Gnomen 350 -

Thus the 1st Sign of the Donkey, while containing the Completed Signs of the Donkey, Messiah ben Yosef, is also the ‘Key’ to understanding the nature of the Donkey Sign in that first tragic mission. I bring here the 2 Signs for reference:

5 - (March - 1984 - Milan) - In her dream, Sig.-a Nelda Levi saw a Donkey with its cart walking along a street in Milan. The Donkey pulled up outside of a Bakery (Bread-Store - Paneteria), became unattached from its cart, walked into the Bakery and ate Bread. Peretz, from a Fruit and Vegetable Stand alongside the Bakery watched the entire scene. - -

(Sign of the Donkey who eats Bread)

44 - Sarah (Puddu) dreamed (March 5, 1985 - Milan) that she was in Sardinia. She was going to buy bread. In the first bread-store she was offered good things, but not bread. She bought bread in another bread-store. She was walking along the road with the bread under her arm. She wanted to take a short-cut but the guards told her to go around the building. A roll of bread went out from under her arm and rolled along the ground. From the other direction (after she had turned the corner) a man was on a cart drawn by an ass. The bread stopped just under the head of the ass. At first the ass was taken aback, perhaps frightened, and he wanted to make away. Then he took hold of himself, took a step backwards and ate the bread. -

(this is the all-important Completed Sign of the Donkey who eats Bread of the second year)

The 1st Sign is all marvellous and unnatural while the 2nd Sign is marvellous in content but contained in nature more than the 2nd Sign.

Gnomen 351 -

In the 1st Sign there is no rider while, in the 2nd Sign, the elderly man who guides the cart pulled by the Donkey is present. The Donkey of the 2nd Sign proclaims the Goel, remaining in his Donkeyhood, while the Donkey of the 1st Sign can virtually announce only himself in the ‘name’ of a ‘marvellous Christhood’ that is upon him. Likewise on the level of our mission, the Donkey Sign of the 1st 6 years was too amazing for most people. It was too much for them and they left. And, similar to the mission of Yeshua in terms of signs, the ‘mission’ of the 1st 6 years failed and the Donkey was condemned by the ‘judges’ of his mission even though he was innocent. In the Completed Signs, however, when the first mission dies with the ‘hanging’ of the first Donkey, the Signs have already entered the 2nd period of 6 years in fulfilment of the Signs of the hhamor, mashiahh ben david.

Gnomen 352 -

The prophecy says ‘he will not raise his voice outside’ etc. But the 1st 6 years under the Sign of the Stars was the mission of announcing outside and speaking up as much as possible. So too the mission of Yeshua was a speaking up (and performing) outside from its beginning until its bitter end. Yeshua wasn’t given time to enter the second set of Signs. The second period is under the Sign of the Kingdom of Heaven in which no words are spoken. The ‘Hidden Donkey who eats Bread descends to establish the Hidden School of Esther for the sake of Israel’s redemption.

Gnomen 353 -

When we say that the Donkey Sign was missing in Jesus’ mission, this can be best understood by hypothesising how many of his statements would have sounded had they been counterbalanced by Donkey talk which throws down to the ground any illumination that might be used as self-ingrandment or misinterpreted for the object of its adoration. No such words are found in the Gospels. Jesus never says ‘Don’t take me for your object of worship, for I am nil but a perpetrator of God’s will. I am skin and bone as everyone else; give honour to God alone and not to a Donkey as I am’. So could all the Gospels become counter-balanced if after each elevating statement of Jesus, a Donkey statement be placed in juxtaposition.

Gnomen 354 -

Thus Yeshua in that mission was in truth the First Donkey of the Messianic Signs, but he could not proclaim (nor understand) his own Donkeyhood nor could he proclaim the Goel or the Elderly Man driving the Cart of the Good News and guiding the Donkey who eats Bread. Yet all who saw him and ate the Bread which he gave them to eat were amazed as one would naturally be amazed at seeing a donkey walk into a Bread-store, stand up on his hind legs and eat bread. If Jesus could have said before his judges that he was the Donkey who ate the Bread of the Redemption, the case would have been closed and they would have let him go free. He did not have the Sign in his hands, however, and he was already fully vested in the Signs of his Sacrificial Christhood. There was no chuckling Donkey. He had to be ready to die for that Christhood which had been carved out for him to choose.

