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Sefer Mishnat Haim

Petal 2 - Sefer Ha-Hhok Ha-Hhadash (The Book of the New Law of the Third and Final Redemption -

Introduction 1- (INTSMH1.DOC)

originally written in Bergamo, Italy

The oaths of faith (translated here from Hebrew) and the brief explanations of the basic principles of Torah, both the written and oral traditions, in regards to the New Pact of the Final Redemption, are intended for klal yisrael as well as for the instructed scholars of the Torah who are rightly concerned with the conservation of every Torah principle written and oral.

I continue here in English with three main purposes 1) an illustrative discussion concerning the Reform Movement and American Judaism (in reference to our stay in Houston, Texas, from June to September 1991) 2) to render understandable the statements of the Rambam, of blessed memory, in sof hilchot melachim, concerning the Messiah, son of David 3) to translate the oaths and to explain through them the basis of the New Pact.

I soon discovered, in coming to the United States for our Houston Texas stay , that between Orthodox, Conservative and Reform Judaism, in the States, the Conservative form of Judaism is loved by Ha-Shem more than the other two.

As a Donkey, when Deborah, Ghilat Haim, Yoel and I got to my brother Ted's house in New Jersey, I asked God brayingly to let me understand if I had some particular work to do with Orthodox, Conservative and/or the Reform Movement. The next morning there were two indications, a dream that I had seen and an article in the Newspaper.

In a dream, I had entered an Orthodox Synagogue. Before I could even sit down to pray , wrapped in talet and tefillin, other members of the Shule looked me up and down with suspicious glances, they asked me indiscreet questions, they made negative comments and they spoke with self-rightousness.

After waking from this dream, I went down stairs and, taking up the Newspaper from outside the front door, I immediately saw a lower front- page head-line Reform Rabbis Permit Gay Priests To Officiate. I didn't like that article.

For me the two signs were a double Donkey whammy that meant 'Don't waste time with the Orthodox and don't waste time with the Reform. The first had not the true qualities of the Torah and the latter had no Torah to conserve their good qualities within the true framework of redemptional Judaism'. - I needed these generalized Donkeyisms so as to know what to look out for.

I wish not to relate my unpleasant encounter with the Orthodox rabbi who presided over the unveiling of a double Tombstone for my beloved father and mother, Morris Green and Ann Becker, peace be with them. You can believe me. It was just like my dream, but outside. But wow, was he scandalized when I told him I was going to Houston, Texas to set up a School to teach Torah subjects both to Jews and non-Jews. Hee-haw, hee-haw.

It's my fault, of course, I should have listened to the dream instead of trying to prove its veracity. It's that I get Donkey-faced before donkeys who think that they are men. They make me laugh and I enjoy getting them angry with my scandalous Donkey formulas. For men, of course, this would be prohibited but it's the Ass's priviledge to make other donkeys laugh.

After ten days at Ted's house, we went to Houston where Paolo, with the help of David Kamkhaji who was then living at Houston, rented a house for us. I leave the details of our stay at Houston to Paolo's report. I tell here only of two experiences, one at the Conservative Synagogue and the other at Temple Emanuel of the Reform Movement .

Our experience at the Conservative Synagogue was simply very good. Friday night, David Kamkhaji, drove us (a friend of his Marty from New York, Paolo and myself) to the Conservative Synagogue. In Houston, without a car, you don't get anywhere. A cousin of mine, Barry Green, who lives in Texas (He has a high position with a University in Texas. He also conducts the services of an Orthodox Shule) later asked me, "Do you know the difference between Orthodox and Conservative?"

"No, tell me" I said.

"The Conservative use their own parking lot for Shabbat. The Orthodox park their cars two blocks away from the Synogogue and walk the rest."

It's somewhat difficult to blame the Orthodox for such hypocrisy in the big Texas cities. They're enormous. Either you stay home or you use the car.

In any case, I found no difficulty in being in the car Shabbat. It was a very pleasant ride. We parked in the Conservative parking lot together with their Rabbi. "Ah", I thought to myself, "this honesty is lovely. To be able to use the car Shabbat without any guilt feelings". I liked it.

The Jews inside, men and women sitting together, mostly Ashkenazic, received us well with smiling faces and with interest. I even shmoozed with some of them in Yiddish. We saw here good Jews. The prayer was heartfelt, without shtik. Their were no pretenses, such as you have to cope with in an Orthodox Shule.

In my mind I saw the Conservative as a justified 'middle of the way' between strict halachists and reformists; these were lenient halachists. Too strict a halacha had turned the so-called Orthodox into hypocrits. It had led them into self-rightiousness, intollerance and disregard for the more intimate virtues of derech eretz and refined discretion .

The true comparisan, however, cannot be made between strict halacha and reform, because the Reform Movement is not within the boundries of Torah Judaism. It might be more justified to say that the Conservative stands between the Ultra-Orthodox-Hasidic Judaism and Reform Judaism. Both are mistaken in their 'doctrines', but the former is unbearable while the Reformists are good normal people.

The Conservative Movement thus represents the best way to follow the halacha on the American Jewish scene.

OUR SECOND VISIT TO A SYNAGOGUE IN HOUSTON WAS TO TEMPLE EMANUEL OF THE REFORM MOVEMENT. aND, WELL, WOULDN'T YOU JUST KNOW IT, tHE rEFORM RABBI'S SERMON WAS JUST ABOUT THE 'GAY' SUBJECT. He had participated in that general meeting in WashingTon (the State) and had returned to shed some 'light' on that unfortunate encounter.

The rabbi explained first of all that indeed no such decision had been taken, as the newspapers had said; it was only one of the official topics of discussion, scheduled for that general assembly of the Reform Movement. No decision had been made, however, and what remained was a statement in a previous document of some years before, which (if I understood correctly) opened the subject for scrutiny without drawing to specific conclusions.

The rabbi then addressed the question of homosexuality in general, emphasizing the fact that modern science, here, in the field of human phychology and modern sociality, had broken the taboo, or at least shoud have, of the homosexual as an immoral being to be treated as a sinner. Scientific reports had ascertained that at least ten out of every 100 persons had homosexual tendencies, whether realized or unrealized. One must not get caught up in clichè logic of the masses. We must not close our eyes to the progressive thinking of Reform Judaism from its very inception and constantly, in a state of historical progression, it developes and evolves. There is no true reason why this subject, among so many subjects of no less import, taken up by Reform rabbis in the past, should be scandalous. And why, in this moment, should we be thinking about the older sources of Judaism. Let us not be hypocritical. Reform Judaism from the time it became an autonomous movement with its own Board of decision makers, has, on principle, never accepted a law of the Torah or of the halacha, as a decisive factor or as a basis, in formulating its own opinions and eventual decisions. And there is no reason why we should begin to do so now. Let us stop being hypocritical, as a few persons at the meeting who brought up sources from halachic Judaism, as if they could be used for a basis on deciding against the homosexual.

