GNOMEN 251 -

If he had to separate himself from his teachers and colleagues he could, however, not separate himself from the spiritual bonds with the Teacher of Justice. His thought is not easily defined and it is exactly this conflictual thought which constitutes at least a large part of Sefer Esther 2, God willing. Jesus believed in the Messianic Signs of the Kingdom of Heaven in merit of the Teacher of Justice, some of which had been taught in that Tzadik’s life time and others sent after his death, ‘signs’ which became bound to the earth by way of their revelation in the School. And thus any ‘signs’ received by him personally could well have been considered by Yeshua as having been sent by the Teacher of Justice. If it is true that the Teacher of Justice had a level, after his death, of presiding over the matters of the ‘Kingdom of Heaven’ that he had assumed the responsibility of revealing in the School, then he also would know all that had happened with Yohhanan and with Yeshua. He also could know how the Star of Christ was manifesting itself to Yeshua.

GNOMEN 252 -

After his death it became incumbent on the Teacher of Justice to know such and to direct the relative questions of those Signs and ‘secrets’ pertaining to the Kingdom of Heaven. It must, however, be understood that there existed a very particular ‘inner’ equilibrium in this relationship between the Teacher of Justice and the talmidim of the School before Yeshua ‘took’ the ‘name’ out of the School and performed miracles with it outside. It was absolutely not the Teacher of Justice to order Jesus to do that mission. The mission came out even against the will of the Teacher of Justice but he was forced to follow it from his place above having taken the responsibility for all that he had revealed. Nevertheless, the Star of Malchitzedek, which in that epoch begins it cycle as the Star of Christ, called for a mission.

Gnomen 253 -

It must also be understood, notwithstanding the immense ‘seeming contradiction’ that seems to imply, that although the ‘newly formed Kingdom of Heaven’ into which the Teacher was placed was of a very high level, it was also a punishment, that of having to follow the events on earth concerning the School. In any case this itself may have been an enormous ‘pleasure’ as well while the secrets were still closed inside the Essene camp. When, however, the ‘name’ was used outside, it was unavoidable that the results would become distorted and all this was on the Teacher’s back.

Gnomen 254 -

At the same time it is true that the Star of Christ was ‘programming’ its mission. The time had come at that 2000 year middle-of-the-way point of the great 4000 year cycle of the Star of Abraham for an ‘Anointed Mission’ on earth, a mission to extend a new light into the world, a light that had to derive from the blessing of the Jewish people. There was unfortunately not enough merit in Israel to warrant God’s sending a messenger directly. But the Star of Christ spoke to Jesus and God, blessed is He, did not speak. ‘If there is yet a man left let him step forth and make himself heard. Yeshua saw the vision and heard the voice. He took some steps foreword and said, ‘Here I am, I am ready’. The voice said to him ‘You are the Christus then’.

Gnomen 255 -

In that ‘historic formation’ the Teacher of Justice was representative of the Star of Abraham which, as explained, was extremely hidden at the 2000 year mark. Thus the Star of Christ shone the more so in an enormous illumination. Also in all Christianity, the Star of Abraham exists but it is extremely remote and obfuscated. And in the mission of Yeshua it was impossible that the Teacher of Justice be revealed. In the first draft of Sefer Ester which itself has to be corrected from margins of error unavoidable in the first 12 years, I asserted that the Teacher of Justice may have sent indicative signs to Jesus as hidden guide to his mission. This must be corrected. It was recently revealed to Adam and to Giuseppe the great suffering of the Teacher of Justice after his death because of the terrible distortion resulting from Yeshua’s using the ‘name’ without authorisation. Indeed every mode of Jesus’ action of leaving the School and the Community and in performing miracles was in total contrast to the essence of the Teacher’s commandments. It is particularly this contrast which gives rise to many interesting queries about the relationship of Jesus to the Teacher of Justice. It is even possible that in the mind of Jesus the ‘lamp hid under the table’ may have also referred to the Essenes as well as to the Doctors of the Law.

Gnomen 256 -

The Book of Ester reveals the historical Initial Messianic and Redemptional Signs which were hidden in the School of Ester of the Essenes. These Initial Signs also represent the ‘source’ of Christian revelation. Obviously the Book of Ester does not reveal the ‘secrets’ themselves known in the School. We often mention, however, the Kabbalah Ma’asit as one of the categories of ‘secrets’ known in the School and received by Jesus. Some points need to be clarified on this subject. So that the reader gain some capsular idea of these categories of Oral Traditions, they may be organised according to the 7 Stars of the Redemption.

Gnomen 257 -

When we speak of the Star of Abraham in terms of the ‘tradition’ we may infer the general concept of the ‘Jewish Tradition’ or the ‘Tradition of the Jewish people’. Generally speaking, this category includes all that which is part of ‘Official’ ‘Halachic’ and ‘Traditional’ Judaism from Abraham, our father and until now. This includes the Pact of the Circumcision. The Pact of Circumcision is also connected with a ‘secret’ concerning the Star of Abraham which is found in a position of great modesty compared with the Messianic Star of Malchitzedek. This tradition is represented by Abraham’s pure monotheistic faith in EL SHADDAI. The great general blessing given to Abraham is called VE-YEHEI BERACHA as known in tradition. From the time of Mordechai the Just, this blessing, in its higher and hidden level, has been the heredity of the Head of the 36 Hidden Tzadikim in each generation.