Gnomen 355 -

What we are saying is true. One good Bray of Jesus would have destroyed the entire Christian error for all history but how could he have been the Donkey if he had to sit on one? And if he had made himself a Donkey, who would have ridden on him? Go where you may stray, Jesus had no choice other than that of not taking upon himself the mission at all or of becoming the Christ-victim of the same. If being the Christ-victim had only been the sacrifice of his life, that may yet have been considered ‘easy’ compared to the real victimisation attached to that sacrifice. Being the Christ of the Star of Christ in that Initial Mission carried with it the disproportion and distortion that led to the abominable and idolatrous deification of the poor Jewish Christ of history.

Gnomen 356 -

There are some phrases in the Gospels which taken objectively in the language given may be interpreted as referring to a Final Goel who will come in a future time. Christianity because of its inability to see anything outside of Christ created from those statements various eschatological theories concerning the Second Coming of Christ. According to them Jesus was foretelling his own return. The truth of the matter is that Jesus himself was confused about the ‘identity’ of the ‘Final Goel’. That confusion, together with the fierce illumination of the Star of Christ which astounds the mind with the mirrored influences of the redemptional stars, could only have worked towards an inner build-up of his own person until it seemed to him at times that he himself was the chosen one. The fact that Yeshua was fooled into such a thought, I received directly from the Tzadik Haim.

Gnomen 357 -

Clearly only in the second Completed Sign of the Donkey does the Donkey remain attached to the Cart and knows that he is being driven by the Elderly Man. It is most probable that the Teacher of Justice from his place above knew all that was happening to Yeshua in the mission that he had undertaken. Jesus, however, was detached from the Cart of the Good News brought by the Teacher of Justice and there could be no relationship between them. As will be explained, God willing, the Initial Signs themselves, exiting from the School without authorisation, represent the passing of those Signs from a state of Sanctity to the ‘other side’ of that Sanctity which is extremely impure. It is enough to understand the intense impurity involved in idolatrous doctrines that deny the Oneness of God and contradict the Second Commandment, or to see the pagan cultism of Catholicism and to realise how far the true Initial Signs became removed from the initial sanctity in the pure faith of Abraham.

Gnomen 358 -

Once the Signs were brought outside without permission and used to astound others as they were, and the person perpetrating those marvels was the ‘self-appointed’ Christ of the Star of Christ, it was virtually impossible that great confusion and eventual theological abominations not extend from such a mission. And once Jesus embarked upon the mission, he was completely on his own and could not turn back, for his decision closed him off from the true equilibrium of the Signs. Since, however, he believed that he was ‘chosen’ for that ‘self-appointed’ mission he went ahead to perform miracles and healings and exorcisms etc., and he attempted to expound in pithy teachings, mainly based on the ‘Universal Signs’ of the Star of Christ, on various aspects of the Kingdom of Heaven and on several purposes of the Messianic Mission as he was perceiving them.

Gnomen 359 -

In truth no one sent Yeshua, not God, not the Teacher of Justice, not the teachers of the School, not the prophet Elijah and not John the Baptist. Nevertheless, as we shall take up, God willing, in Yeshuat Yeshua, Jesus was not ‘wrong’ in essence in assuming that he was the ‘chosen one’ of that ‘self-appointed’ mission, and he believed in his spirit and in the spirit that was on him that he was as a son being guided by his Father in Heaven. This was indeed the ‘New Doctrine’ taught by Yeshua which represented an entirely new approach, unlike any of the other Essene teachings, in bringing people into the ‘New Spirit’ of salvation. His was the mission of re-teaching the Jewish people that God refers to them as His children, and that each individual in his service should strive to be a ‘son’ of God.

Gnomen 360 -

So too with all that we may speak of Yeshua’s error, we must not think that he was not acting le-shem shamaim ‘for the sake of Heaven’. That trap which afterwards became an idolatrous trap for the nations of Esau, was a necessary unbalance within the framework of the Divine Design in History in order to bind those nations to the history of Israel for the sake of the final redemption. Also the falsehoods would be trapped into the New Testament tradition so that humanity be corrected by their Correction in the Final Coming of the Messianic Star of Christ. Poor Jesus knew nothing about the forms of Christianity that would derive from his mission.

