribunal.
When
a person gets used to seeing himself under the 'glance' of the Higher
Judgement, he will be extremely careful in his actions, in his thoughts and in
all his spoken words. Such a person is called a just man who lives in his faith
- tzadik be-emunato yihhyeh.*
GNOMEN
89
The
Jew, commanded as he is in the laws of the Torah, when he lives a proper life
before God, sanctifies himself in the commandments of the Law; this refers to
the particular sanctity (kedusha) inherited by the Jewish people. But the
category of the 'just man who lives in his faith' is applicable to all, Jew or
non-Jew, whether one participates in that 'particular sanctity' or not.
The
holy laws of the Torah teach the ways of righteousness; therefore study in them
helps a person to recognise that justice which is desired by the Higher
Tribunal.
GNOMEN
90
The
Book of Ester reveals the ways of justice (before the arrival of the Completed
Signs of the Final Redemption, this justice could not be revealed; it was
sealed off by the Christian 'knot'. Only when the knot of Yeshua's mission is
untied and its purposes revealed to Jews and Christians alike, is it possible
to recognise the Divine Justice in the prophesied conflict between Esau and
Jacob......or the Divine Justice in Isaac's binding and his salvation by way of
the Sacrificed Ram.....) in the Divine Design*
*(take,
for example, the story of Abraham and Malchitzedek; an extremely important
equilibrium of the Divine Design in its realisation for the Final Redemption is
contained here. So too, in all the messianic and redemptional allusions of the
Torah, the Divine Design that was hitherto hidden is justified by the finalised
messianic and redemptional forms given by the Completed Signsof the redemption
of mankind.)
The
comprehension of the Divine Design in history furnishes a New way in which one
may elevate himself in the fear of Heaven* and feel himself under the direct
scrutiny of the Higher Tribunal.**
*once
it is understood, for example, how the relationship of Malchitzedek and Abraham
is realised in the Final Redemption in the relationship between the Goel and
the Donkey who eats Bread or between the Anointed Judge of the Kingdom of
Heaven and the Priesthood of Malchitzedek in the House of the Redemption, the
prophetic words of the Torah become a prophetic reality in the Final
Redemption. This brings the fear of Heaven to earth and into one's heart. It
binds the words of the Giver of the Torah with His words of the Completed Signs
(while the undoing of the Christian 'knot' amazes both Jew and Christian and
awakens the 'love' to God and to all peoples). The New Way thus derives basically
from the Prophetic Realisations of the Completed Signs.
**this
is the fear of Heaven referred to; the fulfilment of the prophecies by way of
the Completed Signs eventually gives way to an elevated sense of 'actuality'
and the desire to live one's life in the conscious experience of the Justice of
the Higher Tribunal
GNOMEN
91
The
Book of the Stars (Sefer Ha-Cochavim), in the Sign of the Stars (the First
Great Sign of the Final Redemption), coincides with the Book of the Final
Redemption (Sefer Ha-Geula Ha-Shleima or Sefer Mishnat Haim). The Book of Ester
(the name Ester carries two basic meanings 'hidden' and 'stars'; thus Sefer
Ester reveals the previously hidden 'histories' of the Redemptional Stars), in
the Sign of the House of the Final Redemption, is also the Book of the Stars of
the Kingdom of Heaven.
The
Book of Ester binds 661 stars (the gematria of
ESTER; this is a hypothesis ex
contexto): Stars - 661- the 'star-binding' of 661 Gnomen for Sefer Ester to the 7 Stars of the
Big Dipper. (in Italian and in Hebrew 'the Great Cart';
in the Completed Signs 'the Great Cart of the Good News of the Final
Redemption, carried to the world by the Donkey who eats Bread) The names of the 7
Stars are:
1)
The Fourth Displaced Star of the Fourth Generation
2)
The Star of the Redemption
3)
The Star of the Construction (that lasts in Time)
4)
The Star of Abraham
5)
The Star of Mordechai
6)
The Star of Ester
7)
The Star of the Goel
The
4th Displaced Star upholds the Prophetic Signs of the Fourth Generation.
The
Star of the Redemption upholds the Higher Equilibrium of the Final Redemption
The
Star of the Construction upholds the Signs of the Construction of the House of
the Final Redemption of Seven Floors which becomes later the Third and Final
Temple at Jerusalem, the House called a House of Prayer by all the nations.
