Dear Rav David Berger,
I
do not intend to send you this letter, at least not now. I think it would be
too much for you to evaluate with a sense of authority. Since, however, I sense
the depth of your understanding not only of Christianity but of Christians and
their ways of thought, I am certain that in some moments of your reflections
you are filled with awe of God’s ways, establishing a Christianity and an Islam
for the sake of the ge’ula ha-sheleima.
The problem is not of Islam but of
Christianity. The messianic knot of Jesus’ mission is indeed a messianic
problem. All agree that the ge’ula ha-shlema is both particular to
I think you will readily agree that many
thousands of Christians are able to live without Christian theology but they
are not able to live without their great respect and admiration towards Jesus
as a Teacher, a Messia and as a prophet. This is quite significant because
it represents the framework to the Correction of Christianity, an absolute
necessity of the Final Redemption. More properly it is the Correction of
Christians because the Institutions of Theological Christianity will fall as
the redemption sets in. The world will be in true monotheistic faith at the
time of the final redemption.
Christians are bound to a messianic knot from
which they cannot be unbound unless there is a final new pact which is not only
firmly established in the True Tradition of all Israel but which answers as
well to the perfectly legitimate need of Christians to understand the true
position of Yeshua in the redemptional Scheme of History.
I received the basis for redefining the mission
of Yeshua from the Tzadik Haim who was a true Hidden Tzadik and who knew many
secrets of ancient history which are hidden to the eyes of the world. He said
to me several times, without explaining, that no one understood the mission of
Jesus, not Jews and not Christians. He taught as a hundred percent factual that
Jesus was a full-time talmid in the School of the Essenes for three full years
before he left the School to engage on that mission. From there he learned some
secrets of the Kabbala Ma’asit which he used afterwards to perform miracles,
although this was against the oath taken at the School not to use them in
public. So too did he break his oath of remaining in the School for life. The Tzadik
Haim said that the teachings of Yeshua were good but particular and they had to
be understood in their proper context; the ‘rabbis’ of those times did not
understand him nor were they ready to listen to new lines of teaching.
Yeshua was not teaching the halacha. There were
the rabbis to teach the halacha which in essence are the laws of the nefesh.
Jesus was teaching laws of the spirit, the ruah, which has different parameters
than the nefesh.
In general, the sinfulness of the Priests and
the hypocrisy of the Peirushim in that time was hated before God. So was it
taught to me by the teacher Haim that the Moreh Tzedek, founder of the school
of the Essenes, perhaps 150 years before the destruction of the Temple,
be-’avonot, a true Tzadik, saw in his prophetic wisdom the terrible time of
destruction that would come to destroy Israel if something was not done to save
the nation. The truth, on a true spiritual level, is that the prayers of the Temple
were hated and not loved because of killings and injustices committed by the
Priests etc. etc. He designed the School for the sake of
We have explained it more at length that the
Teacher of Justice was the Head of the 36 Hidden Tzadikim of his generation and
therefore the Redemptional Keys which contain as well the Messianic Keys (they
are basically two, the Messianic Keys of the Messiah son of David for Israel
and the Messianic Universal Keys of the Messiah son of Joseph for the nations).
What the Teacher of Justice possessed more precisely are now known to us as the
Initial Redemptional and Messianic Signs. In the context of those Signs he
established the Messianic Order in the School and it was from the School that
Yeshua learned of the Signs and then decided upon his calling. John the Matbil
was part of the School from 8 years or so before Jesus’ entrance. The influence
of Yohhanan’s up and leaving the School (about a year and a half before Jesus’
leaving the School) was an essential force without which Yeshua could not have
left the School. This was taught me by the Tzadik Haim.
You can well understand the profound
repercussions of this historical secret when it will be understood and
accepted. It turns the world up-side down with new understanding. The
falsifications of Christianity do not undo the historical fact that in Yeshua’s
hands were the Initial Redemptional and Messianic Signs which, historically,
had to go out for the world. Had Israel merited, they could and should have
gone out to the world by way of the second Temple but all was corrupt.
Once we know that these facts are so, we must
return ex novo to understand and to redefine the nature of that messianic and
redemptional mission and many of the words of Jesus and in general the ‘Signs’
of the Gospels. Clearly we are speaking of a very Jewish Jesus, in the true
monotheistic faith of all Israel, illumined by messianic and redemptional
‘secrets’ and ‘Signs’, in whose destiny fell a very particular historical
mission.
If one accepts the words of the Tzadik Haim, he
will see the incredible new scene that emerges. Even if, without accepting
them, one follows the argument until their conclusions, he will see that this
historical secret revealed is needed to resolve the mission of Yeshua for the
sake of the Final Redemption, so that one may readily accept as truth that
which truly is a necessity to the substance of the true final redemption, the
necessary reconciliation between Jews and Christians, not a compromise in any
sense but a reconciliation in the true monotheistic faith which also explains
and resolves the historical knot of Jesus’ messianic and redemptional mission.
That precious information revealed by the Tzadik
Haim was completed, after his demise by Marvelous Signs, in dreams, which are
to be defined as the Final Signs of Third and Final Redemption. These are, in fact,
the Historical Signs that all history is waiting for, Jews, Christians and
Muslims. By the way, concerning the true mission of Jesus, the Koran is closer
to the truth than Christianity. I wish not to discuss here these Final Signs
but I mention them in this discussion about the mission of Jesus. The
information given by the Tzadik Haim was the basis; the confirmations and
completions of the entire matter were given by way of the Final Signs. For
it is by way of these Final Signs that the Initial Signs are confirmed and
retrospectively understood in their true proportions and perspectives.
From the Final Signs, for example, we come to
know that there are 6 particular Signs in the Gospels that were true Initial
Signs: (1) the Star of Christ (2) the Kingdom of Heaven (3) the New Message (4)
the she-ass upon which Jesus rode into Jerusalem (5) the Kingdom of Heaven is
descending upon the world and (6) the Resurrection of Jesus.