Gnomen 361 -

Yeshua was not ‘selected’ because of his cunning to steal the Signs from the Essenes or because of his sharp originality in adjusting the Signs to fit the mission he sought or because of his desire to astound the masses with the kabbalah ma’asit or because he wanted to enlarge his own name, but because of the sincerity of his justified outrage against the evils of that time, an outrage which in his hands more than in the hands of anyone else corresponded to the ‘outrage’ of the God of Israel against His ‘messianic people’ who had utterly failed in their mission.

Gnomen 362 -

It was in truth the jealousy of God that did it all, not Jesus or John the Baptist, nor the Teacher of Justice or the Essenes nor even the Star of Christ. The corruption of the nation had awakened the wrath of God. Yeshua was an instrument for telling Israel that it had been condemned as a rebellious son. It happened once that a man of many sins, a thief, a liar and a seducer of women died and was taken to judgement in the Higher Tribunal. With him were called his witnesses and immediately thousands of terrible monstrous angels created by his sins who stood up ready to take vengeance on him when the judgement would be final.

Gnomen 363 -

One judge asked him, “I see here that aside from all your sins, you have constantly denied God and Divine justice whenever you were asked. Did you not know that such a denial is even worse than the other sins you committed? What do you have to say for yourself?” Trembling from head to foot, body and soul, the man gathered his courage and spoke, “In truth I have in my heart always believed that God exists and that His justice is perfect. But even knowing that, I preferred to do every sin that I could to satisfy my pleasure. Therefore I decided when still a young man to say when asked that I don’t believe in God or in any true justice, so as not to dirty the name of God with my sins”.

Gnomen 364 -

At that moment a great thunderous voice made the Higher Tribunal shudder with fear and then the voice of the Supreme Judge, the Holy One Blessed is He, was heard: ‘As you have taken heed to cover up My name so as not to taint it with your sins, so do I cover up your name from any unworthiness and I forgive you all your sins. And as for those whom you have damaged, I give you permission to help them from your place so that you might master your own correction’. - This is not a parabola to compare Jesus as such, even though when speaking about the dark side of that ‘sin’ committed, he did in fact ‘steal’ the Signs from the School and he did break two holy oaths one in leaving the School and one in using the ‘secret’ in public in his own name, and he did ‘lie’ in not revealing from whom he had received his power thus ‘seducing’ many people through healing and miraculous signs.

Gnomen 365 -

This parabola comes to illustrate that even the dark and otherwise unworthy acts done by Yeshua in order to do what he was sure he had to do, were forgiven him by his Father in Heaven. Notwithstanding all that had happened and all that derived therefrom historically, Jesus was loved by his Father in Heaven. This was because the main intention of that mission was to defend the name of God from the thick dirt, the insincerity and the arrogance with which the leaders of the Jewish people at that time had infested it. The messianic Star of Christ that guided Yeshua in his mission could not get out of that unfortunate but necessary purpose.

Gnomen 366 -

Once Yeshua had made his decision, no one could have held him back from the purpose that he set out to fulfil. Jesus well knew of the curse of premature death attached to the breaking of the oath and using the kabbalah ma’asit in public. It is possible to assimilate his most probable rationale: he knew that the mission he was about to undertake could possibly end in a death-sacrifice; he reckoned that by going above the fear of death in order to comply to his mission he was rendering himself ‘above death’ for the sake of his mission. Nor can Yeshua’s readiness to die for that mission be denied by anyone. He knew the evils of his time and he knew that once he began to speak he would speak in the truth of the spirit that was upon him.

Gnomen 367 -

No one can doubt the total seriousness and sincerity of Jesus. The Initial Sign of the Resurrection which was realised in him is proof that his messianic sacrifice was accepted before God Almighty. All the Gospels agree that Jesus was prophetically aware of his immanent death and of the resurrection that would follow. The tragic death of the young Yeshua was an atonement for what he had committed to accomplish what he did but it was accepted as a sacrifice of humility and love to God in the zeal to accomplish His will. It was a sacrifice of the victory of God’s will in history. Jesus was the sacrificed messianic lamb killed for having spoken the truth.