The
Star of Abraham upholds the Ancient tradition of the Jewish people, including
the Torah and the oral traditions.
The
Star of Mordechai upholds the Signs of the Higher Tribunal of the Final
Redemption; it also binds the Signs of the Hidden Redemption of the 36 Hidden
Tzadikim in every generation.
The
Star of Ester upholds the Signs of the Kingdom of Heaven; in its Higher
Equilibrium it binds the Palace of the Kingdom of Heaven to the earth; in its
Middle Equilibrium it binds the Stars of the Redemption to the world; in its
Lower Equilibrium it binds the Final Redemption to the Hidden School of Ester (established
by us at Beersheva, Israel, in 1990) of the Final Redemption.
The
Star of the Goel upholds the Perfect Equilibrium of all aspects of the Final
Redemption.
GNOMEN
92
The
Fourth Displaced Star corresponds with the First General Sign 'the Time has
Come'.
The
Star of the Redemption corresponds with the Sign of the New Light of Hhanucat
ha-Hhanucot.
The
Star of the Generation.
The
Star of Abraham (which opens with the 'Book of the
Stars'. The Book of the Construction corresponds with the Sign of the New
Construction of the Fourth Stars is the heredity of Abraham, our father. The
opened Book of the Stars reveals the names of all the countries of the world;
Abraham is the father of a multitude of nations) corresponds with the Sign of
the Stars.
The
Star of Ester corresponds with the Sign of the White Marble Steps of the Kingdom of Heaven.
The
Star of Mordechai corresponds with the Sign of the Hidden Tzadik, Haim, Resurrected.
The
Star of the Goel corresponds with the Sign of the Anointed Judge of the Kingdom of Heaven.
GNOMEN
93
These
Seven Stars correspond as well to the Seven Prophetic Circles, in this way:
The
4th Displaced Star - 6th Prophetic Circle the Wars of ADONAI TZEVAOT.
The
Star of the Redemption - 5th Prophetic Circle, the Redemption of ADONAI EL
'OLAM.
The
Star of the Construction - 3rd Prophetic Circle, the Salvation of the
nations of EL 'ELYON.
The
Star of Abraham - 1st Prophetic Circle, the Love of EL SHADDAI.
The
Star of Ester - 2nd Prophetic Circle, the Fear of ADONAI ELOHEINU.
4th
Prophetic Circle, Star of Mordechai - EL HHAI VE-KAYAM.
The
Star of the Goel - 7th Prophetic Circle, the Redemption of EHEYE ASHER EHEYE
GNOMEN
94
The
Second Coming of the Star of Christ verifies the First Coming of that Star. The
Complete Redemptional and Messianic Signs verify the revelation of the first
Incomplete Signs revealed 2000 years ago.
Now,
with the knowledge of the Completed Signs,
the original and incomplete signs of that mission can be explained.
From
an unfinished form, you cannot recognise the eventual completed form. On the
contrary, however, from the completed form, one can, in retrospect, understand
how the lesser completed forms were, in comparison to the completed form.
Until
the arrival of the Completed Signs, the Jewish people could have nothing to do
with 'Christianity'. They had to reject it with both hands because it deviated
from the pure monotheistic faith.
Through
the Completed Signs, there comes into being the New and Completed Altar of Malchitzedek, bound by the pure
Unity of the Creator and is in agreement with the true messianic signs. This
fact allows for the unification of the New Tradition of the Star of Bethlehem (see Yeshuat Yeshua) and
the Jewish tradition in the House of the Final Redemption.
The
pure faith in the One Living God of both traditions give rise to the New Pact
of the Final Redemption, in merit of the Head of the Hidden Tzadikim, Haim.
Now
thanks to EL SHADDAI we have received the keys to the Book of Ester.
The
first Key opens the door and says that the Book of Ester begins at the School
of the Essenes.
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John the Baptist was in the School of
the Essenes for about 8 years. Afterwards he left the School and the Community,
against his oath, and began his mission in the name of repentance.
It is
important to know that Yeshua met Yohhanan there at the School where they were
together for at least a year, probably about a year and a half.
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96
Yeshua
remained in the School somewhat more than three years. After about a year and a
half or two years that Yohhanan left the School, also Yeshua decided to
transgress his oath and to leave so that he might accomplish the messianic
mission which he felt was upon him.