Gnomen 258 -

Also the Hidden Tradition of the stars derives directly from the tradition of Abraham and is the exclusive heredity of one Tzadik in every generation, the Head of the 36 Hidden Tzadikim. This tradition concerns ‘secrets’ concerning the stars and is of a completely different order than anything that can be written or spoken of. I know this fact directly from the Tzadik Haim. There is an incredible ‘weight’ and an immense responsibility connected to that knowledge so that no one other than the Head of the Higher Tzadikim is able to bear it. The Book of Abraham in the Completed Signs of the Final Redemption reveals the ‘Secret’ of the Star of Abraham and the Star of Malchitzedek and the ‘Secret’ of the Fourth Displaced Star and in general the ‘Secrets’ of the Stars of the Final Redemption.

Gnomen 259 -

Generally the term ‘secrets’ is avoided in Sefer Mishnat Haim except in reference to the Hidden Tzadikim or when the discussion concerns ‘traditions’ as in many gnomen of Sefer Ester. It is of essential importance to understand that when we speak of Secrets of the Final Redemption, that is, secrets revealed through the Completed Signs of the Final Redemption, we are not speaking about Higher Secrets known only to the Hidden Tzadikim. The Completed Signs themselves are the Secrets of the Final Redemption which are revealed to the world in merit of the Final Goel. They are thus a totally different category of secrets. The higher secrets of the Tzadikim are not able to be understood unless someone has already reached the level of those secrets, levels which are part of their ascent into higher realms. The Secrets of the Final Redemption were secret because of their being unknown, but they were predisposed by God, blessed is He and blessed is His name for eternity, to eventually being received and understood by the people of the world. The difference is from the heavens to the earth. Hee-haw.

Gnomen 260 -

When the Final Goel is chosen, the Book of the Stars of Abraham is opened and the Secrets of the Final Redemption begin to descend. Previously they were above. Through the prophetic dreams of Joel they are received by the fortunate ones such as we who were lucky enough to be in the right place at the right moment and to have a heart of faith. It states ‘The heavens are the heavens of God and the land has He given to the sons of Man’. The Hidden Tzadikim, in truth, know the secrets of the higher heavens of which there are seven and they know the way of the ascent of each secret. People in the world are not able nor must they try to understand what those superior secrets are. Such a knowledge is outside of the level of the natural human intellect. The Hidden Tzadikim live on a higher level in the sanctity of their secret and thus they reach those secrets without damage.

Gnomen 261 -

Understand, instead, what this Secret Donkey from the Kingdom of Heaven tells you. For all of us it is a great knowledge and an enormous privilege to know that those higher levels exist. Let us Donkeys here on earth thank EL SHADDAI and rejoice for the revelation of the previously hidden, unknown and ‘secret’ Completed Signs of the Final Redemption. The tradition of Abraham also contains the Pact between the Parts which may also be called the Pact of the Redemption.

Gnomen 262 -

From the tradition of Abraham derives the great virtues of hospitality and generosity. The Arab peoples have received the tradition of hospitality by way of Ishmael, son of Abraham. The Star of the Redemption is the ‘third’ star in the Sign of the Stars. It is also the Star of Jacob, the third and final Patriarch, the Patriarch in the Sign of Completeness, for ‘Jacob’s bed was complete’ with twelve just sons. The second Star represents the second Patriarch Isaac, and generally we have it under the name ‘the Star of the Construction that lasts in time’. Isaac, our father, also represents the ‘Construction’ of the Land of Israel that lasts in time for the Jewish people, as known that Isaac never left the land of the Promise, as did Abraham and Jacob, so as to retain the right of the holy land for the Jewish people even when they will be in their exile. The Star of the Redemption must have as well a correspondence to the Three Redemptions of Israel, that of Moses, our teacher, that of Mordechai ha-Tzadik and the third and final appearance in the Third and Final Redemption in merit of the Final Goel, Haim.

Gnomen 263 -

The Star of Christ which as explained many times is the Star of Malchitzedek, is not one of the 7 Redemptional Stars of the Great Cart. It’s essence is ‘Anointed’ ‘Priest’ ‘King’. Note well that this ‘Messianic Star’ is by no means ‘higher’ than the 7 Redemptional Stars; on the contrary, it is well below their level, but its principle importance lies in ‘completing’ the 7 Great Aspects of the Redemption for the world. This Star serves as a means by which those 7 Great Redemptional Lights of 7 Great Traditions (which may be called correspondingly the Traditions of Abraham, of Isaac, of Jacob, of Moses, of Elijah, of Mordechai and of Esther) are taught and extended to the world.

