Gnomen 101-Yeshua had sworn not to use the secret before others, lest he die before his time in the hands of Heaven.

You must know that there are just reasons for the prohibition to use any secret of the Kabbalah Maasit. And one must understand why the punishment is so severe as to promise an untimely death to that person who uses the secret before others.

A Jew who studies Torah or who teaches Torah may not do something that will cause him to be honoured by others. It is prohibited for a true sage of the Torah to desire honour for himself, and if he desires to be honoured he is not a true sage.

And if a Jew who has received a secret of the Kabbalah Maasit with which he is able to perform wonders outside of nature, uses that secret before others, he will most certainly receive great honour from the masses.

For this reason the sages explain that whosoever does such, it is as if he has stolen a garment of the Holy One, Blessed is He.

GNOMEN 102

The reason for this is that the 'Honour' (Kavod) that people give to God, Blessed is He, is made possible by way of His 'glory' (Kavod), Blessed is His name forever, that He showed to His nation, as well as through miracles that He does with every person whose heart is pure in its faith in Him.

Therefore His glory is compared to a garment by which He is able, so to speak, to reveal Himself to people.

And thus he who fears God will be afraid to use the garment of the Holy One, Blessed is He, by taking honour for himself.

This is what is meant by the saying of the Sages 'whoever uses the Crown will pass away'.

And for this reason it is forbidden for a teacher of the Torah to give over a secret to his pupil without binding him to the harshest of oaths.

GNOMEN 103

Unfortunately, it cannot be denied that in all traditional Christianity, the garment of the Holy One, Blessed is He, was stolen from its only true owner and was placed on the poor first messianic Donkey of Bethlehem.

Also the Sages of the Torah and the Pharisees had a basis for not trusting in signs and miracles made by men, and for not trusting men who performed miracles.

Such secrets in any case must never exit in public because it is prohibited to manifest before people that which is outside of nature. Without an adequate and extensive preparation in understanding the secret, the brain of a normal person is not able to support that new reality imposed by the secret.

(((in Italian the Gnomen have been further divided; until here it was up to gnomen 113 - thus the gnomen above have either to be re-divided or gnomen added - I continue from gnomen 114)))

GNOMEN 114

This can only have negative consequences for the mind, creating a detachment from reality. A disciple needs a long preparation from his teacher who knows the secret, in order not to get confused.

To understand better, imagine yourself close to Jesus in the moment when he multiplied the bread. Don't think about it too much though; such a vision transports the brain away from the balance to which it is used.

GNOMEN 115

This doesn't do good to the brain because it amazes but the amazement has no resolution on earth. The thought is stunned by the wonder but it cannot 'bind' that wonder to the reality of the world. In the end it disappears and does not satisfy. The body needs bread of the earth and the spirit needs the bread of comprehension. It is true, nevertheless, that through the secret of the Kabbalah Maasit, used by Yeshua, the bread that was multiplied was 'material' bread.

GNOMEN 116

Those present touched it and ate it with pleasure, and it may be presumed that they were satiated by that extraordinary bread.

Do you remember those children of the rocks created by the Baptist's words. Let us assume for the moment that those children were actually born from the rocks. Could they have a human form? Let's say yes.

GNOMEN 117

Could one touch them? Let's say yes. Would they be able to procreate? Certainly not!

GNOMEN 118

They would have not the roots in nature to procreate, not deriving from human beings but from rocks which have no roots in human procreation.

Now transport this thought to Yeshua's bread. That bread was created at the moment by way of a 'hidden name'. There were no residual elements for which the body would have to separate the nutrients and discharge the rest.

GNOMEN 119

Could a person live on that bread alone? How would the organs of his body function!?

That bread was material bread, but without the roots of the natural bread of the world. It is a bread generated by the rocks.

GNOMEN 120

It has no roots in nature because it was created by the letters of that secret.

It is true that the sons of Jacob, our father, nourished themselves for some time during the famine with the secret of the Kabbalah Maasit which they had received from their father.

One must remember, however, that Jacob's children were all just men, blessed in the blessing and in the sanctity of Jacob. In that moment famine plagued the country and there was nothing to eat.

GNOMEN 121

There was thus a definite reason for them to use the secret. It was, however, prohibited for them to make it known to others or to use it before others or to let it be known that they possessed the secret.