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97
When
Yeshua left the Essenes, he immediately went to Yohhanan to receive immersion.
It is necessary to understand the reason of this meeting.
Among
the words that Yeshua heard from Yohhanan at the School were, "I am not
the Messiah but the one who paves the way for the Messiah who comes after
me".
The
Tzadik Haim, explained to me that these words never left the thought of Jesus.
Slowly
but surely Yeshua became convinced that Yohhanan's prophecy was the received aperture of the
messianic mission.
Yeshua
did not leave the community of the Essenes until he was convinced of his
mission. Then he decided to go in the footsteps of Yohhanan, to transgress his
oath and to fulfil his mission.
Here
is the reason for which Yeshua went to receive immersion: In the eyes of Jesus
this action was the sign that he had heard the voice of the calling pronounced
by Yohhanan. Without this immersion Yeshua could not have figured as the
Messiah who had followed the prophetic calling of Yohhanan.
Yeshua
knew, then, that the messianic mission which he perceived was true only if it
answered to the prophetic announcement of John. For Jesus, in that moment, not
putting himself under the immersion of the one who opened the new mission, was
tantamount to not being the messiah.
Yohhanan
knew Yeshua well from the School and had even been his mentor. Thus Jesus hoped
to receive a sign of acknowledgement from him, or perhaps a sign from heaven
which would let Yohhanan sign from above. When Yeshua went before the Baptist
to ask for immersion, a redemptional calm fell on the place and a white dove
flew down upon Jesus.( but the Gospels that speak of the heavens opening and a
voice from above proclaiming "This is my Son" etc. are unfounded
exaggerations. And if Yohhanan had truly heard such, how would it have been
possible understand what was happening.)
There
was in fact a for him not to follow or at least to acknowledge Jesus. see New
Testament Corrected
We
see then that John knew that the young adept had followed him in the action of
leaving the School and that he saw a sign from heaven as well.
We
can thus imagine that Yohhanan might well have said to Yeshua, 'Perhaps it is I
who ought to be baptised by you' or 'Perhaps I am not worthy of tying your
sandal laces'. That is, perhaps it is you whom I am announcing.
Yeshua
answered him "But it must be so". This means: If I am the one who
comes after you, it is proper that I receive the immersion from you. But if I
baptise you, then I am putting myself before you and I could not be the one who
comes after you. It is proper that I receive this immersion from you and that I
go ahead to fulfil my own mission.
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98
During
the three years in which Yohhanan remained with the Essenes, he studied the
rigid behaviour necessary to receive secrets of the Kabbalah Maasit to which he
aspired.
After
Yeshua received the secret, he remained only a few months at the School and
then he decided to leave the Essenes.
The
healing, the exorcisms, the miracles in which there is a change in nature such
as the fish, the multiplication of the bread and the resurrection of Lazarus,
were all done by Jesus through the secret of the Kabbalah Maasit.
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99
Yeshua's
transgression of his oath was more sever than that of Yohhanan's, because the
Baptist in his mission never used the Kabbalah Maasit. (but also Yohhanan died
in his sin because the power of his words also derived from the secrets that he
had received. see Introduction)
Yeshua
had sworn not to use the secret before others, lest he die before his time in
the hands of Heaven.
In
the end, although together with other reasons as well, the oath sought its
punishment in the untimely death of the first young Messiah.
(in a
larger context of the overall mission, Jesus could not have accomplished that
historical task without having broken the oath, without having used the secret,
without that tragic sacrifice and the ensuing resurrection; awesome are the
Divine Intentions imposed on man)
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100
The
information given here is not with the intention to blame anyone. One must know
and understand these revelations in order to comprehend the true sources of the
Christian Bread.
If
Yohhanan and after him Yeshua had not left the Community and had not
transgressed their oaths, Christianity would not have come into being. And if
Jesus had not used the Kabbalah Maasit to perform miracles and healing, no one
would have listened to him and that messianic mission would not have entered
the world.
It
must be understood as well that in that generation, unfortunately, there was
not the sufficient merit in Israel to awaken, so to
speak, the Divine Will, to send someone 'directly' to save the nation. It
was necessary that someone interpret the Will of his Father in Heaven, and that
in doing such he put himself outside of any limit and beyond death.
Only in that way was it possible to reveal that Hidden Will in the Divine
Design of the Historical Redemption.