Before the Final Signs we knew nothing of the
Star of Christ which is also the Star of the Universal Messianic Mission. It is
also the Star of Malchitzedek and in the Final Signs itself it is called the
Star which Astounds, kochav ha-mafli. For two thousand years it was the Star of
Malchitzedek; with the mission of Yeshua it became the Star of Christ. In the
Final Signs also the Star of Christ is revealed after the revelation of the
Star of Abraham, the Star of Isaac, the Star of Jacob and the Fourth Displaced
Star. This is all in the First of Six Final Signs, called the Sign of the Stars
of the Final Redemption. In it are revealed, the Book of the Stars of Abraham,
our father. The Goel Haim is also our Teacher of the Stars of the Final
Redemption. We have entered into a generational period called the Final Fourth
Generation. This is the Generation in which the Faith of Abraham returns to the
world. The Four Thousand Year Cycle of the Star of Abraham has reached its
conclusion-time which coincides with the length of this Fourth Generation
(which from other Signs received in dreams is a double-generation, the first
part of 35 years and the second part of 30 years, from Pesah 1983 until Pesah
2047. The last five years, however, are in the Sign of Reconstruction, after
the terrible period from 2024-6 to
The Tzadik Haim says in that Sign “With the
arrival of the Fourth Star, I will make a sign and all will proceed with great
velocity and as he said this he made a sign between the Fourth Star and the
First Star (Star of Abraham). The Tzadik Haim gives us a Sign, namely that the Sign
of this Generation is the enormous speed of its events and its science. In
terms of the faith it means that the true four thousand year old faith of
Abraham, our father, has now entered the world to usher in the fulfillment of
God’s promises to Abraham, that he be father of a multitude of nations all of
whom adhere to the true monotheistic faith of Abraham.
From this Rav Berger, you will understand why I
believe that we are now in the historical time of the Wars of God for the
purity of the faith in the One Living Creator of the Universe. Inasmuch as my
duty is concerned, it has fallen into my destiny to be a soldier in combating
the false messianism and the idolatry of Habad, the idolatrous doctrine of
Emanation beginning with the Zohar and the terrible deifying Logos of
Christianity. In that same Sign there is a fifth Star, extremely bright. The Goel
Haim explains “This is the Star of Christ which comes in virtue of humilty”.
Wow, were we shocked when Gino Tampieri,
husband of Eliade Levi, related in detail his dream to us. But I was not
afraid; I was extremely happy. I immediately understood that the announcement
of the Star of Christ came to give over the Keys to the Terrible Historical
Correction of Christianity, the destruction of All Christian Theology and the
redemption of Yeshua who was, in truth, humble before God and his messianic
sacrifice was loved and accepted before the God of Israel. For it comes as part
and parcel of the Completed Signs and the Tzadik, Haim, Head of the 36 Hidden
Tzadikim of this past generation, announces it. The ‘Second Coming’ of the Star
of Christ comes to destroy the false Deified Christ of history and at the same
time, it comes to confirm the innocence and the humility of the very serious
and sincere youth who desired only good for the Jewish people.
His true history is also our history. If it is
so, that in truth, there was a ‘messianic mission’ upon Jesus and that his crucifixion
was considered a sacrifice of expiation before the God of Israel, we must try
to understand from afresh how that mission fits into the Redemptional Design.
It must be comprehended that without the Final Signs of the Third and Final
Redemption, the Design was unknown in Tradition, as explained precisely by the
Great Eagle there in hilchot melachim. So too concerning the ‘messianic
mission’ of Yeshua, it could not have been known or understood before the Final
Signs which represent the Completion of the Redemptional Design of God in
history. The Goel Haim confirms the truth of that mission of 2000 years ago but
only now when the New Time of the Final Redemption has set in.
To understand the position of that mission one
must know that the Final Redemptional and Messianic Signs derive from the holy
name ‘EHEYE’, that is the third part of the triple-name ‘EHEYE ASHER EHEYE’.
The Kabbala or New Redemptional Tradition that even the Prophets had not
received, reason for which the truth of these matters were not given to be
known in the Tradition of the Sages of Israel, is the Revelation of the
Completed Signs of the Third and Final Redemption, the ge’ula ha-shleima, which
is for Israel and for all the nations. When God Almighty chooses the Final Goel
of History, He sends into the world the Revelation of those Final Historical
Signs. These include as well the many New Things unknown and unheard of before
in all Tradition. This is the New Tradition that we have, thank God, been
receiving now for 19 years in merit of the chosen Goel Haim.
Wait then a moment, Rav Berger, before judging.
One great essential factor was unknown or totally confused in all Tradition. I received
it from the Tzadik Haim directly, and it was, of course, confirmed by all the
Final Signs, that the Goel is not the Messiah ben David and Messiah ben David
is not the Goel. The elevated levels to which the ‘Messianic Figure’ reaches in
Prophets refer to the Goel, not to the Messiah ben David. The Messiah ben David
is a mission in the world, in Israel, in the Third Temple. The Master whom you
are seeking, however, and the Angel of the Pact that you are searching for, is,
surprise, not the Messiah ben David but the Final Goel who comes together with
the Tradition of the Prophet Elijah, of blessed mentioning.
The Messianic Mission of Jesus derives from the
‘RESH’ of the second name ‘ASHER’. This is the ‘Hidden Name’, a long period of
history until at the end time the ‘RESH’ of ‘ASHER’ is able to make the Bridge
in order to be bound to the final name of the final redemption. The Alif
represents the Tradition of the Prophet Elijah, zachor le-tov. The ‘SHIN’
represents the SHIN of SHUSHAN, the Hidden Tradition of Mordechai ha-Tzadik.
The ‘RESH’ is the Light of the Second Temple. If Israel had merited, the Light
of the Temple would have been the vehicle of extending the true faith and the
truth of the history of Israel to the rest of the world.
Nevertheless, there had to be a ‘mission’ in
the world which was the representative of the ‘RESH’. If Israel merited, that
prophesied mission would be positive. There had then to be a mission. If Israel
did not have merit, that mission would be rejected, the Temple would be
destroyed and Israel would go out to its long exile among the nations. In any
case, there had to be an historical mission which testified to that event. This
is the ‘Lest I come and smite the land with anathema’. These words give the
prophesied possibility that the ‘mission’ of the ‘reconciliation of the hearts,
fathers and sons, in the hands of the Prophet Elijah, be rejected. We may also
understand retrospectively from the Great Eagle of all Rabbinic history that it
is most probable that the Prophet Elijah himself will not come but there will
stand up a ‘prophet’ who will prepare their heart and straighten out their
ways. It is clear that if the holy Prophet himself had come, and it was
directly he who proposed the reconciliation and it was rejected or not accepted
or not understood, there would, God forbid, remain no hope for Israel’s
history. Also in the Final Redemption, the chosen Goel is revealed to the world
by way of the Final Signs and in his merit the Prophetic Tradition of the
Prophet Elijah, of blessed mentioning, is sent into the world. If the Tzadik Haim
and the Prophet came physically to announce the Final Redemption and the Fourth
Generation, they would not be received as they should and the entire world
would be endangered.