The rabbi concluded this part of his Friday Evening speech on the sad note that he regretted the irrevocable damages which had been caused by this very touchy subject. He regretted the untimely manner in which a matter, judged by vast ignorance among the masses, was brought to the table, when it could have lay where it was without any harm. But the damage had already been done and nothing would change that now. Shabbat Shalom.

I was struck by several things. The first was the casualness in speaking about homosexuality before a congregation of families, including many young children, from let's say seven to twelve years old. I suppose, however, that such is to be judged as American standard. All is open here. The brains are open; the eyes are open. You are impersonalized by the fact that your minds can be pscychologically deciphered, categorized and labeled. How can one speak, in America, of the modesty of Abraham our father and of Sarah, our mother? Can you put the lion back in the cage, once you've let him free?

As the rabbi spoke, I got angry. You can well understand that the rabbi's words stimulated the Donkey’s' sense of justice; in a flash of Donkey fantasy, I dashed up to the pulpit and stripped myself completely naked before the congregation. Then I took hold of a beautiful young girl of twelve years old and one day and I kissed her passionately with tongue and lips. Then I stripped the Reform rabbi of his garments and I licked him all over with enormous pleasure. Then I raised my right arm and I brought down from the heavens a beautiful she-ass and I demonstrated my virility from behind until I ravished all her senses, while, by this time, the entire congregation was in orgiastic ecstasy.

And thus after showing to all what an Ass I really was, I spoke up with a brayish voice and said, "I have outdone you and outstripped you and outsucked you with my insatiable trisexuality, and there is little reason for you to continue as such. For no force could have reinforced my flowing seed to seek a bed-garden, if not for the fact that Emanuel. Therefore the Temple is to God and the House of Prayer is a salvation for all the nations, Emanuel.

That was all in the flash of a moment but then I was struck by the rabbi's impeccable logic, in not falling into the cheap and unworthy hypocrisy of basing any decision on the law of Moses or of any part of traditional Jewish law.

Now the anger swoon up from below. It quickly passed my heart and crystal frooze up in my brain. With the speed of simultaneous translation, my Donkey wings were in full image, and I up with a gesture of imponence and halted the attention of the angels and closed the mouth of all who were present.

"Listen you confines whose walls you have knocked down. You have reached the climax of your separation. You have cut off your own feet. The new generation will seek the words of Moses, if they will seek at all, desiring to understand every basis of the Law of God given to the people of Israel. You have outdone your own purpose. You have outstripped your own freedom. You have outsucked your own comprehension. Do you not see what a small little she-ass you really are? Without the Law of Moses and the oral tradition of Israel to hold you intact, your end comes rapidly when the historical time of the Final Redemption arrives. For that historical moment binds the Promised Redemption of the future with the great revelation at Sinai. The true future, even with every means and instrument to which progress will bring, will see the return to the Law of Moses, as that law is renewed in its modern application, by way of the New Pact. For the Great Israel and the nations and the far-off isles await that renewed teaching. Behold, now, Reformists everywhere, you have exited from the redemptional path. You are not in step with the course of Emanuel."

Then I held up my fantasy staff with the bronze head of the serpent and said,

"Be healed oh Israel from the serpent's poison and do not let the occasion pass. For you have not been condemned for wicked intentions. On the contrary, you do good for others. You take up many mitzvot which other Jews only study about. Your aims are just. May EL SHADDAI have mercy on each and every one of you and may He bless you with good health and a clean heart. Amen.

"But the course of history is a star map of circular but progressive history. And the Author's Redemption of the future Israel is sealed in co-responsibility with the humility of Moses. Nothing will ever change that, for it is sworn in God's name in the Holy Torah. Return to your sanctity oh Israel. Lower yourself to zero and begin afresh. Reform your reformation and come back into the fold of the Law. "For in his unfortunate aberation, a poor sick gay who cannot free his mind from his lover's anal ring, may not officiate for God before an innocent or even a guilty congregation. Unless his passion is cured, his words and his intentions will not be able to ascend before the Throne of Heaven. They will be weighed down by the vicious anal cravings, oh sick generation. "Truth is that I cannot resist the marvelous perfume of human endeaver, and I lick up man's sweat that flows from his working passion, and I straighten out the mistaken combinations which he has pronounced, and I teach him what it's like to be a man. Oh how good it is to hear the Donkey when he teaches you how to be a man. Oh let the Donkeys bray once again when they will come unto the confines. Hear now the voice of the angel who announces within me, unto the brink he has brought me, to be ready for his every word. With mercy and love he speaks to you, of every Reform congregation. For among you, especially the young, there is a sincere will to do that which is loved by God. Take you unto the threshhold of poverty and begin afresh your climb of the spirit. Remember the God of Abraham and awaken to the truth of Sinai. Search the ways of justice from the Source of all justice; and the new sanctity that your soul is searching for will burn away the crusts of the times, the veils of darkness that impede you from a new reality in feeling within and without the Presence of the Holy God of Israel. Do it now, when you receive these words, and hear the truth that only a true heart can perceive, and reconjoin the Final Redemption to the Redemption of Moses, and walk in the prophecies of Elijah who announces Emanuel. "No one says, "Go back to the Halacha."; for it is not so and it cannot be. You would not be imprisoned by your own decree. But the Lion of Judah is the guardian of the just laws and you must at least like, if you do not love, the Donkey who eats the Bread of the Kingdom of Heaven."

Then I put down my imagination rod and sat down again in my place. It seemed strange to me that no one else had seen my vision. "How nice it had been in the Conservative Synogogue" I said to Paolo.

The Reformists claim that in them a high level of morality, ethical behavior and practical actions of Tzedakah have replaced the ritual, both priestly and non-priestly, of the Torah, and that in this way the very essence of the Torah is maintained etc. This could be good, if you are of the Torah. You may be forgiven for having abandoned the vast priestly part of the Torah, as well as many laws which you no longer feel their application etc. In the end, however,there exists the Jewish heart with its accumulative code of morality and its innate sense of nature's benefits and its disdain for aberations. No Reform law will ever change that!

This should have been a sufficient and justified motivation for never bringing the subject up again, unless it was brought up for the sole purpose of prohibiting it.

Certainly leaving the question open was the worst of all choices, and unfortunately the Reform law has been proven not of the Torah, not of the Author of the Torah and not of the proper love and respect for the Jewish heart.