Gnomen 264 -

Without the ‘messianic priest to God on high’ there would be no opening to the nations to come under the redemption. Therefore the prophecy of when one brother arises the other shall fall came unfortunately at the time of Jacob’s being down, and thus the mission of Yeshua whose destiny brought him under that star came out for the nations. In essence, however, the Star of Christ which is now, in the Final Redemption, called Star of the Messianic Signs, is in the Sign of Reunification and Reconciliation. In this phase of history, it binds the Jewish tradition to the New Rite of the Altar of Judah and the Nations, Christian or otherwise, (except for Muslims on the Rug of Islam) to the Altar of Malchitzedek.

Gnomen 265 -

In truth, I have seen it. In the first 4 years of this mission, I was directly under the influence of the Messianic Star of Christ. In those first 4 years of the ‘opening’ of this enormous mission, this Star was in a state of illumination, as similar as it may possibly be within the present time-cycles of the star to that 4 year period of Jesus’ mission. This was for the sake of my understanding how Jesus was perceiving the world during his mission, to understand the celestial bonds that were upon him, to know the enigma of being misunderstood in an impossible situation created by the ‘truth’ of what must be said in the name of this mission, to see how even the rocks speak to you and tell you who you are and to second the truth that you speak. If not for the Sign of the Donkey who brought me down to size at every turn, I would have believed myself I don’t know what. If not for his constant braying and Sign-playing, I would not have come out of it alive. But it was all meant for my understanding to help me explain Yeshua’s mission to Jews and Christians.

Gnomen 266 -

In the second period of 6 years, I was again under the Messianic Star but in the hidden Donkey Signs of Ester or Sign of the Donkey, mashiahh ben david. That was for the sake of the completion of the Messianic Signs for the people of Israel. All those messianic stellar influences are marvellous and incredible, the Joseph Signs in their way and the David Signs in their way. In the Final Redemption the 7 Great Traditions represented by the 7 Redemptional Stars of the Big Dipper become bound to the world by way of the Messianic Star of Christ in the vest of the Messianic Donkey who eats the Bread of all the Messianic Signs and explains the Final Redemption. The Star of Christ is necessary because in the joining of the two sets of Signs, the lost sheep of the house of Israel can return and the good of the nations may take on the true monotheistic faith and find their salvation on the Altar of the Nations in the House of Prayer of the Final Redemption.

Gnomen 267 -

Thus the Star of the Redemption is representative of the Perfect Equilibrium, as the Third Patriarch who binds the blessings of Abraham and Isaac to their Perfect Balance and as the Final Redemption which binds the First Redemption in Egypt and the Second Redemption of Purim (as well as the ‘messianic salvation’ of the mission of the Sacrificed Ram) to its Perfect Balance. Thus the Star of the Redemption of the Final Redemption also binds Jews and Christians in a new bond of faith and friendship during this Fourth Generation. One can already see this in the hundreds of Christian groups, generally Protestant, who love Israel and work for the betterment of the State of Israel.

Gnomen 268 -

In the Final Redemption, the Star of Abraham returns for the great 65 year period, in the closure of its 4000 year cycle. And so too the Star of the Redemption brings with it all that which is ‘redemptional’ from the Pact between the Pieces made by Abraham. So to speak, the elevated parts of the split animals are united and their ‘hearts’ reconciled in the Great Unity of the Faith of Abraham. But unlike the great hiddenness of the Star of Abraham at the 2000 year mark, in the Final Redemption there is a Perfect Balance between the Star of Abraham and the Star of Malchitzedek, as alluded to in the meeting of Abraham and Malchitzedek in the valley of ‘shavei’ or valley of the Perfect Equilibrium. This perfect balance, with the revealing for all the true traditions, sends the Star of Christ into its Correction Phase, to destroy the historical golden calf of traditional Christianity so that the unification be possible.

Gnomen 269 -

Jesus tried. He said ‘I am not come to deny Torah or Prophets but to complete’ - but the time was in contrast to any completion or any corrections. The Star of Abraham was almost invisible. The Star of Malchitzedek was disproportionately luminous. There was too little merit in Israel, the leaders were corrupt and the Doctors of the Law were false-hearted. It was the turn of the ‘nations’ of Esau and although they were totally encrusted in idolatry, they had virtually no commandments with which to become hateful in the sight of the Lord. The 7 Laws of Noah, or of the children of Noah, were unknown to them. They had, however, laws of respect for parents and elders and many ways of derech eretz acceptable before Heaven. The Star of Christ was destined to search out the fulfilment of its mission among the descendants of Esau.

Gnomen 270 -

The Star of Malchitzedek receives a tenth of the Star of Abraham, as Malchitzedek received the tithe from Abraham, our father. Notwithstanding this enormous difference of levels, the Star of Abraham needs, nevertheless, the Star of Malchitzedek for the completion of the blessing of Abraham to a multitude of nations. It was thus Malchitzedek who blessed Abraham and distributed bread and wine, so that a tenth of the blessing of Abraham be extended to the world by way of a ‘messianic mission’ to God on high, the God of all men and women. Thus the great blessing of Abraham himself does not reach completion unless it is accompanied by the Mission of Malchitzedek. Therefore Malchitzedek is Priest to God on high, King of Salem. He represents the Messianic Mission dedicated to the pure monotheistic faith that completes the prophesied House of Prayer for all the nations at Jerusalem. This is possible only in the Final Redemption when the Star of Abraham and the Star of Malchitzedek have returned to the Valley of the Perfect Equilibrium.