Therefore the verse alludes: ‘he will
immediately come unto his chamber (Temple), the master (adon) whom you are
seeking’. ‘Hechal’ alludes to the Kingdom of Heaven. And immediately coming
unto the Hechal, there descend the News of the Final Redemptional Signs and both
the Tradition of the Reconciliation and the New Prophetic Tradition for this
Fourth Generation of the Prophet Elijah, Messenger of the Pact of the Final
Redemption.
Yeshua came in contact with the those Messianic
and Redemptional Signs at the School of Essenes and he decided that it was his
calling to fulfill that virtually impossible mission. Prophetic Signs when they
fall upon a person leave no choice of what must be done because the fear of not
fulfilling the Prophetic Calling is greater than the fear of any other great
danger involved. It is of God. His Providence has led you and conducted you to
be in the situation where prophetic-responsibility, in the name of the Torah,
is understood by you and its truth has been revealed to you.
At that point you cannot not try to fulfill
that calling, for such would be against God and against the good of Israel and
it would also go against the inner valuation of yourself, seeing that the
weakness of affronting the repercussions of that endeaver held you back from
fulfilling an important mitzvah before God, important because it involves klal
Yisrael. One might lose self-dignity and lower his entire inner stature. Some
of us have been brought unto difficult but privileged callings. If we know that
it is true before God we must be strong unto death in fulfilling it, as stated
(Isaiah 53) ‘as a lamb he was brought to slaughter yet he did not open his
mouth’. That historic Messianic Lesson was appreciated and loved by people all
over the world for the past 2000 years. That is because its roots are, in
truth, the roots of Israel’s prophetic calling.
And as to his enigmatic ‘My God, my God, why
have You abandoned me’ he did not lament for his death but as a prophetic
outcry unto his destiny. He felt in that moment God’s abandonment for that
which he would become in the eyes of the nations, the Deified Son of God. He
did not know this but in that tragic hour a glimpse of its future prophetic
reality was part of the bitterest of cups that any Jew has ever drunk. If one thinks
now about the Messianic reality that was involved in that mission, it was
hardly the Jews that did him harm but Christians, eventually locked into
Trinitarian Deification as well as Christians who hated the Messianic People
for whom his sacrifice had represented an important expiation in that
horrendous period of history.
For once we know the basis of his true history
in the School of the Essenes and the placement of his mission as the ‘failed’
mission of the last prophecy of Malachi, we are called upon to review the
prophecies. We are no longer searching for the Messia ben David who is part of
the Final Redemption. We are searching for a prophesied ‘messianic mission’ of
that time, basically in the name of the Prophet Elijah which was not accepted
by Israel. The Signs of that mission, however, were true and therefore once
they were revealed outside, in the world, they had to go out for the nations.
The Signs made or spoken about by Yeshua in the Gospels were Messianic and
Redemptional Signs. Once they were taken out of the School, the mere speaking
about them or mentioning them, brought those ‘secrets’ from their guarded
hidden places out into the open world.
Also the basis of this understanding I received
directly from the Tzadik Haim. He explained that it is prohibited for the
Tzadik who knows its secret to speak about the Kingdom of Heaven, malchut
ha-shamaim. Jesus wanted to reveal a few words only of the ‘secret’ of malchut
ha-shamaim and he turned the entire world up-side down. For those are true ‘secrets’
bound to the Heavens and if they are spoken of outside they are immediately
‘written’ in the stars and once they are written in the stars they are carried
along historically.
The Tzadik Haim spat venom on the Matbil’s
‘children of Abraham born from the rocks’. “He went crazy” the Tzadik stormed
“He no longer understood what he was saying. Being in the ‘secret’ that he took
from the School, it was already too much that he had broken his oath and was
speaking; but he spoke out a phrase that is not true, that is against the true
faith and that is against human intellect, within the framework of the
‘secrets’ of malchut ha-shamaim. Of course, ha-kadosh baruch hu can do whatever
He desires. Who does not know that! But He does not go against His own promises
nor does He do such things that are outside of the nature of the world. He does
not have children born from the rocks, children to Abraham at that! It is not
for naught that his head was cut off.”
For sure the Tzadik Haim’s analysis leaves no
room for philosophical speculation. He knew what the terrible distortion in
those words had created after them, centuries and centuries of indiscriminate
faith in the absurd. So have I characterized it in a few documents ‘the logic
of the absurd’ the more the thing is absurd and outside the limits of nature,
the more that belief in it is considered praiseworthy. In truth the newly
created Godlike children born from the cleanliness of the rocks was the
‘hidden’ basis for the later belief in the Son of God born from the purity of a
virgin.
As we destroy theological Theology and we shun
philosophical Christianity, we still need understand the Messianism of that
mission. Good, he had the Signs, Christianity derived from them, why? And if it
involved true messianism, how are we to be affected by it now? The Final Signs,
after years of our working on the Correction and after having destroyed the
Logos of Deification, tearing down every term connected to the Deified Christ,
came back to allow and to establish the usage of Jesus or Yeshua, Christ of the
Nations. The reason was given that taking away the term Christ to those born in
Christianity was similar to cutting off their tongues. This also meant that by
way of the Correction the Deification of Christ had been destroyed and
therefore the term itself Christ had been purified for common usage in the new
terminology of the Final Signs.
There is, however, a deeper question, the
‘messianism’ of Isaiah 53. Some commentators explained it as Israel as a whole,
Ibn Ezra (I believe) establishes it on Jeremiah. I explained it concerning the
Hidden Tzadikim and I explained in reference to the final sacrifice of the
Tzadik Haim. But there was no escaping it, Jesus was more overtly Signed into
that prophecy than anyone else. Knowing that Jesus had received the Initial
Signs and that his mission was bound to the failed mission prophesied in
Malachi and that there are ‘messianic’ and ‘redemptional’ purposes fulfilled by
that mission, the re-understanding of Isaiah 53 becomes an obligation. The
messianic suffering servant had to be re-evaluated. Yeshua in that tragic and
unjust death was a messianic suffering servant of God. This certainly regards
us. We had not believed in the Prophets and we sinned and we repented and we
sinned again and we did not merit at that time to receive a mission that came
to speak to its heart and to awaken the Jews from the errors of those times.