Great was the pain in my heart when the Reform rabbi felt the necessity to reiterate a basic principle of Reform Judaism that no authoritativvoice is to be heard from the Torah or from any traditional source.

I knew very well that I was hearing the self-condemnation of Reform Judaism from the mouth of the rabbi. Someday that Reform rabbi of Temple Emanuel may come to read these words and he will remember that famous Friday Evening Service at Houston Texas when the Hidden Donkey of the Kingdom of Heaven passed by to gather in the Stellar Signs in preparation for the true and prophecied Reform of the Final Redemption.


cont. intsmh1

Obviously our position is as new as is the New Pact of the Final Redemption and our Reform is completely different than any before it or after it. It is a one-time in history revelation, as was the Redemption from Egypt or the Revelation.

Thus the form of the New Law and of the New Rite of the House of the Redemption derives from the newness of the New Pact itself. In some ways even the Reform Synogogue looks traditional compared to the New Rite. And the leniency of certain laws goes well beyond the Conservative leniency.

It is mainly because of this new Form that I must make oaths concerning the authenticity of the New Pact. The New Equilibrium of the New Pact is not easily understood until its basis have been accepted. The example of Tefillin may demonstrate the enormous problem. For the Conservative there is no basic change; tefillin are tefillin. For the Reform tefillin are not used, mainly because their sanctity is not recognized.

In the House of Prayer, the sanctity of tefillin is recognized as is the mitzvah of wearing them, but they are not used in the New Rite. We, however, are 'authorized' by way of the Final Signs of the Final Redemption not to use them in the House of Prayer. The reasons can be explained through the Signs, but what is important is that the difference of the Reform's not putting on tefillin and our not using tefillin is from 'heaven to the earth'.

In addition, the Reform is an entity onto itself which, in essence, does not recognize the traditional Synogogue or traditional Judaism. This is not the case of the House of the Redemption which not only recognizes the traditional Synogogue, but places itself below it in level.

The New Sanctity of the House of Prayer has new conditions that do not coincide with the sanctity required for tefillin. The difference is not only substantial, it is essential. The New Rite is an 'alternative' Rite, desired by God, for many categories of people, both Jews and non-Jews, who for various reasons cannot adapt themselves to the Traditional Synogogue. It is the 'necessary' completion to the Traditional Synogogue for the future unity of the Final Redemption.

Understandably, it becomes necessary to explain that notwithstanding the great difference in form, we are within the Tradition, both the written and the oral.

For whom? Good question. The Reform don't accept the sanctity of Sinai. How might they believe in a New Sanctity? The Conservative must conserve their conservatism, else they'll lose their name. The Orthodox believe themselves so straight that all else is crooked in their eyes. And who is going to listen to a Donkey, anyway?

Well, somebody somewhere is going to love that Donkey sometime. He is not a New Law maker but the New Law bringer. Only as long as they think it is his will they talk it down in human terms, but when they hear who's talking from the Donkey's mouth, then they'll be able to listen. Nevertheless I'll make some oaths before my Maker, so that for some of you it might be easier to grow Donkey ears.

By the way the Donkey is also the Lion of Judah, called in the Signs, the 'Guardian' of the just laws. But to appreciate the Lion of Judah, says the Sign, you must like the Donkey who eats Bread. Even the Sages of Israel didn't know that.

Nor did the Prophets of Israel. Any detailed knowledge of the Final Redemption previous to the coming of the Final Goel would have created an historical unbalance. Indeed the great historical confusions concerning the redemption have evolved from the attempt to interpret general prophecies of the Final Redemption before their time. But the Donkey brays when the Goel has already been chosen and there is no doubt that the Time has Come.

The thousands of pages that we have recorded in these past eleven years contain all the basic elements of the New Tradition and the New Reception (Kabbalah) of the New Pact of the Final Redemption, in merit of the final Goel, Haim, of Saana, Yemen. All these testimonies are new and were not known to the Prophets or to the Sages. But only the Rambam, peace be upon him, had the courage, the honesty, the humility and the authority to say it so clearly:

'these (secrets) were hidden to the Prophets (themselves)' 'and the Sages have no Kabbalah (tradition) concerning them.'

In considering the Rambam's well-known statements concerning the Messia in hilchot melachim, it must at first be noted how little the Great Eagle reports from the many opinions of the Talmud and Midrashim. Not only doesn't he report them but he explains in no uncertain terms that they are not to be relied upon as more than opinions.

Nor does the Rambam stop here until he warns outright to stay away from any kind of messianic or redemptional calculations, so as not to enter into false lines of thought which in the end bring about the opposite of the fear and love of God. The Sage of Fustat is quite adamant about this point, and he goes on to explain that those opinions of the Sages have been taken from 'allusions' of the Tanach, but they cannot and must not be used in any way to interpret or judge on a real basis the actual events of the final redemption, or the manner in which the prophetic and the messianic revelations will come about.

This is perhaps the most essential point of the Rambam's entire discussion on the Messiah son of David. The secrets of the Final Redemption were not revealed even to the Prophets themselves. And the Sages, of blessed memory, therefore received no Kabbalah in oral tradition and they possessed no such Kabbalah. For this reason the Sages' opinions on this matter most often contradict one another and create confusion.

The great authority of the Rambam made it necessary for him to reveal this very important factor, so as to avoid ,as much as possible, future confusion.

I think there are four main principles dealt with here in hilchot melachim, extremely necessary for not erring on the messianic question: the first is the one above concerning the non-kabbalah of the Sages; the second concerns the natural order of the world in the Messianic Days; the third concerns the criteria for discerning the Messia ben David; the fourth concerns the period or generation which must precede the event of the Messia ben David.

To rephrase the first principle: the events and the order of the events of the 'messianic days', including the messianic and redemptional revelations, the manner, the place, the time etc. will become known only when they happen and when they will be revealed.

The second principle discussed by the Rambam is the very well known citation of the Sages, of blessed memory, that the natural order of the world will not change due to the 'messianic days'. This means that the sun and the moon and stars will continue as always, that people will be people as they are now, that, although there will be miracles above nature, even greater than those in Egypt, these miracles will not cause any permanant changes in the natural world. In the golden language of the Sages: There is no difference between this world and the days of the Messia except for the power of governments (the servitude of kingdoms).

In general this means that whereas Israel was a servant to the nations in exile, at the time of the redemption, the Jews will return to their land, and at the end of an historical development, all the messianic and redemptional promises will be fulfilled, until, in the end, Israel shall be the leader among the world of nations, and the Jewish people will be recognized as God's chosen people.