Wednesday 22 November 1995

Peretz Green

Sarzana

Gnomen 271 -

Malchitzedek is ‘my King is Justice’. This is a messianic term. In Jewish tradition one often refers to ‘the Messiah-King’ and Christianity calls Jesus Christ-King. But the Messianic Mission is a ‘king’ to the world because it teaches to all that ‘my King is Justice’ ‘Justice itself is my King’ ‘the God of Justice is the only King’. So will the future Messiahs teach that no man is a true king, and no king of flesh and blood represents true justice. The only true King is the God of Justice. And only Justice itself is the ‘King Messiah’ worthy of reigning over the world. So will be the balanced teaching of the Messiahs to come. In the time of that middle-cycle the Teacher of Justice was under the Star of Abraham. Jesus was under the Star of Malchitzedek. But the gap between them was immense and there was no proper balance. The only thing visible was the Star of Christ that shone with such a refulgence that it captured the minds and the hearts to itself. It became king unto itself. Yeshua was caught in the Christ-trap of the middle cycle of the Star of Abraham.

Gnomen 272 -

There was, of course, a Perfect Equilibrium of the redemptional stars at the time of the first redemption. The Star of the Redemption came out in full with the relationship of the Star of Abraham and the Star of Malchitzedek guiding Moses and Aaron in their lives. We diminish any discourses of the stars concerning that first redemption, however, because after the Burning Bush, Moses and Aaron were guided directly by the directly spoken commandments and words of God. It is important, nevertheless, to understand that the time of the redemption from Egypt was also under the Star of the Displaced Fourth Generation of that epoch, coming after the Stars of Abraham (and the accompanying Star of Malchitzedek), of Isaac (Star of the Construction) and Jacob (Star of the Redemption). The redemptional and messianic relationship was formed between Moses, the Goel, and Aaron the ‘Anointed Priest’. Moses, our teacher, was also relatively detached from the people, being constantly in dialogue with or in reception from or in preparation for the reception from God. Aaron was the chief intermediary between Moses and the people, as is known in tradition that ‘Aaron loved peace and ran after peace’ and he too was greatly loved by the people because he mixed with them and often helped them with their personal problems. It was Aaron as High Priest who blessed the bread and sanctified the wine in the Sanctuary according to the statutes commanded by God for the priestly order.

Gnomen 273 -

In the second redemption, the Star of the Redemption was shining in virtue of Mordechai ha-Tzadik. The Star of Abraham shone on him while the Star of Malchitzedek shone on Queen Esther in the Sign of the Hidden ‘Kingship’ of God during the times of Exile. The first redemption was under the name ‘EHEYE’ (the first name). The redemption of Purim under the middle name ASHER which, as explained throughout Sefer Mishnat Haim has no defined meaning until the third name and last ‘EHEYE’ is revealed. Also the revelation of the Initial Signs in the hidden School of Ester of the Essenes was in the name of ‘ASHER’. Therefore the Teacher of Justice knew that the School he founded had to be hidden, at least until the very end when the ‘great miracle’ of the redemption would take place.*

* There is incredible information received in a Sign by Giuseppe that if Jesus had not taken the name out of the School, that it was virtually possible within a short time, lets say another year or two after Jesus’ leaving the School, the ‘mission’ would have come out officially from the School, ‘sanctioned’ from above, and that a truer and greater salvation in the pure monotheistic faith would have come out for Israel and for the world. This is teeth-grinding news and well worth contemplating for the sake of bitterness. In the end, however, all that happened had to happen

Gnomen 274 -

In the framework of the Essene Messianic System, the Teacher of Justice himself was in the redemptional position under the Star of Abraham while all the rules and ‘new laws’ for that ‘new rite’ and the ‘new unction’ of that ‘new pact’ etc. were in full function within the messianic structure of that hidden institution. There were most probably three functioning messiahs at all times, each with his own type of unction etc. The balancing Star of Malchitzedek was fulfilled in such a way. All this, however, was hidden in the School. Outside, however, the Stars of the Redemption were not in harmony.

Gnomen 275 -

The Star of Abraham was too far away and its true light far from the people. The Jewish tradition was there but the true light of that tradition was totally missing (except for the Essenes) even in the Temple or especially in the Temple. This is the meaning of Yeshua’s ‘Do as they say but do not as they do’. The true Tradition is not missing or lacking but the true spiritual light of the tradition is virtually non-existent. Without that true Jewish tradition in vigour the Star of the Redemption could not shine. Nor was there anyone to stand up with the people to teach them repentance with love and to help them in their faith by showing them the ways of the faith. The missions of Yohhanan and of Yeshua came to fulfil these two great lacking elements in the people. The time, however, had not come and there had been no permission for such. The Universal Star of Christ, nevertheless, was illuminating the heavens and was searching for the one who would carry its mission. In one way or another that Star, in that phase of history, ‘required’ a mission.