For this reason, Jacob, our father, reproached his sons, 'Why do you show yourselves healthy and satisfied before the people of the land, without being afraid of jealousy. It is better that you go down to Egypt to buy grain so that all will see that you are equal to them.* *

see Rashi on 'lama titra'u'-- Genesis is 42-1 (at least in Hebrew text). lama titra'u - titra'u is reflexive of li'rot 'to see' (le-hitraot is used in Hebrew, also modern, for au revoir or aufviderzein – lit. to see each other) which presents a difficulty in translation and meaning here. It means on a simple level 'why do you continue to stand there looking at one another'. This has meaning but it's not clear why Jacob, our father, had to say it in such a way. Rashi says that Jacob warned them not to show themselves before the Ishmaelites and the children of Esau as being 'satisfied' since they still had food left whereas the other's didn't.

The Tzadik Haim explained to me that the real reason for their being satisfied was that they had been using Kabbalah Maasit which they received from Jacob, our father, to create the food they wanted. Jacob said to them 'lama titra'u - all the others are hungry and are out looking for food but you continue to show yourselves satisfied and you don't go looking for food. It's better for you to go to Egypt and follow a natural course as everyone else, otherwise you will be an object of jealousy and evil-eye. - -

GNOMEN 122

The manna, on the other hand, eaten for forty years in the desert by the people of Israel, was renewed every day by God, Blessed is He, and sent into the world by way of the stars. Its nourishment was for that day and not for another. Only on the sixth day of every week, two portions of Manna were to be found, but on the seventh day no manna descended, and a great blessing enhanced the tents of the Israelites. In this way the Holy One Blessed is His name forever, taught Israel its Shabbat and He showed them how to prepare the food of the Sabbath on the sixth day.

GNOMEN 123

Who has ever seen the closeness of God as the people of Israel. Not for forty days did the manna fall but for forty years!

The manna descended from high above the stars and by way of the stars it materialised upon the earth and it became one substance with nature so as to be a true benefit to the Israelites in every sense. Even the taste of the manna, as explained in tradition, was exactly as each person desired. It took on the taste of whatever food was desired to be eaten.

GNOMEN 124

The miracles of God are perfect in every way and they contain no negative aspect.

The manna, by the word of God, became natural, while at the same time it retained its spiritual nourishment. It was a spiritual food become natural.

The bread multiplied by Yeshua in that opening messianic mission was a new creation superimposed upon the natural world.

GNOMEN 125

Its entire essence was outside of nature; the natural world, however, must contain it for the moment, when it is created upon it. The name of God is above nature and all the forces of nature are 'afraid' before the secret of the Kabbalah Maasit.

With it Jesus quieted the winds that would have wrecked the boat. Also the winds are forced to stop in their paths before the name of God pronounced in the secret of the Kabbalah Maasit.

With it Yeshua cast out spirits and demons and with it he healed people of every illness.

The fact that Yeshua used this secret to perform all the miracles described in the Gospels, does not diminish the power of that secret or the value of what was done. It does, however, diminish or re-dimension the exaggerated emphasis placed by traditional Christianity on those miracles. The very fact that he was not the only one who possessed that secret and that he himself 'received' it from a teacher, radically changes the traditional prospective.

GNOMEN 126

It is no longer the power of Jesus who performed the miracles but the power of the secret with which he performed them.

If, nevertheless, this aspect of the power of the first messiah becomes re-dimensioned, this is recompensed by the greater importance, by consequence, to the value attributed to the 'messianic sign' associated to the 'sign' of each miracle.

For example, in the two cases of 'resuscitation' from death, that of the Prophet Elijah , of blessed mentioning, and that of Elisha who received from him, the force of this revelation in the Book of Kings lies in the power itself and the 'sanctity' of such 'hidden powers'. In the traditional mentality, however, these miracles were never associated to a Messianic Sign, except, perhaps, indirectly.

GNOMEN 127

The resuscitation of Lazarus, on the other hand, being associated with the Messianic Sign of the Resurrection of the dead, maintains it messianic value.

In traditional Christianity, the miracles of Jesus are associated to his messianic mission. The miraculous action, therefore, is never judged only for the miracle itself but for the messianic purpose or messianic reason or messianic sign to which the miracle is associated.