Gnomen 368 -

How did Yeshua know that he was in the Sign of the Resurrection? This was because at the Essenian School of Esther, the Sign of the ‘resurrection’ of the Teacher of Justice had already been received. The tremendous faith of the pious talmidim of the School, a faith which has put to test the scholars of the Qumran documents for half a century now, derived from the faith of the Sign of the Resurrection of the Teacher of Justice. We search out this Sign in the light of the Completed Sign of the Resurrection of the Tzadik Haim. When we say that the Sign of the Resurrection begins with Jesus in the manifest signs of that resurrection as known from New Testament sources, this refers to the manifest sign of the resurrection as it became revealed through the messianic Star of Christ.

Gnomen 369 -

Previously the Sign of the Resurrection was part of the extremely hidden Signs of the Kingdom of Heaven guarded with enormous jealousy inside the School of Esther. Also the Teacher of Justice suffered greatly from the persecutions of the Priests of the Temple, as known from the documents of Qumran. There is a strong opinion amongst the scholars that in the end, the Teacher of Justice was killed at their hands. In any case for us it is clear that the death of the Teacher of Justice opened the Sign of the Resurrection within the precinct of the School itself and that just that Sign was the ‘Pillar of Faith’ which held the School in its sanctified structure all the years.

Gnomen 370 -

Hopefully, we will come to some clearer understanding of the very sanctified messianic and redemptional structure of that pre-structure of the Hidden kingdom of Heaven as it was in the School. There we may delve into the dark side of the separation in comparing the Signs in their sanctified form and the Signs as they became revealed in the New Testament tradition. It is sufficient here to be astounded by the fact that notwithstanding the great gap between them, nevertheless, the Sign of the Resurrection was verified. This is, of course, due to the fact that the entire mission of Yeshua and, in the end, his tragic sacrifice were accepted before God and that historical phase of the ‘messianism’ which had to come out in the world was ‘sanctioned’ from above that it proceed.

Gnomen 371 -

What astounds most of all is just that, that they were ‘sanctioned’ from above. How could the Initial Signs, profaned as they would eventually become through the Christian Mission, be ‘accepted’ at all? Being taken out of the School already intimated their being separated from their true sanctity and of their having entered into the ‘idolatrous other side’ of the Signs. The answer is that the Messianic Signs of Yosef had to come out for the nations of Esau, nations that were far, far removed from the ‘other side’ of the Signs, nations for whom the ‘other side’ of those ‘messianic Signs’ represented an enormous elevation compared to the pagan idolatry extended throughout the world.

Gnomen 372 -

The answer is that God is merciful. Had He not ‘descended’ into the Babylonian exile so as to redeem them from there after 70 years? And would He not descend into the long exile of 2000 years of the Jewish people among the nations to preserve them throughout? So too did He descend among the nations of Esau whose roots are separated from the sanctification of Jacob for manifold purposes of preparation towards the final redemption, to save the lost roots of the house of Judah, to save the lost sheep of the house of Israel and to be a salvation unto the good of the nations. All the errors of interpretation could be corrected in the end and those who merited would be able to re-enter into the true tradition of the faith by way of the Completed Signs of the Final Redemption.

Gnomen 373 -

The great difficulty has been that the true Initial Signs went over to the ‘other side’ of the Esau world, ever inciting the conflict of the two brothers Esau and Jacob. This is why, as explained throughout Sefer Mishnat Haim, the 6 points over the word VA-YISHAKEIHU (and he kissed him) alludes to the 6 Great Completed Signs of the Redemption. The Signs enter the world for the sake of the Reunification of the Jewish tradition and the tradition of the universal messianic Signs that had gone out for the nations of Esau. The 6 points become 6 common denominators which bind the two traditions to their unification in the House of Prayer of the Final Redemption.

Gnomen 374 -

In essence, then, the conflict between Jacob and Esau came for the sake of the final pacification between the two, a pacification on the basis of true Signs from the Torah. The Almighty in His infinite wisdom saw that such a conflict was necessary to complete Jacob and to save the head of Esau in the end. Also Esau is a son to Isaac and a grandson of Abraham. The ‘other side’ of the Signs taken on by Esau was, nevertheless, ‘in the family’. The ‘kiss and embrace’ was between Esau and Jacob, not between Buddha and Jacob or between Confucius and Jacob. Many or most of the Esau nations may derive from Japhet but Esau himself has a root in Sem by way of Isaac, son of Abraham.