Gnomen 276 -

One can from these Star-Signs better understand the direction of any true prophetic mission that might have proceeded in that epoch. Unless the permission for such a mission would come from the Teacher of Justice himself, no mission could acclaim itself as a messianic mission under the Goel and would heavily risk becoming idolatrous. Yeshua did not realise this because his thoughts were on the people of Israel and at that time the risk of Jews falling into an idolatrous cult to any one person was virtually nil. Some of his words may indicate that he perceived a prophetic truth that his ‘message’ would eventually be extended throughout the world, but his intention was the ‘message’ that he was teaching, not idolatrous doctrines built upon him. Nevertheless, the Signs of the Stars at that time were leading to the nations.

Gnomen 277 -

The unbalance between the hiddenness of the Star of Abraham and the brilliance of the Star of Malchitzedek, through the mission of Yeshua, was the stellar cause to the unbalanced Christianity that was born of it. The tradition of Abraham was practically unseen and the Star of Christ was ‘everything’, an illumination so great that it allured all onlookers into thinking that it was the ‘great everything’. In truth it was at best the opening and the beginning of an indefinable revelation. In the end it was the reason for which ‘ASHER’ was misread in ‘ROSH’ and the ‘ROSH’ arose, detached from the source of the true order of the letters, to become a ‘Head’ onto itself. If Jesus would, for hypothesis, have been able to say. “I am following my Teacher who is the same Teacher of Justice of the Essenes” only then could there have been a Perfect Balance between Goel and Messiah and between the Star of Abraham and the Star of Malchitzedek.

Gnomen 278 -

The Star of the Redemption of the Final Redemption is complete in all senses. As Jacob, our father, is the final Patriarch, the Final Goel is the Jacob of history whose blessing includes all the past history of ‘EHEYE ASHER’; and all is finally bound to the great global comprehension of the New Great and Final Redemptional Revelation of the final ‘EHEYE’ completing all the historical cycles of the Divine Design in history in the full name ‘EHEYE ASHER EHEYE’. Here the ‘messianic mission’ is put on a Donkey’s back as he brays out the Completed Signs of the Final Redemption. ‘The same devastation shall not happen twice’. The Man of the Signs falls several times and is corrected by the Tzadik Haim, but after 12 years, the ‘Messianism’ that Peretz was feeling through all those Donkey-hugs settles back on the Donkey’s hide and finally Peretz can relaxedly explain that the Messiahs who will come to fulfil the Messianic Roles given by the Star of Malchitzedek are only the holders of the Titles of the Donkey’s Signs and should never let it go to their heads. The true elevation of the Final Redemption for all humanity is the Goel, Haim, chosen to teach and to guide humanity in the ways loved by the Lord, our God.

Gnomen 279 -

In the first redemption, the Torah was revealed containing the laws for the Jewish people. In the redemption of Purim, the Torah was re-established for the Jews by way of the re-establishment of the Sanhedrin and the establishment of Schools of Torah for Jewish children. In the salvation of the Sacrificed Ram, a spirit of God’s ‘grace’ went out to the nations, but they remained orphans to any true ‘new law’ as promised in the New Pact of Jeremiah. It will be taken up, God willing, the fact that the ‘new law’ of the ‘new pact’ established by the Teacher of Justice was by no means adaptable by all, not to most Jews and certainly not to the nations who generally stood at a plutonic distance from the laws of the Torah. The severity, austerity and rigidity of the Essene Rule were much greater than the normal rabbinical halacha in many ways.

Gnomen 280 -

Such was definitely not the teaching of Jesus in his mission. Even though he says ‘Follow the narrow path’ one can feel throughout the Gospels that he was concerned with lessening the ‘burdens’ exacted by the rabbis. His, however, was not a diatribe against the halacha, but may be compared to Conservative Judaism in our days which wisely attempts to utilise the many possible halachic ways to lighten the burden of the halacha. It is and has been, unfortunately, the tendency of ‘orthodox’ or ‘strictly religious’ rabbis to walk in exactly the opposite direction. We may take a great lesson on this from Yeshua’s teaching. Even 2000 years ago such a lessening of the burden of the halacha was necessary for the benefit of the people. How much more so in the world of today!

Gnomen 281 -

In any case, all those Jews who need a New Law because they have lost contact with the halacha for a thousand possible reasons may rejoice in the New Law of the Final Redemption for the Altar of Judah. And those of the Lost Sheep of the House of Israel in their return home to the Altar of Efraim will find their New Law and their new life, for in it they have returned to the Torah and to the holy tradition of Israel but in a renewed form easier for them to embrace. And the nations of the Altar of Malchitzedek will find solace, satisfaction and an enormous faith and new understanding in the New Law of the New Pact of the Final Redemption in its application to the Altar of the Nations. These three categories comprise The Redemption of the Great Israel whereas these three categories together with Islam on the Rug of Islam in the House of the Final Redemption is called the Great Universal Redemption. It is the Star of the Redemption which establishes the correct equilibrium of the New Law for all levels.