The resuscitation of Lazarus, for example, had the value of a Messianic Sign indicating the arrival of a very important sign from the Kingdom of Heaven, that of the Resurrection of the dead, a sign bound up with the Promised Redemption of mankind.

Indeed, the Sign of Yeshua's Resurrection after his death would have been lacking in completeness if not for his preceding act of reawakening Lazarus from the dead.

GNOMEN 128

Now it can be better understood in virtue of the Completed Sign of the Tzadik, Haim, Resurrected.

The Resurrection of Yeshua was of the Initial Signs. The Resurrection of the Tzadik Haim is the Final and Completed Sign of the Resurrection of the dead.

The sign of the resuscitation of Lazarus, is more in correspondence with the Sign of the New Spirit of the Final Redemption that wakes people up from their spiritual death. Also the Donkey of the New Pact spiritually dies and is resuscitated many times, to the point where he must say, "I was dead but I have been resurrected in merit of the Tzadik Resurrected, Haim.

Also the multiplication of the bread had a messianic value: the messianic bread furnished by Yeshua in his discourses, would be multiplied and given to eat to a multitude of persons.

Thus the miracle was a Messianic Sign, that is a Sign which had a real messianic value.

GNOMEN 129

We do not say a symbolic value, because this term is passive, unallocated to any action; at most it is a memory that may be renewed for stimulating action, but it is never the symbol that acts directly on something or someone.

But when we speak of a Messianic Sign, its meaning is extremely active. A Messianic Sign creates after itself an historical realisation. The bread multiplied by Jesus truly multiplied the Christian Bread throughout Christian history.

GNOMEN 130

It was not simply a 'sign' with symbolic meaning, but a 'messianic sign', a sign bound up with the diffusion of Christianity in the world.

The Messianic Sign acts in and upon history because it is bound up with a Messianic-Time; this means that the time in which the Sign is made corresponds with the time of appearance of the Messianic-Stars; when the sign made is engaged to the Messianic Time-Cycle of that particular period, it is these stars that carry along the messages historically.

In the New Message we use the term Time-Key of history in order to describe this particular Stellar-Time of the Redemption. In a Messianic-Time-Key all that which happens around the Messianic Mission, is 'written in the stars' and carried along historically as messianic sign-posts.*

*a common amazement among scholars and laymen alike is how the very short mission of Yeshua, the relatively small quantify of information in the Gospels, as well as the scarcity of descriptive evaluations etc. became so historically potent. In truth it depends on the stars of the Messianic-Time-Key as explained here

Each sign-post bears its historical weight. All this is until the next Messianic-Time-Key comes into its 'new' position.

GNOMEN 131

In the Completed Signs, the 'Second Coming' of the Star of Christ represents the aperture of a New Messianic Time-Key for the Christian Nations, after 2000 years from the Initial Christian Signs.

This explains how the signs made by Yeshua in that mission, until the concluding sign of his resurrection, were written in the Redemptional Stars of that epoch and carried historically by Christianity for the past twenty centuries.

The name Star of Christ came out of the particular stellar-formation verified for that epoch, as to be explained.

GNOMEN 132

To understand the particular position of the Star of Christ, however, one must study some of the messianic allusions of the Holy Torah found in the story of the meeting between Abraham and Malchitzedek.

The hidden waters reveal that the Star of Abraham and the Star of Malchitzedek meet in 'Emek Shaveh, the Valley of the Perfect Equilibrium of the Final Redemption. These are the hidden waters and the rest is explanation.

GNOMEN 133

With the arrival of the Completed Signs of the Final Redemption, the Tzadik Haim, in the Sign of the Stars, reveals the Hidden Waters of the Star of Christ.

The Sign of the Stars opens as the Sign of the Book of the Stars. The Book of the Stars is the heredity of Abraham, our father. As the Book of the Stars opens, we find the names of a multitude of nations. This demonstrates that the Book of the Stars belongs to Abraham, the chosen father of a multitude of nations. In the first half of this Sign we also have the Four Stars, three in a row and one displaced. These correspond, aside from the correspondence to the Fourth Generation, to the Four Thousand Year Cycle of the Star of Abraham.

GNOMEN 134

This First Sign is thus the Sign of Abraham, the Sign that conjoins 4000 years of history from the birth of Abraham, our father. As the First Sign in the name of Abraham, it establishes the Faith of Abraham, the pure monotheistic faith in EL SHADDAI, as the only true faith.