And a decree from Above cut off any possibility of understanding anything
before the time of the Final Revelation.
The sacrifice of Yeshua was dissimilar to the
sacrifice of the suffering servant, Israel, or to that of the Hidden Tzadikim
or to the final sacrifice of the Tzadik Haim. It was a very particular
historical messianic sacrifice. For behold it would pass through a long, long
history and only in the end would we recognize our error and repent for it. All
was designed for giving us extremely deep lessons of mussar in the end, mussar
which after 2000 years of not knowing of it, will become impressed into our
heart for the rest of history. It is an integral part of the Final Redemption
of Israel that it come to understand its historical errors, those before the
destruction of the Second Temple and those before the Holocaust. We must be
extremely humble in this. The jealousy of God, because of the hardness of our
heart, had decreed all this. He is free to bring His Design to fulfillment as
He so wills it. We are as donkeys before God’s knowledge and before the
knowledge of His will.
Thus the profound messages that we now come to
understand in confrontation with the opposite that we previously thought,
illumine us in the hidden ways of God and elevate us in humility. The Star of
Christ comes in virtue of humility. This new message of the true messianic
history of Yeshua is messianic for us now. We learn and study from it many
important lessons of humility.
We plunge yet deeper inwardly into the
argument. If that mission was loved by God and was prophetic and was messianic
and the sacrifice of Yeshua was accepted before God, this means that at least
to some degree, his death represented an atonement for the children of Israel
in that epoch, not so easily found, being that his mission was historically
followed up by the destruction of the Temple, ba-’avonot ha-rabim, and by the
long galut.
What we can ascertain from the many levels of
study that the Final Signs have furnished us with is that the Hherem upon the
land which issued in the form of the destruction of the Temple and the galut
was in itself a positive decree compared to 'total distruction', God save us,
which had been decreed on all Israel (as in Purim) and that was mitigated into
a decree of the destruction of the Temple and galut, in merit of that messianic
sacrifice of Jesus. Marvelous are the hidden ways of mercy of the God of
Israel.
This fact, that his messianic sacrifice
represented a salvation to Israel, from a decree of death to a decree of life,
brings with it a most incredible conclusion. Those Signs were under the middle
name ‘ASHER’ which are also called the Signs of Isaac, our father. Also Isaac,
our father was the most hidden and most enigmatic of the Patriarchs. The people
of Israel were under the Signs of Isaac. In that moment of history, Israel’s
history was at a stage of death. Only a terrible sacrifice, death and
slaughter, God save us, of the entire nation, would have been the only possible
form of its expiation. But as Isaac’s death would have represented a
contradiction to God’s promise, so too total destruction, bar minan, would have
rendered God’s promises to Israel void of realization.
Yeshua’s sacrifice was thus the prophetic
realization of the Sacrificed Ram in place of Isaac, our father. This was not
so in the case of Purim. There Mordechai ha-Tzadik was representative of Isaac,
our father, saved from the altar of his slaughter and with him the exiled
people of Judah. Mordechai, in his time, was in the Sign of Isaac; Yeshua, in
his time, was in the Sign of the Sacrificed Ram of history. Yeshua was the Ram
whose Horns were caught in the svach, the thicket of historical theological
confusion.
Incredible is the new knowledge of the Final
signs in merit of the Goel Haim.
There are no theological deviations once the
Deified Christ has been destroyed and the truth of Jesus’ humility is revealed.
Nor is that mission the mission of the Final Signs but, as said, the messianism
that we now perceive is bound to the lessons of humility that every new
understanding of the matter gives us. Barriers of hatred are turned into love
and wonder and comprehension. And as we forgive, so are we forgiven by the
Maker of History who designed the history of the Redemption for our benefit.
If you, Rav Berger, are ahead of the time in
understanding the evil of Habad, we have the ahead of the time task in
explaining the idolatrous sin of Emanation and in breaking down the Deifying
Logos for Christians and the re-telling of the true messianic history of
Yeshua, Christ of the Nations, to Jews and Christians alike? It is not in my
merit. I am the Lucky Donkey of the Goel, Haim.
You want to understand, I suppose, if or how
the terminology of Messiah, son of David, or Messiah, son of Joseph may be
related to Jesus. Yeshua was from the tribe of Judah and he also had roots in
the Tribe of Dan (I received this last fact in a dream from the Goel Haim, in
Israel some twelve years ago at the house of David Levi, then living in Tel
Aviv). Yeshua had, thus, roots from Judah and roots in the Ten Tribes. When one
studies the visual of the Signs, he knows that there are two sets of Signs, the
Universal-Joseph Signs and the Davidic Signs for Israel. Both sets of Signs,
however, are given in the formation of the Messianic Mission. We learn this
from the Final Signs where the two sets of Signs are surely revealed together
so that the Reconciliation can be effected in the same Redemption source. The
Final Signs are themselves in the Sign of the Reconciliation of the heart, on
many levels.
This is also true of the Initial Signs. Yeshua
had both sets of Signs. His main work, however, was on the Jewish level, in the
Signs of Messia, son of David but as hopes faded rapidly into impossibility,
the Universality of his discourses are perceptible. In any case, the Signs that
actually went out for the world were the Universal-Joseph Signs. Another way of
looking at it: Israel not having
accepted those Messianic Signs of David went along on its messianic belief as
always. The Universal Signs which should have been of Israel entered
Christianity. In this return the Prophetic Signs of the separation of Joseph
from his brothers and from his father, estranged in a foreign land.
Is then Yeshua to be considered the Messiah son
of Joseph who dies before completing his mission? I think that such an
association is appropriate because, as explained, the Signs establish him as
Yeshua, Christ of the nations. That mission went out to the nations on a
universal level in the force of the Universal-Joseph Signs of those Initial
Signs. In their separation from the Davidic Signs, those Universal Signs did
not possess the Magen Avraham to guard them in the true monotheistic faith. The
Jews went into galut among the nations; the Universal Signs went into galut
among the Christian nations.
Why all this? For sure Christianity was needed
for something. After understanding the failed messianic mission of Malachi, and
the suffering messianic servant of God, and the Sacrificed Ram, the fourth
strand of great purposes in that mission is revealed openly in the Final Signs,
the prophetic realization of Yeshua’s affirmation that he did not come except
for the salvation of the lost sheep of the house of Israel.