Gnomen 282 -

At the time of King Solomon, the Star of Malchitzedek, at the 1000 year mark in its path with the Star of Abraham, was in the position of Anointed-King. The time was positive. The people were united in the land. The Star of Abraham was shining. The Tradition was prevalent and prophets were found. The prayer of King Solomon at the inauguration of the Temple in Jerusalem was a great redemptional and messianic call to the world at large to do homage and to serve the God of all mankind who revealed Himself to Israel at Sinai. In the 4 Star Big Dipper Handle in the calculation of 4000 years, the second Star after the Star of Abraham is the Star of Isaac or the Star of the Construction that Lasts in Time. Sometimes we have called it the Star of King Solomon but in truth the Star of King Solomon is the Star of Malchitzedek at its 1000 year position and is therefore not of the 4 Stars. It was, nevertheless, in conjunction with the Star of Isaac or Star of the Construction that Lasts in Time. Thus the First Temple was built only at the conclusion of a thousand years when the Star of King Solomon (Malchitzedek, was in conjunction with the Star of the Construction that Lasts in Time.

Gnomen 283 -

The Temple was constructed and consecrated. The Glory of God filled the interior of the House of Sanctity. The God of Israel blessed His House and His chosen people rejoiced in the goodness of their portion. No other nation outside of Israel has ever seen the revelation of the Glory of God. Four redemptional stellar phases were necessary to arrive at the Construction of that First Temple: the guide of the Star of Abraham (the continuation of the Tradition throughout); the ‘unction’ of the Star of Malchitzedek (the extremely high level of Sanctity in the unction of the High Priesthood of Aaron, however, derives from the ‘redemptional binding’ of Isaac sanctified as a holocaust on that altar, and is thus of the Star of Isaac. Needed was the ‘messianic unction of a king, the king of Jerusalem; thus the ‘mission’ of King Solomon was under the Redemptional Star of Malchitzedek.); the Star of the Redemption (during the entire first redemption); the Star of the Construction that Lasts in Time in conjunction with the Star of the Fourth Generation (the redemption from Egypt was under the Star of the Fourth Generation; out of the ‘destruction’ of Egypt and Egyptian idolatry came the ‘construction’ of the Jewish nation in the true faith).

Gnomen 284 -

Thus the 4 Redemptional Stars and the Accompanying Star of Malchitzedek are needed to arrive at the Construction loved by God that Lasts in Time. These are the 5 Stars seen in the Sign of the Stars. The 5 principle Altars of the House of the Final Redemption derive from these 5 Stars: the Altar of Judah (Star of Abraham); the Altar of Efraim (Star of Isaac); Altar of the Anointed Priest (Star of the Redemption in conjunction with the Star of Malchitzedek); Altar of Malchitzedek (Star of Malchitzedek under the Star of the Redemption; Altar of the Prophet Elijah (Star of the Fourth Generation in conjunction with the Star of the Construction that Lasts in Time.

Gnomen 285 -

The Priesthood of Malchitzedek, Priest to God on high, lasted until the birth of Peretz, son of Judah and of Tamar. Tamar had been the heiress to the Tradition of Malchitzedek. Judah was heir to the messianic blessing and the future Messiahs at Jerusalem must be of the tribe of Judah. Therefore Peretz born of their union is a ‘messianic sign’ because he incorporated the ‘Balanced Union’ between the Star of Abraham (the ‘Jewish’ tradition) and the Star of Malchitzedek (the tradition of ‘universal messianism’). As the position of Peretz, Man of the Signs, the Peretz of Scripture was not the Messiah, but the receiver of both ‘Sets’ of the ‘Messianic Signs’ to be passed on in heredity. There are thus many messianic allusions in the story of Judah, Tamar, Peretz and Zerahh.

Gnomen 286 -

None would have believed at that time that Judah would conceive children with Tamar. Even more, Judah of himself would not have united with Tamar at all. Tamar must disguise herself in prostitutes garb in order to fulfil the ‘messianic union’ . Only a short time before the birth of Peretz and Zerahh does Judah come to know that Tamar’s children are his and belong to him. And Peretz already from inside the womb was so enthralled with the Completed Messianic Blessing from his father Judah and his mother Tamar that would be born with him, rushed with great velocity to break out of his maternal boundaries to announce for the world that the barriers which had previously impeded the Formation of the Great Israel had finally been broken down.

Gnomen 287 -

With the birth of Peretz, however, the ‘Signs’ of the ‘Universal Priesthood’ of the Tradition of Malchitzedek were united with Judah’s household. In order for it to come out again to be a guiding light and a blessing for the nations, millennia would have to pass. And yet it had to come out eventually because the ‘Messianic Salvation’ could never be completed for the nations without it. In essence Malchitzedek’s original Priesthood had failed among the nations encountered in the land of Canaan between the time of Abraham and that of Tamar. Their idolatry was unbreakable. The mission of Malchitzedek’s heredity had found no adepts. No House of Prayer had been established to ensure a growing congregation. Tamar was the last heiress of Malchitzedek who lived in the true faith of the One Living God.