The Four Stars represent four generations. Since the Fourth Star indicates the Displaced Fourth Generation, clearly the first three Stars represent the three preceding stellar-generations.

The Four Stars are thus four time-cycles, four periods that complete the Great Redemptional Time-Cycle of the Star of Abraham.

GNOMEN 135

Thus was it said in the Promise to Abraham, in the Pact of the Redemption (brit bein ha-betarim - Pact Between the Pieces) 'and the fourth generation will return hither, because the sin of the Emorites will not be complete until then'.

This means that the Emorei (or the enemies of Israel) come to the completion of their sin during the fourth generation, reason for which they are destroyed. At that time Israel returns to its heredity to enjoy the benefits of the redemption.

The sin of the fourth generation is likewise bound to the 'hated fourth generation' alluded to in the second commandment. This is the generation hated by God Almighty because of the idolatry that it contains.

GNOMEN 136

Also in this the Fourth Displaced Star is bound to the 4000 year course of the Star of Abraham. The Star of Abraham, which is the first of the four stars, when it 'reaches' the 'fourth star' carries with it the pure monotheistic faith to a multitude of nations. The Fourth Generation is therefore the generation of the Wars of God against the false idolatrous doctrines and against the idolatrous practices of this 'displaced' epoch.

The 'displacement' of the Fourth Star also indicates the prophetic decree 'behold the Lord is going out of His place' etc. The Fourth Displaced Star 'exits' from its 'normal' position, creating disasters (interestingly the word 'disaster' from the Greek literally means 'a star off course') and calamities, God save us.

Yet the Fourth Displaced Star is also 'removed' from the other generations in its outstanding 'illumination'. The illumination has its truth, but one must at the same time not be fooled by this great light because all proceeds in upward direction and the illumination augments, but only until a certain point. Then with abrupt swiftness all the lights are suddenly extinguished and a tremendous darkness covers the face of the earth. (see report on the Sign of the Teacher from the Fourth Star to the First Star, realised in Calabria in 1989)

GNOMEN 137

The four stars verify the cycle of the Star of Abraham, a cycle known from the oral tradition as well. The astrologers of the court of Nimrod saw this star when Abraham was born, in Ur Caldei (or Ur Casdim). The marvellous star 'born' with Abraham, our father, made a complete turn in the four corners of the heavens, 'consuming' at every corner one star; this means that at every corner of the four directions of heaven, the star of Abraham, in its course, extinguished the principle star of that direction.

Nimrod's astrologers understood that the person born under that star would eventually 'conquer' the world, swallowing up the 'four kingdoms' of the earth.

GNOMEN 138

Obviously those astrologers could not know the larger global context of that star in its historical development of 4000 years.

Reassuming: The Book of the Stars is the Book of Abraham. It is the Book of the Final Redemption of a multitude of nations at the time of the concluding period of that 4000 year cycle. The Redemption that is born of the Star of Abraham comes together with the Sign of the Fourth Displaced Generation. The Fourth Generation (precisely a double-period of 35 years and 30 years respectively) of 65 years ( from April 1983 until April 2048) represents the closing period of that 4000 year cycle.

GNOMEN 139

This period is also called the Prophetic Period. Sometimes it is refereed to as the period of the Last Days or the Last Days of Judgement. It is the same period, with all the double-sign indications that characterise it, that the Sages of the Talmud generally refer to as the 'Messianic Days' albeit their interpretations vary greatly and are replete with contradictory ideas about its length and substance.

The prophesied 'Day of the Lord, great and terrible', comes during this period of the Displaced Fourth Generation.

It must be estimated, for reason of certain prophecies, that there is the 'terrible' possibility, although we hope that it be greatly lessened, that only one third of the world will be left for the redemptional periods after the Fourth Generation. Two thirds will be destroyed.

On another page of the Book of the Stars, the Star of Christ shines brilliantly. The Tzadik Haim explains, "This is the Star of Christ which comes in virtue of humility".

GNOMEN 140

For this reason, if you desire to understand the Book which Astounds, you must conduct all your actions with great humility, not only before God, but especially with all people.