Also in this I had received the basis from the
Tzadik Haim. He explained that aside from those of the Ten Tribes beyond the
river Sambation (about whom the Tzadik Haim taught me many lessons) and aside
from the remnants of the Ten Lost Tribes that have recently been rediscovered
in many places, for the most part, by the Providence of God, the souls of those
of the Ten Tribes of Israel, those whose souls were present at Sinai as ours,
are to be found in the Christian folds. They are born Christians but their
souls are of Israel. It is for these that Rachel’s tears were intended for they
have lost their true identity as being part of Israel but enormous is their
happiness when they refind their roots and return unto the confines by way of
the Final New Pact which elevates them above that previous Christian Pact and
seals them into the Final Pact in the pure monotheistic faith. And all the true
proportions of the Messianic Mission are explained to them.
Jesus’ statement concerning the Lost Sheep of
the house of Israel was realized through Christianity and even though it may
well be called a partial salvation, it represented that partial historical
necessity so that in the end those same Lost Sheep might be redeemed fully in
the Final Redemption. Notzrut was a place of guarding for those souls in these
past centuries, so that they remember the Patriarches and believe in the
Redemption from Egypt and believe in the Revelation at Sinai and so that they
fall not or remain not in the much worse
idolatrous forms of the nations that do not recognize the history of Israel.
It is true that the death of Yeshua before
concluding that mission excludes him from being called the Messiah ben David. One
must, however, realize that Jesus was extremely versed in all the messianic and
redemptional prophecies. Therefore great attention must be given to the
prophetic statement of Yeshua “Do not think that I am come to bring peace, I am
not come to bring peace but the sword etc.
When there was no hope that the Davidic Initial
Signs be accepted, Jesus well understood that it was not he who would bring
peace and good times. He had to renounce his being Messiah ben David and his
mission switched over to its more Universal Signs. The failed-messianic mission
of Malachi, in the David Signs, could not continue in the world in the person
of Yeshua. It was similar to a great last-chance Gift of God to Israel; if
they, by miracle, were awakened and took up the Correction that Jesus was
speaking about, good, if not, the mission would be given for a very short time
and Jesus would have to enter the messianic Signs of the suffering servant and
fulfill that messianic sacrifice. Jesus knew that he had entered into the Signs
of chapter 53 of Isaiah, the Prophet. With humility Yeshua accepted upon
himself the responsibility for that Prophetic Calling.
He thus knew that he was not the Messiah ben
David and he knew that he had to be judged and condemned, although he was
innocent, and killed unjustly in order that the mission of Isaiah 53 be
fulfilled.
You can see, Rav Berger, that the Sign of the
Stars with its Sign of the Star of Christ contains quite a bit more than the
Star of Christ of the Gospels!
After the Sign of the Stars comes the Great
Sign of the Anointed Judge of the Kingdom of Heaven, the Tzadik Haim. In
another essential Sign, the Tzadik Haim announced “Tell them that I am the
Tzadik announced three times”. Then came the Sign of the Great New Light of
Hhanucat ha-Hhanucot which contains the Signs of the Construction of the Third
and Final Temple. Then came the Sign of the Mission on earth of the Final
Redemption called the Mission of the Donkey who eats Bread. Then came the
Double-Sign Sign of the Fourth Generation and Sign of the Reconstruction in
Israel. Then came the Sign of the Resurrection of the Tzadik Haim in the Final
Sign of the Resurrection of the Dead.
Since the Final Goel is not the Messiah son of
David (the Tzadik Haim was from the Tribe of Benyamin) there is no problem with
his being in the other world as long as we are assured from the Signs that this
is now the true Kingdom of Heaven being revealed. This is one of the secrets to
be revealed, the truth of a New Kingdom established in Heaven, which at the
time of the Final Redemption reveals itself on earth. So if Christians have
been inspired throughout the centuries by an incomplete Kingdom of Heaven
together with a false theology, how much more so should we be now be inspired
by the establishment of the True Kingdom of Heaven, in merit of the chosen
Goel, Haim, ha-shofet ha-mashuah be-malchut ha-shamaim.
Until now we could not understand the correct
proportions. If, for the sake of argument, Christians had believed that Jesus
was their messianic teacher in the Kingdom of Heaven and that no form of
divinity is to be attached to him, nor may one bow down or pray to him, they
would not have been in any theological error. That the concept is new to Jewish
Tradition does not make it idolatrous. It is, indeed, a secret to be revealed
at the time of the FR. What may seem strange to us is that the concept of the
‘Christian’ Kingdom of Heaven that has in it some element of the truth of such
a Kingdom is in this sense closer to the truth than Judaism.
The fact is this: the Jews are lucky. They
learn of the secret of the Kingdom of Heaven only when the Final Goel has been
chosen and when the final Kingdom of Heaven has been established. Christians,
on the other hand, needed that faith to sustain their Christian form. If the
Signs of the Kingdom of Heaven had not been present in Christianity, the
Christian world would never have been ready to understand the truth of the
Completion of the Kingdom of Heaven.
When Yeshua returns to Israel with kippah,
talet and tefillin, Jewish minds will run deep in redefining our history and
ourselves in view of God’s Surprises revealed at the time of the Final
Redemption. It is not simply a knowledge but rather a meditation that will go
on for many generations. It is a great messianic Sign-post for studying
humility.
But Christianity could not have maintained the
strength needed for its construction with the Sign of the Kingdom of Heaven.
For, in any case, the Kingdom of Heaven is Hidden. Two great Signs were needed
to maintain the stability of its faith, the Kingdom of Heaven and the Sign of
the Resurrection. Belief in the Resurrection of Jesus is the life-line of
Christianity without which Christianity would have had no existence.
From the Final Sign of the Resurrection of the Tzadik
Haim, we understood with enormous surprise that the Sign of Jesus’ Resurrection
from the dead, to show himself resurrected to his disciples on several
occasions, sufficient to establish that Sign on earth, was a true and necessary
Sign also in those Initial Signs. As Christianity had to be, so the Sign of
Jesus’ Resurrection had to be.