Gnomen 288 -

It was for this reason that Tamar risked everything in order to conceive an heir to the messianic blessing. This comes to explain why the ‘universal messianism’ of Malchitzedek must be within the framework of the ‘Jewish’ House of Prayer while at the same time an extension in the true faith to the nations at large. In the tragic mission of the Sacrificed Ram, Israel was totally lacking in merit and the universal messianism went out separated from the ‘authorised’ Priesthood of the Jewish tradition and in the end became separated from the pure monotheistic faith of the Second Commandment. All the Priests of all traditional Christianity have for 2000 years taught a false ‘associated’ faith totally against the Faith of Abraham in EL SHADDAI. Without the tradition of the Star of Abraham, the Star of Malchitzedek is unable to maintain the Balance of the true faith. And in order to attempt to regain its lost balance, it falsifies the true faith. Therefore the great extension of Japhet, in order to learn and to remain in the true faith, must dwell in the house of Sem.

Gnomen 289 -

The Prophetic Tradition of the Fourth Displaced Double Star of the Fourth Generation derives from the Tradition of the Second Commandment. The term itself Fourth Generation is primarily from here. The 4 Stars in the scheme of 400 years (more exact would be ‘the 5 Stars in the scheme of from 400 to 500 years) finish in the first redemption in the double-prophetic-sign: destruction of idolaters, evil-doers and non-believers during the fourth generation; miracles, salvation and redemption for those who follow the true God and only Creator of all that exists and who walk in His ways. Those 500 years of the cycles of these 5 redemptional stars, from the Star of Abraham to the Star of the Fourth Generation in Egypt were necessary to establish that first great, unique and everlasting redemption at the hands of Moses, our teacher, and to bring the Hebrew nation to the amazing and awesome revelation at Sinai.

Gnomen 290 -

In that great Fourth Generation Israel became commanded in the Prophetic double-sign: In its faith and good actions it was saved and redeemed; in its lack of faith and unlawful actions it was punished. The tradition of the Torah and the oral tradition of Moses explained every detail of what was lawful or unlawful. Israel, however, is weak in its faith and strong in its stubbornness; it slips and slides and after Joshua it falls into the depths of ignorance, instability and idolatry as the nations around it. How the greatly enlightened generation of the desert descends into the abyss of total oblivion to its own elevation is beyond the realm of simple or complex rationalisation. It boggles the logic of even the keenest minds of history. Not all can we judge, however. For if we are astonished that after a 500 year preparation to arrive at the direct revelation of God, still the people had not become stable in their faith and would again soon cling to idolatry, what might we judge of the Star of Abraham come to teach the pure monotheistic faith to a multitude of nations and in the final phase of its 4000 year cycle still finds a world of pagan credence, idolatrous doctrines and everything except the simple faith in the One Living God?

Gnomen 291 -

The first redemption, nevertheless, was established in the world forever. The light and the sanctity were there for those who desired it. Candles were kept lit from judge to judge, from prophet to prophet. They lit their candles with the sun and did not get burnt, protected under the Shield of Abraham in God’s mercy on the descendants of the Patriarchs. There was hardly any national unity until Samuel renewed the Pact of Israel in terms of the unification of the tribes and established the monarchy. The first king anointed was Saul and after him David to whom it was promised that the messianic blessing promised to Judah would come through him. In any case national unity was building and at the time of King Solomon, the third king of Israel, was at its highest. Permission was given for the First Temple to be built at Jerusalem.

Gnomen 292 -

The ‘Completed Messianic Signs’ of that epoch went to King Solomon’s head. He built a palace with a thousand rooms to keep his wives and concubines. He built stables in many places and cared greatly for his horses. He placed heavy taxes on the people, especially on the ten tribes other than Judah and Beniamin until they were fed up with paying for his wives and horses. After King Solomon’s death came the rebellion and the division of the Kingdom and again Israel sank into the depths of sinfulness, error and indifference throughout the period of kings. At the time of the Prophet Elijah only 7000 souls had not bowed down to Baal.

Gnomen 293 -

In those dark periods, the light and holy power of the Prophet Elijah and after him his pupil Elisha, are revealed in the Book of Kings. At that moment in history, even with the Temple standing, there was none to maintain the true sanctity of the Torah. A ‘new institution’ was needed, an institution of holy men of a very sanctified level whose purpose it was to ‘counterbalance’ through their hidden holy service to God, in elevation and in suffering, the enormous void and lowliness of the nation. The School of Prophets was established, headed by the Prophet Elijah. Later on one may make a comparison to the ‘institution’ of the School of the Essenes by the Teacher of Justice whom we believe to have been the head of the 36 Hidden Tzadikim of his generation. In both historical periods the ‘new institution’ was an absolute necessity, due to the baseness of the time, for the continuation of the people of Israel.