Gnomen 375 -

Those religions belonging for the most part to Hham are comparatively as separated from Christianity as they are from Judaism. The difference lies in the acceptance of the Bible and the acceptance of the Divine History of Israel. Jews and Christians read the same ‘Old Testament’ and they believe in the same Prophets; they believe in God’s choice of the 3 Patriarchs Abraham, Isaac and Jacob and they believe in Israel’s miraculous redemption from Egypt at the hands of Moses and in the revelation of the Ten Commandments at Mount Sinai. And in essence both Jews and Christians believe in the same Messianic and Redemptional Signs and both have been equally confused by them for the past 20 centuries. Thank God for the Great New Beginning that has arrived for mankind.

Gnomen 376 -

For 2000 years, Jews and Christians have been reading the ‘Old Testament’ with two sets of eyes, each justifying his religion accordingly. One is reading it in the true Signs and one is reading it in the ‘other side’ of the true Signs. The Jews read in the true tradition which contains the true Signs but they do not know the Signs. Christians misinterpret the true tradition, reading it in the keys of the ‘other side’ of the Initial Messianic Signs. Each side proclaims to be the true Israel, the true heir to the blessing of Isaac, our father, the guardian of the truth. Christianity, however, when it interprets those prophecies that speak about Israel’s sins and its promised chastisements, acknowledges that it refers to Jews and when the prophecies speak about the marvellous promises to that same people, it interprets Israel to mean Christians.

Gnomen 377 -

Jews await the promises to the chosen people but they recognise that all the sins mentioned in the Torah and Prophets and Post-Prophet times belong to them. Jews do not give their sins away gratis; they have worked hard for them. Christians, on the other hand, sell their sins for a plate of lentils and don’t want to hear about them anymore. The ‘essence’ of practised Christianity has been to ‘use’ Christ for this purpose of taking away the sins that they do but do not want to keep! For the good fortune of the world Jesus was Jewish and he knew where to go in order to get hold of an enormous supply of sins. Hee-haw.

Gnomen 378 -

That is why the poor Jewish messianic lamb had to fall into the trap of the Signs of the Star of Christ as they manifested themselves in an unauthorised and non-sanctified manner readable only from the ‘other side’ of the true Initial Signs. He too had to fall onto the other side and to follow Yohanan’s rebellion. The eventual salvation of the masses of the children of Esau and the return of the lost sheep of the house of Israel could not have been accomplished through that first historical messianic mission if it had not crossed the line onto the ‘other side’ of the true Initial Signs. Had the revelation of that time remained in the true sanctity of the Torah, it most probably would not have been able to satisfy those needs, if at all it would have been revealed for Israel outside of the School.

Gnomen 379 -

The fact that the people of Israel did not receive those Initial Signs, not in their guarded state of sanctity as they were in the School of the Essenes and certainly not in the ‘corrupted version’ of the Initial Signs as they became manifest through Yeshua’s mission, detracts in no way from the promises made by the Lord to the descendants of Jacob, and to Moses and to the Prophets. Nothing was taken away from all the redemptional and messianic promises to the Jewish people. But when ‘and when thou (Esau) shalt rule by force (‘tarid’) thou shalt break off his yoke from your neck’. In essence through Christianity the nations broke off the yoke of the Law of the Torah that would have been upon them had the Initial Signs not passed over to the ‘other side’ with Yeshua’s mission.

Gnomen 380 -

For the most part, we will leave the teachings of Jesus for the New Testament Corrected while the discrepancies between the ideas of Jesus’ later development just before leaving the School and those of the Teacher of Justice is relative to another text. Let it suffice here to note that Yeshua came to believe that he had been chosen to reveal a New Messianic Teaching which completed the Torah of Moses and the Prophets. He indeed believed that he had entered into the mystery of the elevation of the First Tablets of the Law in the higher faith of the First Commandment, the heredity of Moses. In fact we find virtually nothing in his statements to reassert the constant danger of idolatry as proclaimed in the Second Commandment. A combination of elements made Yeshua believe that just he had been given the privilege to ‘recede’ to the first Tablets and to ‘bring them back’ to humanity.