Again the Rambam's main purpose here is to avoid future confusion and to put down all types of unrealistic thoughts anunnatural conclusions, such as a Heavenly-Already-Re-Constructed-Temple descending suddenly on the Holy Jerusalem.

The third principle, in essence, explains that until certain prophesied elements, such as the ingathering, the holy wars, the reconstruction of the Jewish Kingdom according to the laws of the Torah, the Construction of the Third Temple etc., will be verified historically, no one can yet be denominated the Mashiach Vadai, that certain Messiah ben David of the Prophetic Tradition. It is, however, possible according to the Rambam that there may be Messiahs who seem to be on that path, although only the end will prove it. These may be considered be-hhezkat mashiahh (valid messianic personages) until either it is proven otherwise or until it is verified by the prophetic criteria.

A Donkey can hardly disagree with the great eagle of all rabbinic judaism. But I can bray out my thoughts, hoping that the Great Eagle will justify my reasoning. I believe that if not for the unfortunate episode of R. Akiva and Bar Coziba, the Rambam would have written this section differently, without speaking of be-hhezkat mashiah. The entire section here comes to avoid future confusion, and if the be-hhezkat mashiah could have been avoided, certainly the Rambam would have remained tacit. But for the sake of justifying all talmudic Judaism, which is the purpose of the Mishnah Torah, the Akiva-Bar Cochba affair could not be excluded. It was too closely entrenched in the talmudic mentality formed throughout the ages. To exclude it would mean not to accept it, and not to accept it, in that talmudic mentality, would be considered an infringement etc. In a word, the Great Eagle could not get out of it, and I believe that he would have preferred never getting into it. Very simply, it answers the Akiva case but it doesn't avoid future confusion; and it didn't.

Nevertheless, it can be said that the problematic of the time span of the 'messianic days' required some distinctions to be made between the inception, the continuation and the finalization periods of the messianic prophecies. The distinction of the third point above represents the continuation phase until the final phase, using the terms mashiah vadai and be-hhezkat mashiah as distinctive terminology. It was therefore necesary to elucidate to some extent on the inception period, or more properly of the Opening Period of the Prophetic Mission of the Prophet Elijah, of blessed mentioning. We have called this here the fourth main principle.

It is important for the Author of the Mishnah Torah to have his readers understand, without his spelling it out, that at least a generation is needed for the historical development of the Final Redemption.

before the war of Gog of Magog, there will arise a prophet whose purpose it will be to bring and make peace in the world, (thus fulfilling the prophesied mission of the redemptional Prophet Elijah, of blessed mentioning, to reconcile the hearts of fathers to sons and sons to their fathers.) Others maintain that it is Elijah himself who comes-

This is nothing less than a generation statement. It also represents the mission to which I have been chosen, albeit my Donkey ways have lowered me to animal levels.

The holy Sage could not have made any precisions concerning the length of the 'messianic days'. In the Talmud opinions range from 40 to 400 and to 2000 years. Clearly the Hhachamim had no Kabbalah on the matter.

But it is in some way clear that from the time of the arrival of that opening prophetic mission and until the time in which the Jewish people and the world situation around them will be prepared to receive the Final Redemption, a good long generation is needed. There are many prophetic requirements and enormous changes in the world itself that must necessarily precede the son of David who will sit at Jerusalem.

When speaking about the Messiah-King himself, the great Sage places him almost immediately at one of the later stages of the redemptional process, at the time of the prophesied war of Gog and Magog, when a multitude of nations will decide to destroy Israel. Israel will then be saved by a great miracle of God, which will become a long lasting Sign-Post to all the nations that the Lord is with Israel.

(missing here in manuscript from pg. 10614 to 10640)

----at this point you are rightly asking yourself what right I had to take an oath in which I declare that I am in the Sign of 'The Donkey, Mashiah ben David'?

Doesn't the Rambam say clearly enough that only after he has already done these things, conducted the wars of God, recalled the disperced of Israel, built the Third Temple etc. can he be called 'Mashiah Vadai'?

It must be seen here that the Rambam, peace be upon him, is speaking here about the official national recognition of the prophesied messia (and King-Messia at that).

He is not speaking about what that messiah has declared about himself. Nor has he tried to explain the relationship between that prophetic mission which precedes the mission of the son of David and the mission of the Messiah-King himself. Nor could he explain how that prophet announces himself. Nor could the Great Eagle speak about the mission of the Donkey who eats Bread.

In truth I have called myself nothing. The Final and Completed Signs of the Redemption, in merit of the Final Goel, Haim, have continually announced various Sign positions of Peretz, Man of the Signs and of the Donkey who eats Bread. Yet with such titles as Peretz who breaks down the barriers of the past, of Malkitzedek, the universal Priest to God on high, as Meshullam, the deaf and dumb servant of God, as the Man of the Signs and of the Donkey who eats Bread, the sign received by Adam Kamkhaji in Israel, when we were there in 1990, is most important for the Jewish fold. The Tzadik Abuhhazera, from the other world, testified in Adam's dream that “Ah! You, then, are the Donkey, Mashiah ben David”.

That's why it behooves me to make the following oaths. In this way , afterwards, no one will be confused about whom and about which mission we are speaking. The oaths here are a confirmation of the veracity of the Signs received.

Obviously I am not the Mashiah Vadai spoken of by the Rambam, refered to as Mashiah ben David, but I am the Donkey of the Goel, Haim, who brays out the preparations of the Final Redemption for the world, with the help of the Lord, our God. The Donkey, however, is in the messianic position and he thus is the descendant of King David and King Solomon. Otherwise he could not be in the Sign of the Donkey, Mashiah ben David (and so all the other titles could not have the prophetic justification were he not from the Tribe of Judah, from the House of David.) The Mashiah Vadai comes from and by way of the House of Peretz (It’s a Sign from the Torah); therefore the Donkey, in his mission, is the Donkey, Mashiah ben David. He is not the mashiahh or messia, but the Man of the Signs who carries the Signs of this first general messianic mission of the Donkey who eats the New Bread of the Kingdom of Heaven. It is he who must prepare the missions to come.

The Goel, Haim must not be confused with the Mashiah Vadai or otherwise, because the New Redemptional Kabbalah contains the great distinction between the chosen Goel of the Final Redemption and the messianic missions prophesied for the House of David. The Goel, Haim, born in Sana, Yemen, is indeed not from the House of David, but from the Tribe of Benjamin. He is the chosen servant of God whom you are serching for, Head of the Thirty-Six Hidden Tzadikim in his lifetime, who came immediately onto his Chamber in the New Kingdom of Heaven, after his demise in June 1982. He is the chosen Anointed Judge of the Kingdom of Heaven.