Gnomen 294 -

The hidden prophets of the School of Elijah were not the ‘hidden Tzadikim’ but the nucleus from which eventually the ‘institution’ of the 36 Hidden Tzadikim would be formed. We believe that the fixed number of 36 Hidden Tzadikim was established later during the life-time of Mordechai ha-Tzadik. Also those of the School of Ester of the Essenes were righteous and holy men who followed to the letter the teachings of the Teacher of Justice and were introduced into ‘secrets’ revealed by him, but they themselves were not of the 36 Hidden Tzadikim in every generation. Mordechai ha-Tzadik, according to this, was the first Head of the 36 Hidden Tzadikim. The Prophet Elijah, of blessed mentioning, is the Head of the Men of the Ascent. This means that in every generation, of the 36 Hidden Tzadikim, one is the Head; and in every generation Elijah the Prophet is the Head of all the 36 with the title Rosh Anshei ‘Aliya.

Gnomen 295 -

That Mordechai ha-Tzadik was the Head of the 36 Hidden Tzadikim of his time is a ‘hidden teaching’ which I received directly from the Tzadik Haim. Since the resurrection of the Tzadik Haim, this information concerning Mordechai the Jew has been extremely important in understanding the great historical hidden redemption of Purim and its hidden relationship to the Teacher of Justice and to the School of Ester of the Essenes. In general, however, and this is a teaching of the Final Redemption which will be greatly appreciated in the future generations of the Redemption, for the last 2500 years, the world would not have remained but would have been totally destroyed, God forbid, if not for 36 Hidden and Suffering Tzadikim in every generation.

Gnomen 296 -

Three Stars are left of the Seven Great Pillars of the Redemptional Construction. After we have understood the traditions connected to the Star of Abraham (Jewish Tradition), the Star of Isaac (Construction that lasts in Time), the Star of Jacob (the Tradition of the Redemption itself), the Star of the Fourth Generation (Prophetic Tradition (and the Star of Malchitzedek representing the Tradition of Universal Messianism, although not included in the Seven), there remain the Star of Mordechai, the Star of Ester and the Star of the Goel. These three Stars complete the Traditions needed to complete the Final Redemption. The Tradition indicated by the Star of Mordechai is exactly that of the 36 Hidden Tzadikim. Without this redemptional element Israel and the world would never have come to its Redemption.

Gnomen 297 -

The Tradition of the 36 Hidden Just is the highest in existence, and the Tradition of the Head the of 36 Hidden Tzadikim is yet higher. The Head of the 36 Hidden Tzadikim in every generation is in ‘contact’ with the Prophet Elijah and has ‘inherited’ the ‘Secrets of the Final Redemption’ from him. It is for this reason that it is a ‘virtual’ truth to say that the Head of the 36 Hidden Tzadikim in every generation is worthy of being the Goel. This is because he has received the ‘Secrets of the Redemption’ or that which is called ‘the Secrets of the Kingdom of Heaven’ and, if there was sufficient merit in the world, it is conceivable that these be opened for the world. It is for this reason that there is no option other than to conclude that the Teacher of Justice who revealed some of the secrets of the Kingdom of Heaven within the closed context of the Hidden School of Ester of the Essenes, was not simply one of the 36 Hidden Tzadikim but the Head of them. It was therefore he who possessed those secret keys and therefore he who knew how to establish the complex messianic order of the School.

Gnomen 298 -

The Tradition of the 36 Hidden Just is not the Tradition of the ‘Secrets of the Redemption’. Those Secrets of the Kingdom of Heaven are a separate entity known exclusively to the Head of the 36 Hidden Tzadikim in every generation, but those secrets do not constitute the Hidden and Secret Tradition of the Tzadikim which is of a completely different category and of a spiritual elevation totally unknown in the world. Only the glimpse given in Kings of Elijah and Elisha is that which in Scripture most closely characterises their exalted level. This Tradition is totally oral and can never be written; it is outside of the nature of this world and has therefore no description in words to be defined according to the natural understanding of the human brain. For this reason it is prohibited to attempt to write anything of it; whatever words might be used would be a falsification of whatever is being described. This is a very important teaching that I received directly from the Tzadik Haim.

Gnomen 299 -

The Hidden Tradition of the 36 Hidden Tzadikim is passed down orally and in hidden ways from each teacher to one pupil prepared by him for that reception. No one may enter into the Hidden Tradition by his own will. A pupil is selected by his teacher who already knows from above who his talmid is. The 36 Hidden Tzadikim are all Jewish-born males circumcised in the Pact of Abraham. Each one of them receives the tradition from his teacher and follows the ways of his teacher. The elder among them, not in age but in level, is the Head of the Hidden Tzadikim. The Head of the 36 Hidden Tzadikim receives the ‘Secret Tradition of the Redemption’ directly from the Prophet Elijah, of blessed mentioning.

Gnomen 300 -

For the sake of comprehension in the Final Redemption one must know of the existence of the 36 Hidden Tzadikim in every generation, without which there would be no redemption. From the birth of Abraham, our father, the world existed in the merit of his pure faith. From the time of Isaac’s binding and his being saved of that sacrifice, the world existed in virtue of that sanctification. From the time of Jacob’s triumph over the ministerial angel of Esau, the world existed in the merit of Israel, our father. From the time in which God revealed Himself at Sinai and gave the Torah to Israel at the hands of Moses, our teacher, the world existed in virtue of that unique revelation and that Holy Law.