Also in this the idea of a particular person
being resurrected and that said resurrection represents an important Sign for
the world is somewhat closer to Christian mentality. In Judaism, the general
Sign of the Resurrection of the Dead represents that period of history in which
the worthy just arise from their graves etc. Here is the basis concerning this
matter received directly from the Tzadik Haim. He taught me:
Jewish Tradition is confused concerning
tehhiyat ha-meitim (resurrection of the dead). It will come at a time that God
alone knows; it is not predictable. They speak of it as coming together with
Messiah and the Prophet, or sometimes just before or sometimes just after, but
the question is quite different. Concerning the time of the resurrection of the
dead in that sense, God alone knows how many generations away it is. There are
many, many historical phases that Israel and the world will pass through before
that time.
With God’s choice of the Final Goel, Haim, he
accomplishes the Final Sign of the Resurrection:
Giordano Levi saw in his dream marvelous
gardens and perfumed flowers, an indescribable world. He then saw the Tzadik Haim
walking with his wife Mazal. He greeted the teacher, “Shalom moreh”, “Shalom
Giordano". Enters Gino (who in the First Sign of the Stars saw the Book of
the Stars in the hands of Giordano Levi) who is marveled at seeing the Tzadik Haim
alive. Ha-Moreh Haim said to Gino “It is true, I was dead, and I have arisen in
Resurrection”. Gino, stunned, turned to Giordano for help. “Yes, Gino, it is
true” said Giordano, “only the Tzadik Haim can do this”.
This is the historical Sign of the Resurrection
needed for the Final Redemption and for the continuation of this Sign in all
the future generations until the time of the historical climax of the actual
Resurrection of the Dead.
Again, in one sense, the Jews did not need the
Sign of the Resurrection of the Goel until it arrives and is offered fully to
Israel. Once the new structure of the FR is revealed, all is understood in its
place. The Tzadik Haim completed the Historical-Redemption Sign of the
Resurrection of the Dead.
We have testimonies in dreams that certain
people in the other world merited to the Resurrection in merit of the
Resurrection of the Goel Haim. Others of
the other world have said that they already have heard of the Goel Haim. In
truth these are marvelous and important revelations. We cannot see what is
happening in the other world nor can we comprehend in any way how it is there.
But it is there and these dreams help us visualize its reality.
Christians, however, needed the Sign of Jesus’
Resurrection which is the Great Pillar of Christian faith. The Jews have the
Sign of the Resurrection of the Dead. They will come to understand the form in
which it is revealed, Resurrection of the Final Goel, Anointed Judge of the
Kingdom of Heaven. But without the Sign of Jesus’ Resurrection, the nations
would have had no tradition and the concept would have been totally removed from them. Through
Christianity by way of belief in Jesus’ Resurrection they received the
tradition of the resurrection.
An immediate problem for the Jewish world, at
first, is the Sign received by Giuseppe Manigrasso in Italy in 1998: The
archangel Michael, minister-angel of Israel, appeared and announced “Three are
the men of the Redemption, Moshe, Yeshua and Haim”.
If the angel had not said it, we could not have
said it. And most likely it was just Michael, the ministering angel of Israel,
sent by God to give this message. The difficulty in absorbing it on behalf of
Israel is offset only by the faith in the Signs received and thus, here, faith
in the truth of this message from the angel of the People of the Torah.
Let us then be mature. Either this entire new
message of the Final Redemption is true or else the entire new message is
false. We are few but we know that it is true from a thousand standpoints
verified by the Final Signs themselves. Once one understands and believes that
the Tzadik Haim has truly been chosen by God Almighty as the Third and Final
Goel and that the Final Signs are our means of receiving new redemptional
teachings from the beloved Tzadik, every word of each Sign will be studied as
Mishnah to receive its teaching. The entire idea has yet to come; the concept
of ‘three men of the redemption’ is itself new.
Nevertheless, for the Jewish people it would
have been easier had the angel said “Three are three men of the redemption,
Moshe, Mordechai and Haim.”
I will get back to this point but at first let
it be mentioned that this dream of Giuseppe didn’t arrive until the 14th year
of the Signs, after many needed final conclusions to the Correction of
Christianity. But in the first (or second) year of the Signs, the Tzadik Haim
had revealed himself in a dream to Giordano Levi. The Tzadik Haim was standing
in a sort of fenced in garden; his stature was full and very strong. From
outside the fence, in a part that allowed him to extend his arms inside,
Giordano grasped the legs of the Tzadik Haim and held on to them forcefully.
The Goel Haim announced “Tell them that
I am the Tzadik incarnated three times”.
This Sign is nothing less than the necessary
attestation of the Tzadik Haim himself that he has been chosen by God to be the
Goel of the Final Redemption. If someone, studying the Signs, asks what proof
is there from the Tzadik Haim himself has announced that he is the Goel, this
announcement answers to them. A Sign with a similar purpose was received by
Adam Kamkhaji in Bersheva (perhaps 1989): he was close to the Tzadik Haim and
Peretz was present. The Tzadik said to Peretz “Who am I?” Peretz answered, “The
Tzadik Haim is the Final Goel even if as yet very few know of this”.
Above I explained that Mordechai ha-Tzadik is
in the Sign of Isaac, our father, while Yeshua was in the Sign of the
Sacrificed Ram. Mordechai was also a true Hidden Tzadik of the Hidden Tradition
and we have received it that he was the First Head of the 36 Tzadikim
ha-Nistarim. Mordechai, thus, knew the secrets of the upper world and the
Higher Sanctity as well as the tradition of Kabbala Maasit.
Yeshua was not a Hidden Tzadik; he had no
knowledge of Higher Secrets. What he received in the School were in the
category of ‘secrets of the Kingdom of Heaven’. Also the Initial Signs revealed
‘secrets’ of the very Hidden Kingdom of Heaven. For this reason an extremely
severe shevu'a was taken by the receiver not to reveal them. It is one Hidden
Tzadik in every generation, the Head of the 36 Hidden Tzadikim, who knows the
‘secrets of the Kingdom of Heaven’ for those secrets must be with at least one
Tzadik in the world. These secrets are the heredity of the Prophet Elijah, of
blessed mentioning, but the Prophet is not considered as being in the world
even though he descends very often to this world and is present at every brit
milah. The great Prophet Elijah is the Head of the Tzadikim in every generation
but he is not in the counting. Therefore, for the sake of the world, the
‘secrets of the Kingdom of Heaven’ were known to the Head of the 36 Hidden
Tzadikim of every generation.