(This concept is, of course, completely new and must be gleaned in faith throughout Sefer Mishnat Haim. But as a synthetic directionalizer it may be said that between the overly earthly Jewish concept of mashiahh and the overly Heavenly Christian Exaggeration of Messia , there awaited the Historical Novelty of the Final Redemption, in which there is the chosen Teacher for humanity, the humble servant of God choto instruct all mankind in the love and fear of God, in the ways of good and the laws loved by the Creator for the benefit of all etc. The Final Goel , however, must be beyond death and above death. He himself is completed in the Final Redemptional Sign of the Resurrection, becoming thus the begining and opening Sign of the Resurrection of the meritorious among mankind. It was because of this previously ununderstood purpose that the confused and variegated interpretations in Jewish tradition of the relationship between the Messianic Days and the Resurrection of the Dead could not be resolved without the New Revelation and the Completed Sign of the Resurrected Anointed Judge of the Kingdom of Heaven, Haim, from Saana, Yemen.)




If I speak about Reform Jews or Conservative or Orthodox or Hhredim of a hundred levels, of a little religious of a hundred levels, of not religious of a hundred levels, of Ashkenazic Jews or Sephardic Jews or Ethiopian Jews etc. etc etc., I am speaking about the Jews and the Jewish people. If I speak about the so-called Hassidic Jews, also of a hundred kinds, I am speaking of an unfortunate historical aberation within the Jewish Religious fold. If I speak of the followers of Shabtai Tzevi, these are outside of the Jewish fold. If I speak about the Habad Movement from top to bottom, I am speaking of a group which has been cut off by its own doctrines and its own actions from the Jewish fold. They are enclosed in the Hherem Mi-Deoraita provided by the Torah in the Second Commandment. They can be exempt from the Hherem only if they totally repent from their beliefs and their associations with the Habad Movement and with their false Messiah, Menahem Mendel Shneerson.

Since one might ask me, "How speakest thou of brotherly love and universal peace, while thou preachest hatred for a fellow kin?" I say at once "I completely hate everything they do and everything they stand for".

Personally, I have never known worse people. They are idolatrous and their brains have been sucked up in their rebbe-cult. It is difficult for me to write about them because I can't stand the contemt and utter hatred that they teach for whoever is not Habadi. They are poison to the nation. They suck up innocent victims in their false Messiah cult and wash their brains in falsehoods. There is no true Torah in their hearts. All is for the sake of making converts to the Habad Messia. They are sickening people who have nothing true inside them. They have no heart for feeling any true human feelings. They are roboted Habad makers. They have no true compassion for others. They work only for the sake of incrementing the bricks of their odious building. The people of Israel all over the world must come to know and understand one of primary negative forces that had kept the spirituality of the people down to the low level that it reached, the hateful actions of Habad.

They say that they walk in the name of Holy Torah, as they paste all over the walls idolatrous photos of their King Messiah. That is the idolatrous filth used in the name of Torah, God forbid it for evermore. They teach hatred, in hundreds of subtle undercuttung ways, for all others who are not Habadiim, but they hate each other as well. I personally have never seen anything more false than a Habadi, more numb than the Habad heart, more distorted than a Habad mind.

The Jewish people does not yet understand. That makes it so much more difficult for me to spell it out. I have seen them. I have known them. I too was inside that hive of infernal bees. They have represented an internal destruction of the Jewish people without the Jewish people's knowing it. They have made religion hateful to thousands of Jews. They breathe and live on the insane waves of false propaganda.

They believe themselves intelligent. They are intelligent in being false in order to capture innocent souls. They are a cause to anti-semitism, the hidden germ behind the sickness, because of their hatred for others, their cursing all 'goim' etc. They have falsified the Sacred Torah and made it into a Rebbe-puppet. In the end they will split into a thousand fractions and dissolve into non-existence.

For over forty years they pulled the wool over the eyes of innocents to trap them in their false messianism, often destroying families and always ruining minds with Habad indoctrination. They invalidate the mitzvot with false interpretations, may God save us from their plight.

Their arrogance is onto the essence of the heavens. They believe that no one is even close to them in understanding. They are fooled by the words of confusion. They are completely babbeled up in their tower and the hateful city of Ben Shinar. Their hearts are trumpets to false awakenings but they are completely asleep inside. In subtle ways, they steal and cheat while ousting with mafia tactics non-Habadniks for the sake of their own parnassa. They do not kiss their mothers for fear of mentrual impurity. So great is the extent of the impurity of their minds. Every falsehood has its roots. Look at the result and understand its inception. The mystical Zeir Anpin of the world of Emanation is the Great Impostor of Ahhrit ha'Yomim. The Photo of Menahhem Mendel Shneerson is idolatrous. It is a mitzvah to burn it.

I do not love to speak of this subject because every word hurts inside me, knowing the truth of what I'm saying, and knowing as well that these writings will afterwards go out for the world. But it is my duty to speak about the evils that impede the Jewish people from receiving the True Signs of the Final Redemption.

I had to pass that way. I had to know that abomination from the inside. I had to fall into it, as the Jews fell into slavery in Egypt. Redemption is always preceded by slavery of one form or another. I had to be cajouled into falling and I fell. For five years I was a black-suited and bearded Habadi. I had taken on all their beliefs. I had to know that horrendous pit and to be redeemed from it. I had to know the root of that evil from the inside.

I must tell of my redemption from Habad, my personal redemption by the Tzadik ha-Kadosh Haim, for the sake of posterity. It must be known, for without that redemption, I could never have become the Donkey who eats Bread. I had to pass through and to know the root of evil within the false practitioners of the Torah. I had to be inside that evil and be redeemed from it. I had to know the depth of the pit into which I had fallen. I had to be one of the false asses of the false messia of Brooklyn. Its not my fault. I had to.

They steal people's brains and substitute them with false worlds. They lie to themselves and the world, they believe, exists only for them. They are not sincere with other people and deal only in strategies, depending on what they want to get. Sincerety has no value for them. But money does. Derech eretz has no value for them. But money does.

You will not find a Habadi who is able to speak sincerely. It doesn't exist in their framework of thinking. He is only a messenger who has nothing of his own, only an idolatrous spirit of the mixed-multitude. When the Habad Movement will die, Israel will rejoice.


Peretz Green


continuation from intsmh3.doc


The main motivation of these oaths is for the sake of the New Law of the New Pact, to safeguard the laws of the Torah. The two main purposes are:

1) to safeguard against going too far from the tradition of Israel

2) to facilitate upon the rabbis and upon all the sons and daughters of all Israel to rely on our words, through which it will be seen that the entire Jewish Tradition, the written Torah and the oral Torah, do not budge from their places in the New Tradition.