Gnomen 381 -

Jesus believed that his was the ‘Mission of the Resurrection’ which represented the ‘highest universal mission’ to be held, the purpose of which was to bring the world to regain the perfect faith, as it should have been after Israel’s receiving the Ten Commandments directly from God, before the terrible corruption of the Golden Calf. This is what lies behind Jesus’ oft spoken admonishing expression ‘o men of small faith’ etc. The ‘large faith’ is that of the First Commandment of the First Tablets of the Law. The ‘small faith’ is that of the Second Commandment of the Second Tablets of the Law. In Yeshua’s intention the new messianic doctrine of the faith was not properly a ‘new faith’ but a return to the higher faith in the Living Father and the Living Redeemer who would not refuse anything to anyone who ‘knocked on the door’ and wished to cling to God with a full heart.

Gnomen 382 -

Yeshua believed that he had received the New Messianic Priesthood, a ‘new cosmic vestiture’ of the ‘Eternal-Messianic-Malchitzedek’ who brought a ‘new spiritual sanctification’ of the wine and a ‘new spiritual blessing’ on the bread. His belief was a gleaning of ‘aspects’ from the titles and functions of the messianic structure of the School, including some titles and functions that belonged to the Teacher of Justice himself. It is easier to generalise in this matter rather than discuss the details because that messianic structure in the School was complicated, having a Messiah of the Davidic line, a Messiah of the Priestly order from the line of Tzadok and a Messiah Instructor deemed the closest to the Teacher of Justice. Those messianic positions were completely sub-ordinate to the teachings, writings and messages of the Teacher of Justice.

Gnomen 383 -

There was little space for speculative individualism in that ‘Palace’ of the Kingdom of Heaven on earth. Even those who held the highest positions in the School did not consider themselves more than faithful servants of God and of the Torah and faithful talmidim of the Moreh Tzedek. There is a gap from the heaven to earth between considering oneself a nominated-messianic-functionary and between considering oneself the ‘Illumined Messiah’ of all times. In one the terms are as borrowed garments while, in the other, the same terms have become, as it were, ‘incarnate’ in the person. The ‘Word’ has become flesh in him and in this too lay the trap of the Star of Christ upon the individual who assumes that messianic role.

Gnomen 384 -

We can say it loud and clear with 12 years of Messianic-Sign-Titles behind us and the Completed Signs proclaim it loud and clear with 2000 years of the Christian error behind it: Not because you have received a sign of the spirit of the great legislator have you become Moses; not because you have received a sign from the Prophet Elijah are you Elijah; not because you have received a sign of the New-Redemptional-Priesthood of Malchitzedek are you the Messianic-Malchitzedek of all times; not because you have received an illumination from the Star of Christ does that make you the Illuminated-Christ of all history. But we are as wise as is high an ant on the elephant’s back, for who might have saved himself from the trap of the Star of Christ if it was his destiny to be born under it!

Gnomen 385 -

Herein lies the gap and the trap of the title that fools its owner and makes itself the final purpose instead of the external means for arriving at a higher redemptional purpose. Then the Christ in the Sign of the Star of Christ becomes the personalised Christ whose purpose it is to fulfil the Christ so that the purpose of all be fulfilled in the Christ. The assumption of that position involves a trinatary and idolatrous knot a priori. In order not to fall into the trap you must substitute the Donkey with that Christhood and bray loudly as you waggle your Tail. Only the heavy skin of the Donkey brings Christ back down to earth before returning to his Stable in the Kingdom of Heaven.

Gnomen 386 -

Two thousand years ago the Star of Christ came in the Sign of Wrath but the Second coming of the Star of Christ comes in the Sign of the Correction. In the School of the Essenes, however, the teachers and those who held messianic positions were as Hidden Donkeys in that Hidden Palace of the Kingdom of Heaven on earth. They carried their Signs with great fear of God, without changing their attitudes about themselves or attempting to elevate themselves to importance in the eyes of the world. They were, however, ready to do whatever messianic or priestly mission they might be called upon to do, as long as the authority of the teachers of the School established such a mission or function or responsibility. They carried the titles and did not let the titles carry them.

Gnomen 387 -

Yeshua had to fall because his Father in Heaven judged that his true intentions were to help save the people of Israel from its terrible fall. That is why his fall, even unto the depths of the ‘other side’, and the failure of that mission in general, and the tragic sacrifice of his young life, were accepted before God as merits. For in the messianic Sign-structure to which he was bound, the quality of Israel’s substance was missing and thus the representative ‘messianic mission’ could not produce a fruit based on any true substance. Therefore his calling could not but be nourished by the ‘other side’ and the religion that derived from his mission could not but be missing in the substance of true religion. That is why Jesus, before turning over his soul, cried out ‘My God, my God, why hast Thou abandoned me?’ For he was messianically taken with the fall of Israel, abandoned to its prophesied destiny among the nations.