Such ‘secrets’, however, are of a very
particular category. They are not the Higher Secrets of the Hidden Tzadikim on
very Hidden Levels above and who know the nistarot of the world. The Higher
Secrets are above the nature of this world; to enter them one must be educated
in the sanctification required and then given permission. The true Tzadik
reaches those hidden levels and he has an extremely elevated service to God on
those hidden levels. Those are not ‘secrets’ that can be revealed in the world,
not in speech and not in writing, for they are ‘secrets’ of the ‘heavens’ and
not of the earth. The heavens are the heavens unto God and the revealed things
are unto us and to our children for always. Yet ‘the secret of God is unto
those who fear Him’ and in that fear they do not reveal them.
The ‘secrets’ of the Kingdom of Heaven,
however, are of another substance. They represent a hidden knowledge of a great
redemptional ‘secret’ which begins to be revealed for the world with the coming
of the Final Goel. It is an immense secret but it is bound to its eventual
revelation in the world; it is for the world. In as much as true Higher Levels
are concerned, Yeshua was not on the level of Moses, or of the Tzadik Mordechai
or of the Final Goel, Haim. Yeshua followed the destiny of his personal
development and in the great seriousness of his faith and in his sincere desire
to see a truer Israel he was led by God’s Providence into the situation of that
mission.
Jesus was in the category of the ‘Tzadik who
lives in his faith’. The pithy prophetic wisdom of Habakuk’s reception contains
in it the entire Torah, as is known. It contains levels of even true Tzadikim
but even more of Tzadikim of the Torah while at the same time covers every
level of every person who lives in his faith of the One Living God according to
his faith and according to his knowledge of the faith whether it be great or
small or quasi nil.
For the sake of a universal glimpse, let us say
that concerning the actual level of the world, the extreme maximum number of
people might hope to be on the level of a Just person who lives in his or her
faith. This level is in the range of all humanity, much less so, the level of
Moses or the level of the Tzadik Haim. Such was the purpose of the Messianic
Mission at that time, to be a binding element to all levels of the population.
That Messianism was the instrument to be a
binding factor between the Kingdom of Heaven and the earth. This was the
essential messianic message that binds all Jesus’ teachings in the Gospels.
It was the enormous ‘illumination’ of that
Binding Position that confused the minds of the fathers of the Church. They did
not have the means to maintain such an incredible revelation in its proper
boundaries. And in the unbounded joy that derived from that effulgence they
wrote unbounded linguistic formulations that led to the construction of the
Deified Tower.
If we leave aside the question of the Jewish fault,
what came out, in truth, was not so much the fault of Paul or of John or of any
person as much as was the ‘fault’ so to speak of the very nature of the
Messianism required at that time, a messianism that would be lifted up as a
sign-post to the ends of the earth.
We may even say that that Deification was
foreseen prophetically in the verse ‘He is the first and He is the last and
with Me there is no other god’. There is no doubt of the true faith of Israel
in the first redemption and there is no doubt of the true faith of Israel in
the third and final redemption but concerning the redemptional mission of the
second redemption, here the tikkun (Correction) is needed to reteach the true
faith, for 'there is no God outside of
Me' and 'I will not give My glory to another'.
The second redemption was meant to be a great
light unto the nations, as explained, that the ‘RESH’ of ‘ASHER’ had to be a
light unto the nations so that the Final name be the Final Universal
Redemption, for Israel and for all the nations. This is the reason for which
Christianity HAD to come out. In the absence of any such light from Israel, a
light as great as the sun would lift up a message that would be heard in all
corners of the earth. Israel’s work would be done at the level that it would be
able to be done even without Israel, at least until the historical embrace of
Esau and Jacob, our father.
All the news of the Final Redemption are true
and they are perfectly within the pure Tradition of Israel, written and oral.
The Final Signs, however, complete the historical Signs of the past and bring
them unto the new forms which pertain to the FR. If I make statements such as
‘We the few Donkeys of the Goel Haim who are living in the light of the Resurrection
of the Tzadik Haim, I am not being Christian. I am being perfectly Jewish, but
a Jew of the Final Redemption.
-----------------------------------------
Purim was not a universal redemption nor was it
deemed a complete redemption since the Ten Tribes of Israel were not included
in it. Purim remains a Hhag la-Yehudim.
The redemption of Mordechai and Esther came to
reattach Israel to its former faith. It was a conclusion to what had begun at
Sinai, a repentance of the people as a whole, the likes of which had not been
known previously. The people of Israel, in galut, had died a spiritual death
and were no longer the people of the Torah. Through the work of Mordechai
ha-Tzadik and the miracle of Purim, Israel was given new life, it was virtually
resurrected. There was also a new light in Purim but it was the Hidden Light of
EL MISTATER operating great miracles by way of the ‘stars’ and by way of
natural channels.
This is no small matter. It represented a
particular closeness of God to Israel. He, so to speak descended into Babilonia
with them and secretly brought them up from there. That ‘level’ of hiding
Himself in nature alongside of Israel was obviously a new phase of Israel’s
understanding and that Hidden Light never left them. For times would come and
Israel would come unto the time of long galut among the nations where they
would need God’s hidden miracles day by day. That Hidden Light of EL MISTATER
is hidden in the ‘SHIN’ of the name ‘ASHER’. The ‘SHIN’ is also the middle
Letter of the entire name; it is the Binding Middle Pillar that binds the first
redemption and the final redemption for the Jewish people. That is for all
times but the historical redemption of Purim brought Israel to the construction
of the Second Temple, thus to the historical time of the ‘RESH’, the historical
time given for the light of Israel to become a great beacon of light unto the
nations. Be-’avonot u-be-’avonot.
The ‘SHIN’, however, although it redeemed
Israel, did not have in it a Messianic Mission to become a light for the world,
even if the glory of Mordechai’s name became famous at that time in all the
world. But it never became an
internationally recognized redemption. As its hiddenness so has it remained
hidden to the eyes of the world, hhag only to yehudim.
Thus although Mordechai ha-Tzadik is undoubtedly
the second redeemer of Israel in its exclusive sense, the Messianic Mission
given by the ‘RESH’ has already in it the Universal Signs so that all the Signs
of the past may be uplifted in a New Light that goes out for the nations. Since
the messianic mission of Jesus went out for the nations and, even more
essential, it represented the salvation of the Lost Sheep of the house of
Israel, while on a hidden messianic level, it was the Sacrificed Ram in Isaac’s
stead, Yeshua is called the Second Man of the Redemption. In the affirmation of
the archangel Michael the term ‘redemption’ means ‘in view of the final
redemption’. Yeshua had the Initial Messianic and Redemptional Signs that of
themselves were in the view of the final redemption.