The New Tradition, however, binds the Torah to the New Time. From here the differences arise, although the essence of each Torah principle remains. We thus have the New Law, a completely revised Law of the Torah. And we have the New Rite of the House of the Redemption, a completely new rite for every holiday of the Jewish calander.

Oath one. I, Peretz, son of Moshe Green and Hanna Becker (Paul Green, soof Morris and Ann Green), born July 11, 1945 (Rosh Hhodesh Menahem Av, 5706) in Newark, New Jersey, U.S.A., swear before the God of Israel, on His Holy Name of Four Letters, that the New Rite of the New Pact of the Final Redemption does not exit or deviate from the religion of Moses or from the Torah or from the tradition of Israel, but is rather an "alternative Law and an alternative Rite, desired and loved before the God of Israel.

Included in this oath is a (prophetic) promise received in the Signs that every Jew, from the least to the greatest, can accomplish all the commandments of the Torah in the House of the Redemption, as can a Jew in the Traditional Synogogue.

The New Rite is, of course, in the process of becoming. Years will be needed to arrive at a complete nussahh. What we have is the permission to formulate and to use this New Rite according to the signs and indications recieved. We have the basis of the New Rite upon which to build the version desired for the Final Redemption.

(For a brief discussion of how 'all' the commandments or mitzvot can be accomplished in the House of the Redemption, see ahead in the second Introduction to the New Law.)

Of the 248 positive commandments of the Torah, the Rambam, peace be with him, counts 60 that are applicabale to all male Jews at all times, and less for women. Thus we must say that what a Jew can accomplish, being part of the Traditional Synagogue, so can a Jew accomplish, being part of the House of the Redemption.

There is no intention, however, to make a distinction between the written commandments and the rabbinical commandments. The New Pact does not discard any part whatsoever of the written Torah or the oral tradition etc.

Second oath. I testify before the God of Israel, that I have received the permission to fomulate the New Rite of the Final Redemption from my holy teacher, the Tzadik ha-shalem, the chosen Final Goel of the the Third and Final Redemption, in his life-time Head of the thirty-six Hidden Tzadikim, Haim ben Moshe, from Saana, Yemen. And thus I testify that my efforts in the formation of the House of Prayer of the Final Redemption, the New Law and the New Rite are conditioned by this oath not to deviate from the essential principle regarding the House of the Redemption that a Jew here can accomplish all the mitzvot as can a Jew of the Traditional Synogogue.

Third Oath. I swear before the God of Israel (ELOHEI YISRAEL) the Lord of Hosts (Adonai Tzevaot) that I, Peretz Green, have received all the keys belonging to this mission, called the Mission of the Donkey who eats Bread or with other names such as the Mission of the Donkey, Mashiahh ben david.

(important note - I am not alone in receiving these Keys of the Completed Signs of the Third and Final Redemption in merit of the Final Goel, Haim, including those of the New Law and New Rite. They are received from the prophetic dreams containing them and most of them have been received by the other talmidim, in particular the 7 talmidim who are in the Sign of the Tail of the Donkey who eats Bread and I receive them through them. The first Six Great General Signs of the Final Redemption were received by the family of Remo Levi: Gino Tampieri (Sign of the Stars), Renato Levi (Sign of the Kingdom of Heaven), Remo Levi (Sign of the New Light of Hhanukat ha-Hhanukot, Nelda Levi (Sign of the Donkey who eats Bread), Davide Levi (Sign of the Fourth Generation and Sign of the New Construction) and Giordano Levi (Sign of the Resurrection of the Teacher of Life, Haim). The 7 talmidim of the Tail are: Davide Levi (Hholon), Anna Gasparotti (Milan), Adam Kamkhaji (Beersheva), Paolo Fiero (Milan), Noda Polenghi (previously Deborah - the Double-Tail of the Donkey - (Milan), Daniele Manigrasso (Milan), Giuseppe Manigrasso (Milan). It is that after receiving these keys, to me has been given the responsibility for formulating and establishing in wroting The New Law, the New Rite, the New Messages etc. and of explaining them as best I can)

And I testify with this oath that these 'keys' of the Third and Final Redemption (which began to arrive in prophetic dreams to the talmidim after the demise of the holy Tzadik, Haim, in June, 1982) are those same 'keys' to the New Kabbalah that arrives and descends into the world only after the Goel has been chosen and it has been decided who will receive it. This is the Kabbalah inferred by the Rambam, peace be upon him, in hilchot melachim, that the Sages of Israel did not know and did not receive from the prophets who themselves had not received these 'secrets'.

This is the prophetic mission, or the Sign of the Prophetic Mission in the name of the Prophet Elijah, mentioned by the Rambam, the mission which comes to bring peace to the world and to prepare the hearts for the Final Redemption. We can now better clarify: it is the mission that announces the arrival of the Final Goel and the arrival of the Completed Signs of the Final Redemption and the Completed Signs of the Promised Messianic Mission. It is the mission that prepares the House of the Redemption, the New Law and the New Rite and the New Message during the Fourth Generation. It is the mission that prepares and from which descends the future missions of Mashiahh ben David at Jerusalem.

(The Gaon, Malbim, expounds often on the prophecies indicating that before the advent of Mashiahh ben David, there will arise the Messiah of the Ten Lost Tribes of Israel, called the Mashiahh ben Yosef, who will be only partially successful in his wars, but he will be killed. After him, says the Malbim, will arise the Mashiahh of the House of David who will be successful in his wars etc. until all Israel will agree to his being the Messiah. You can imagine how happy I was, in Beersheva, Israel, when the Tzadik, Abuhhatzeira, from the other world, announced to Adam Kamkhaji in his dream ,1990, that I am the Hhamor, Mashiahh ben David. That came towards the end of the first year of the Second Period of six years. The first period of six years was mainly involved in the Correction of traditional Christianity. In those years the Donkey is called, the Hhamor Mashiahh ben Yosef. That first Donkey is only partially successful in his various 'wars', but in the end he is rejected by the majority ,'hanged' and sent back to his Stable in the Kingdom of Heaven. For the second period of six years the Signs of the Donkey, Messiah son of David descend and he is successful in obtaining all the Redemptional and Messianic Signs necessary for fulfilling the requirements of the Redemption until that prophesied mission of ben David.)