You must be humble even in your thoughts. Do not mount your heads because of that which you believe to be comprehension. Convince yourselves always that you have understood nothing compared to the true comprehension.

GNOMEN 141

Strip yourself of preconceptions. Rid yourself of false theologies. They will all fall in virtue of the truth you will learn in Sefer Ha-Mafli. All is resolved in the Book of Ester which began at the School of the Essenes.

Conduct yourself with modesty, in your dressing, in your speaking, in your looking and in all your actions.

GNOMEN 142

Remember that the mirror is an enemy which must be supported for the utility that derives from it; but don't turn it into a friend, because it always fools those who look it in the eyes.

Do honour to the food that you eat, and avoid eating on your feet.

The honour of the table is in modest dress and in speaking of elevated subjects.

The honour of food is in chewing well and in the slowness with which one eats and in the taste perceived.

GNOMEN 143

Bless your food before you eat and after you eat. For aside from the blessing of nature, there is needed the Blessing of the Creator, Blessed is He, in order to complete the food's benefit in every sense.

Receive every person with a pleasant countenance, with humbleness of stature, with gentleness, and with a pleasing smile as one spontaneously receives a friend.

Love every person because he or she is a creation of God, and every creation of God possesses hidden virtues loved by the Creator.

Do not look at people's crusts. Seek instead the hidden jewels beneath the crust, and help a friend to see the hidden good that he possesses.

GNOMEN 144

Have great fear of your own tongue, for it ruins those who do not guard it. Hold it in custody night and day with maximum control.

Youth learn to speak. Adults learn to be quiet. A wise person knows how to speak and to keep quiet at the same time.

GNOMEN 145

Sanctify your thoughts through study with worthy teachers, and do not allow your thought to rise above the thought of your teacher. Otherwise you will not be able to receive from him.

If you doubt some word of your teacher, have the fault fall on your lacking comprehension of his intentions. Then, perhaps, you will find the answer by yourself and you will not have to expose your doubt to your teacher.

If, however, the doubt persists, do not speak of it to anyone outside of the teacher himself. Do not say, "I have a doubt concerning that which the teacher said" but rather, "There is a word of the teacher that I have not yet been able to understand".

GNOMEN 146

If you are fortunate enough to have a true teacher, walk behind him with a lowered head and with great humility, if he allows you to do such. This privilege will help you receive something of the teacher's humility.

GNOMEN 147

The Hidden Tzadik, Haim, took upon himself the Final Sacrifice. He has been selected by God Almighty to preside on the Throne of the New Kingdom of Heaven.

The Tzadik Haim represents the Jacob of History, the Final Goel, for all Israel and for all humanity.

GNOMEN 148 -

Yeshua of Nazareth was 'chosen'* from his birth to carry the Signs of Christ**the Initial Redemptional and Messianic Signs. Dark were the times and hidden the ways of that necessarily tragic mission, that strange preparatory messianic sacrifice which had to be in the world for very essential purposes of the Great Historical Redemption of mankind.

* even though Yeshua received the Signs much later, at the School , his birth, his development, his character etc. were Providential and led him to the School and to his calling.

**we may say the Signs of Christ, although the Signs of the Universal Messianism properly associated with the term 'Christ' came later, after the complete Jewish refusal and Paul's mission as Messenger to the Gentiles

GNOMEN 149

The Star of Christ spoke in the mouth of Yeshua, after he received the Signs from the School, and even more so after he left the School and took on his mission. You will find it underneath*the New Testament** every time Jesus speaks in the first person singular.

* this is a key of the Christian Correction which itself undoes the deification; a star is not a man.

**from Jesus' words the purposes of the Messianic Star can be understood, such as 'I have not come except for saving the lost sheep of the house of Israel', 'I have not come to deny the Law or Prophets' , 'Do not think that I am come to bring peace' etc

GNOMEN 150

That Star came to establish a long preparatory historical period needed for the salvation of the Lost Sheep of the House of Israel. Therefore Jesus said, "I have not come except for saving the lost sheep of the house of Israel".

That Star came to establish the first phase of a new illumination for the world. Therefore Jesus said, "I am the light of the world" etc.

That Star came to re-establish the relationship of God, the Father, to Israel His children. Therefore Jesus was in the Sign of His son, to re-teach the Torah's teaching, 'You are children to the Lord, your God'.