------------------------------
lette35
It’s hardly for Yeshua that we need fear. There
is, unfortunately, messianic implications in the fact that before the time that
Yeshua ‘returns’ to Israel (by way of the Correction) there is something of a
similitude, in a negative sense, between the ‘rabbis’ of today and the ‘rabbis’
of then. There is much crassness instead of refinement, there is much
closedmindedness, there is much business done in the name of religion, there is
much falsehood, there is love of name and honor, there is closedheartedness and
unbounded evil-tongue, there is the looking onto other people’s plates to
search out the level of its kashrut, there is superficiality, there is a great
lack of derech eretz. Of the Othodox I speak.
See how it goes together. Israel’s ‘forgiving’
Yeshua and its recognizing his historical messianic mission will coincide with
the time of God’s loving forgiveness of Israel’s sins. Forgive so that you may
be forgiven. The rabbis at that time will change; they will be filled with loving-kindness
and derech eretz will be practiced and felt among themselves and with all other
human beings. They will believe firmly in the announcement of the Final Goel,
Haim, “We are all of the same flesh”. Their Torah will become enlarged in the
extension of love from Israel to all the nations.
When the light comes, also the messages of
Yeshua will become understood and studied because they represent true
historical messianic Signs. With humility and in all humbleness, they will search
out and find how God’s wisdom arranged history to make all points meet in the
end, hiding from us all His intentions for 2000 years. The New Wisdom of our
smallness will elevate them unto a higher Torah wisdom all within the framework
of the True Tradition of all Israel.
It is for understanding that I speak. To fear
those Messianic Signs is said only for the sake of understanding their
messianic potency. They are not the Signs OF Jesus; the Signs themselves are
from the Lord, our God who designed the Historical Redemption. They are Signs
which must come to their historical conclusions.
But be not afraid. The Shoa is gone with;
Israel’s collective sins of all past history have been forgiven. And the Final
Goel was chosen by God in June 1982. And the Donkey who eats Bread for the
first six full years took on the forms of the Second Coming of Christ, his
descent from the Cross, his tremendous battle against the Deified Christ.
All-donkeyed-up, I ate the Signs of the Great False Theological Construction
and I burnt them in the fire of the Second Commandment. I’m a good Donkey, you
see, but in those first six years the Star of Christ was upon me and it hadn’t
yet changed name. In such a way I was able to feel myself in the position of
Jesus at every phase of his story.
Only as a Donkey of the Final Goel could I have
survived that time of stellar elevation without finding myself believing
something of myself which is not true. The centeredness of the messianic
influxes of that Star lifts you unto an immense Providential Convergence in
which you find yourself at the center of a great historical moment. For six
full years I ate up the Christian Signs and converted them into sheine yiddishe kinderlich.
I donkeyed myself into Churches, announced the
Final Signs to Catholic Priests and sent letters to the Pope with Brays of Joy.
You understand, dear Rav Berger, with the messianic Donkey Signs upon me, I was
able to neutralize even the thickest idolatry, burn out the thickest magic
formula, reveal the historical bonds of injustice done to Jews in all the
centuries and tear down the buildings of all theological Christianity.
Do not think that it finished with the Donkey
Christ Signs. For the following six years I was the Donkey of Messiah son of
David Signs. Even the Tzadik Abuhhatzeira (Baba Sali) in a dream to Adam
Kamkhaji in Bersheva, 1990, said to Peretz, “Ah, so you are the Donkey, Mashiah
ben David”. I got out of one Great Universal Center to be shifted into the
Center of the Universal Israel, all in nice Donkey Skins.
After twelve years of swimming around in
messianic Donkey-Signs, the Tzadik Haim, came in a dream, kissed me on the
lips, then pushed me away and said with severity “You thought yourself the
Messiah”. I woke up broken of any sub-conscious or even semi-conscious
aspirations to Messianic titles. The kiss was as the kiss of Jacob and Rachel,
the Messianic Joseph Signs and the Messianic David Signs had been received and
sufficiently documented for the sake of their Signs for the Final Redemption.
With that accomplished, thank God, the Donkey or Peretz or both needed help to
undress themselves from the Messianic Visions of twelve years. The Goel Haim
gives the Sign that the Sign is finished and accomplished and then he breaks us
away from the forces of those messianic Signs. The Sign is Redemptional; it
breaks down an erroneous level so that all future messiahs from the house of
David remain with the simplicity of a Donkey and not bolster themselves in
undesirable messianic self-esteem.
I am not a Messiah; I am a Donkey-Messiah-Buster
from the very special Donkey Stable of the Kingdom of Heaven. I come to tell
Messiahs of the future to be good Donkeys. But are you not amazed, Rav Berger,
that a small Donkey such as I was able to press 2000 years into only twelve
years? You are right but that is a miracle of the Final Signs. Hee-haw,
hee-haw!
For as you will by now have probably
understood, the real problem concerning Jesus’ mission was that the she-ass
that he rode on was as yet unable to speak. The Completed Donkey who Eats Bread
and Speaks comes only under the Jacob Signs of the final name. And for this
reason Muslims will eventually come to understand the clear line of Abraham,
Isaac and Jacob and not to confuse Ishmael with the Akeidah. For they are a
nation similar to a donkey; so they too will understand the Donkey in his
completed form.
For the six years from the thirteenth to the
end of the eighteenth years of the Signs, I was the quite Illumined Donkey in
the New Light of the Altars of the House of Prayer of Seven Floors and Thirteen
Altars. The Twelfth Altar, called the Altar of the Leviatanit, was received in
Italy and established in Israel during the eighteenth year of the Signs,
immediately completed by the Thirteenth Altar called the Altar of Marriage.
So here we are in Bersheva, well hidden in our
Donkey garments from the outside world. But now the Big Sign is Present, from
the nineteenth to the end of the twenty-fifth year of the Signs under the Sign
of the Donkey who eats Bread. With Pesah we have entered the second year under
the Sign of the Kingdom of Heaven. I thank you so much for opening my braying
heart.
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thank you very much
Peretz Green
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