It is also the mission that brings with it the SAFA BRURA, the prophesied ‘clear language’ or ‘pure tongue’ of the Final Redemption. In this New Language is contained as well the correct terminology needed to clarify and to rectify the great messianic confusion that the world, both Jewish and Christian, has known.

Speaking here of Jews, the rabbis themselves had enough terms to get confused with, such as 'the messianic days' 'the last days' 'the final redemption' 'the Prophet Elijah' 'the Goel' 'the Messiah of the House of Joseph' 'the Messiah of the House of David' 'the reunification of the twelve (or thirteen) tribes' 'the wars of God' 'the New Pact (BRIT Ha-HHadasha) of Jeremiah' 'the return of prophecy (YOEL)' 'the universal messianism of Isaiah' etc.

(The confusion of Christianity and its Correction and the completely new understanding of the correct measures of that pre-messianic mission are dealt with in Sefer ha-Mafli of Sefer Mishnat Haim. see especially Esther 1, the Gospels Corrected, Tikkun Paulus and Yeshuat Yeshua)

The Completed Signs of the Final Redemption contain the Safa Brura, sent by God, to clarify the true language and the true terminology of the Final Redemption. This clear language responds as well to the needs of all the Christianized nations who must as yet come to know the true light of the pure monotheistic faith.

The Clear Language comes in fulfillment of the prophecy in Isaiah that 'it is but a small thing for him, the in-gathering of the Tribes, I will yet make him unto a bfor the nations'.

To be a beacon unto the nations, one must give over to the Christian world the New and Corrected Christian Message. The 'keys' to said Correction and to said New Message arrived during the first four years of this mission.

That universality brings with it great truths of the mercy of the God of Israel and God of the universe, on every nation and every individual. It is a small thing in the sight of the Lord, if only Israel receives His benefits, if all the other worthy people of the world are not benefitted by Israel.

At BeerSheva, Adam received the precious Sign of the Goel, Haim, who embraces the simple folk of the nations of the world and with immense and heart-felt love says, "We are all of the same flesh".

This concept is not difficult for me, after having studied it for thirteen years with the Teacher, Haim.

Most religious Jews, however, although they cannot deny its validity, are not in the ‘balance’ of this very important universal principle, which, if taken to heart, reproportions all humanity down to its proper place, so that no one believes himself more than another.

The universal love taught here by the Goel, Haim, to all Israel, is not a new commandment. It is the renewal of the commandment, 'and thou shalt love thy neighbor as thyself' in its larger universal sense of every human being whose first parents were Adam and Eve.

Here too, if that 'and thou shalt love thy neighbour as thyself' is interpreted only in its limited sense of fellow Jew, this too is to be considered relatively a small thing. But when even the furthest away islander, no matter how far he may be from any revelation, is loved by the children of Israel, because , in truth, he too is a brother in the flesh, this is greatly loved in the sight of the Lord.

The Torah is the same, but when the Final Goel is chosen, thus ushering in the new time, the Torah is renewed for the purposes and the necessities of the new time.

The Clear Languauge distinguishes the difference of the two times, the revelation at Sinai and the revelation of the New Pact. The time of the Torah until now was under the Sign of Separation. The time of the New Pact of the Final Redemption is under the Sign of the Reconciliation of the Hearts and the Reunification of Humanity.

In essence, the 3500 years of Jewish history have well established the separation of Israel from the nations, in innumerable ways. The Torah in all its specific commandments to Israel is established by the halacha for all times, eventhough the halacha itself will be 'renewed' for the redemptional periods.

Thus, for example, the stricter Jewish sense of 'and thou shalt love thy neighbor as thyself' in reference to the particular mitzvah of feeling a loving responsability for every Jew, because of that which binds us historically to the revelation at Sinai etc., remains, as does 'all Israel is responsable one for the other'.

Nothing is diminished therefrom for reason of the true love felt for every human being. We are all brothers and sisters in Adam and Eve, in a brotherhood which precedes the particular brotherhood of the children of Israel.

The first testimony of the prophetic mission of the Final Redemption is the first general Sign called 'Ba-ha-Zeman' - 'the Time has arrived' which I received by way of a dream, eight days after the demise of the Tzadik. This Sign clearly indicates that the opening mission of the Final Redemption, the prophetic mission which opens the Final Redemption for the world 'the Time of the Final Redemption has come' has been assigned to me, Peretz Green, by the Final Goel, Haim. Said mission cannot but be in the name of the Prophet Elijah, of blessed mentioning, because the prophecy in Malachi declares that the Prophet Elijah opens the mission of the Final Redemption. Here is the form of that Sign:

I was standing outside, at night, under the stars, in the midst of some perfect circles (later clarified that they were 7 circles) drawn in white on a tar-like platform. Beyond that platform, some thirty yards away, stood the Tzadik Haim who at first looked at me to make sure I was paying attention. Then the TZadik looked upwards toward the stars and I did the same. A great force then fell upon me and from my mouth, with an extremely loud and powerful voice, came the words "Ba ha-Zman". ---

Actually the force that came upon me, and the voice that came from my mouth ,and the words spoken by me 'Ba ha-zman' were of the Prophet Elijah, of blessed mentioning, even though the Prophet himself is not seen in the dream. The Final Goel, Haim, thus gives permission to his first talmid to announce, by way of the Prophetic Mission of the Prophet Elijah, the opening of the Final Redemption.

Jewish tradition is filled with the confusion between Elijah's coming together with the Goel or together with the Mashiahh to open the Geulah. The confusion derives mainly from the completely lacking distinction in Prophets, in the Talmud and in the Midrashim between the Goel and the Mashiahh (and of course no distinction is made between the Goel and the Donkey of the Goel who eats the Bread of the Final Redemption from the House of Bread (Beth-lehem) ). Notice too the caution of the Rambam 'Some say there will arise a prophet - - and others say it is the Prophet Elijah himself who comes'. - - From this first general Sign, together with the generalities of the Six Great Signs, all the correct measures can be studied.

Fourth Oath - I, Peretz Green, swear before God Almighty that from and after the reception of the Sign 'Ba ha-Zman', I have received permission from the Teacher, Haim, the Final Goel, to open all the announcements of the Final Redemption, as we, I and the talmidim together with me, receive them.

and I swear before the God of the heavens and the earth, EL SHADDAI, the God of Abraham, the God of Isaac and the God of Jacob, that this mission, in the name of the Donkey who eats Bread, comes to fulfil* that well-known prophetic Sign of the mission of reconciling the hearts prophesied in the last chapter of Malachi.

* to ‘fulfill’ here does not mean to complete, but rather to ‘open’ the Completed Signs of the ‘reunification’ and ‘reconciliation’. This opening, once it is in the world will lead necessarily to its eventual fulfillment and realisation, but the entire Fourth Generation is needed for this.

After having taken the general oath to abide by the principle that every Jew can fulfill the mitzvot in the House of the Redemption, just as a Jew in the Traditional Synogogue can fulfill the mitzvot, it is yet incumbent upon me in this respect to specify the mitzvah of tefillin and to explain why the tefillin are not part of the New Rite of the House of the Redemption.

Sixth oath - I, Peretz Green, swear before God that I have received, by way of a dream, from the holy Tzadik, the Final Goel, Haim, the permission and the responsability to establish (the Signs of) the House of Prayer of the Redemption; and that this is the house of Prayer to be loved by all the nations, as it states, My house shall be called a House of Prayer for all the nations;

and that this includes the permission to put in order all matters of said House of Prayer, its 7 Altars (for prayer only), and 7 Floors, its Rite and its Priesthood etc.;

and that the House of Prayer of the Final Redemption is part of the New Kabbalah of the Final Redemption representing the form of the Third and Final Temple that will be constructed in its time at Jerusalem, of which nothing was known until it becomes revealed with the other Completed Signs of the Third and Final Redemption, and is thus not to be found in the words of the Sages of Israel, of blessed memory;

also included in this oath is the reception of the true, New Kabbalah given in the 'SAFA BRURA' 'Pure Language' mentioned in Prophets 'and I shall turn over to the nations a clear language'; and that this 'pure language' is directly bound to the revelation of the New Pact of the Final Redemption revealed in Sefer MIshnat Haim (in which all texts, testimonies, documents etc. of Final Redemption are contained) including the New Rite of the House of Prayer of the Final Redempt;

and that our not using tefillin in the House of Prayer of the Final Redemption is part of the New Revelation of the New Pact, deriving from the Sign in which I received from the Goel, Haim the responsability for the House of Prayer of the Final Redemption and in which I signed my name Peretz to the "Contract" (hhozeh) that was in the hand of the holy Teacher, and that in the same dream the Final Goel, Haim, announced (in Hebrew) "In four hundred years, between four and five hundred years, tefillin will no longer be used in the Traditional Synogogue".*

* one main reason is that at that time Israel will be at such a high level as to no longer need the Sanctity of Tefillin, similar to the Sanctity of Shabbat which supercedes the need of the sanctity of tefillin. The children of Israel will then be themselves highly sanctified and in the eyes of the whole world they will be the 'Sign' of the realization of God's promises etc.

continues nel fifth oath


Fifth Oath - Thus I, Peretz son of Moshe e di Hannah Green, do swear before the God of Hosts, on the truth of this matter concerning tefillin, that based on the above mentioned dream tefillin are not used in the House of Prayer. The main reason for this is that the new sanctification of the New Rite of the House of Prayer of the Final Redemption derives from the New Sanctity of the New Pact which from its inception is bound to the great promised light of the future. That future light light from which derives the New Sanctity does not require tefillin, similar to Shabbat the sanctity of which is not added to by tefillin and therefore tefillin are not worn on the Sabbath. There is here asbsoluty no denial of the commandment of tefillin, God forbid, or that its details are halacha le-Moshe mi-Sinai;

and that therefore every jew who prays in the New House of Prayer of the Final Redemption, or who uses the New Rite, is considered as if he had prayed with Tefillin, for this is the decree of the time for the sake of the Final Redemption.

Sixth oath - and I , peretz ben Moshe do swear before the Lord, our God, the Holy One of Israel and is Redeemer, for the purpose of accomplishing my obligation in founding the House of Prayer, I have received, by way of the Signs of the Final Redemption, in merit of the beloved Tzadik and Final Goel, Haim, the keys to the New Sanctity and the New Priesthood of the House of Prayer.

Included in this oath is that I testify that among the 'hitherto hidden things’ of the Final Redemption, is that of the true relationship of the Final Goel to the Donkey Ridden on by him;

continued here in the Seventh oath

Seventh oath - and that the great merit in bringing the redemption is of the Tzadik, Haim, and for his atrocious suffering for the entire world in secret, and because of his exalted hidden Sanctity on secret levels; so has he been called, My beloved of the God of hosts' ;

and that immediately after his demise, he came uno his Chamber in the Kingdom of Heaven which descends into the world according to the times and merits of the Fourth Generation and continues until five hundred years into the periods of the Final Redemption;

and that he directs every matter concerning the Final Redemption from his place in the Kingdom of Heaven, by way of the Mission of the Donkey who eats the New Bread of the Third and Final Redemption as it descends from the New Kingdom of Heaven.

Resumè of oaths

1) the New Rite does not exit or deviate from the religion of Moses etc. but is an alternative Rite etc. -

included - that every Jew can accomplish the mitzvot etc. as in the traditional Synagogue. -

2) I received the Sign and the responsability for the House of Prayer or as called by us the House of Prayer of the Redemption - I repeat the principle that every Jew can accomplish here all the mitzvot -

3) I, together with the other talmidim, received all the keys belonging to this mission, the MISSION OF THE Donkey who eats Bread, the Mission of the Donkey, Mashiahh ben David and the many Sign-Titles that are bound to this unique historical mission -

included - that these Keys are the same keys of the New Kabbalah which arrives after the demise of the Tzadk, and that this is the Kabbalah that the Sages, of blessed memory, did not receive -

4) from the Sign 'Ba-Ha-Zman', I have permission from the Goel to annouce all announcements of the Redemption, as we receive them, and that this Mission of the Donkey who eats Bread comes to fulfill the mission of reconciling the hearts, that is, the Misssion of the Reconciliation of the Prophet Elijah in Malachi -

5) - I received permission and the responsability to establish the House of Prayer of the Final Redemption which relates to the prophesied House of Prayer loved by all the nations

included - that the House of the Redemption is part of the ‘hidden things’ of the New Tradition of the New, True Kabbalah, totally unknown previously; that this includes the 'Pure Tongue' used and expounded on in Sefer Misnat Haim and the New Rite of the House of the Final Redemption;

6) on the truth concerning tefillin as explained, with no denial of the commandment, that a Jew who prays in the House of the Redemption is considered as if he had put on tefillin. This is a decree for the House of the Redemption in line with the New Pact -

7) that I received the keys to the New Sanctity and of the New Priesthood of the House of the Redemption

included - the ‘secret’ of the Goel and the Donkey of the Goel; that the Goel is chosen with his death in his final sacrifice; that he is in the Chamber of the Kingdom of Heaven from whence he directs the Redemption and the Messianic Donkey in the world. ------------------------------------------

Peretz Green