Gnomen 388 -

It must be understood that after ASHER becomes ROSH and goes to the Head, even for as long as the long exile itself, it must then be reproportioned to become again ASHER. For in that entire period, before the revelation of the second EHEYE, it is possible to read ‘I-SHALL-BE the HEAD’ (especially since the reading ‘I-SHALL-BE THAT-WHICH’ has no conclusive sense). When, however, the second EHEYE is revealed, one again reads clearly ‘I-SHALL-BE THAT-WHICH I-SHALL-BE’ where the relative function of ASHER is to bind the first redemption to the final redemption. So too Christianity, after having considered itself the head of humanity, becomes in the end reproportioned and corrected so as to function as a blessed and coherent factor in binding the truth of the First Redemption to the great universal salvation of the Final Redemption.

Gnomen 389 -

This alludes to the principle global error of Jesus and consequently to all Christianity. In accordance with the generalities already given, it will be understood that Yeshua, in order to fulfil his mission, had to believe himself something that he was not. And on another level he believed himself something which in truth doesn’t exist. He believed himself ROSH, not ASHER.

Gnomen 390 -

In some sense, he believed himself as Moses, and not as Yehoshua Bin Nun; in another sense he believed himself the Goel or the Goel and the Messiah together; in another sense he believed himself the Messiah and not the Donkey of the Messianic Mission. But ASHER is not ROSH and Yehoshua Bin Nun was not on the level of Moses. The Messiah is not on the level of the Goel, as Malchitzedek was not on the level of Abraham. And even the Donkey is not on the level of the Completed Signs which he carries nor is Peretz, Man of the Signs on the level of the Signs which he explains. The Donkey drank some hidden water from the Star of Esther on Mount Carmel concerning Jerusalem and Bethlehem and Shechem and Yotvata. If he’s a good Donkey, he’ll let us on to it somewhere along his mission.

Gnomen 391 -

The true fear of God (Jerusalem) and the true Bread of his House (Bethlehem) and the true upholding Shoulder (Shechem) cannot be acquired by man except by way of a teacher who instructs his pupils how to find the good streams of water (Yotvata was a place of nahhalei maim). Those are the good streams of water that flow continually always reminding the thought to go deeper into that true fear and to taste more of that good and true bread and to know the true Shoulder, the Law of God, upon which one can always rely for every need.

Gnomen 392 -

Now, asked the Star of Esther, why does Jerusalem despise Bethlehem and Shechem and why does Bethlehem hate Jerusalem and Shechem and why does Shechem reject Jerusalem and Bethlehem, thus impeding the flowing streams of Yotvata in any of them? Might the true fear of God despise the bread of His house and the upholding shoulder of true tradition? Or might the true bread deny the true fear of God or reject the Shoulder of true council and true wisdom? Or is it possible that the true tradition reject the true fear of God and the true bread of His house and that no one wants the blessed streams of Yotvata?

Gnomen 393 -

That is why I was exiled from Judah and hid myself deep in the heart of Susa in the midst of the Persian Empire. Orphaned and hidden, I was nourished on the holy milk of Mordechai, my uncle. More precisely I drank of the pure wisdom of the Star of Mordechai which for my sake, to give me suck, drank abundantly of the great myriad of Milky Way stars. For my father Jerusalem has rejected me in his death and my mother Bethlehem has left me an orphan and I had no shoulder on which to lean, nor had I a guide to show me the good flowing streams of Yotvata.

Gnomen 394 -

I am the thirteened petaled rose of Jacob, hidden in exile; who will protect my delicate petals from the thorns and from the beasts of the field? Only the Tzadik Mordechai could save me and only he could give me what I truly needed, for I am hidden now in exile all alone among the nations. And the Lord answers the pleading of my heart and I am taken by Mordechai and protected until he might await the proper moment and send me to the Royal Palace to fulfil my purpose. I am the Star of Queen Esther and I need my Palace.

Gnomen 395 -

The story of my course is hidden in my Scroll of Esther, but my hidden history was revealed in the secret Essene School of Esther about five centuries later. If the Star of the Universal Malchitzedek is brilliant in its illumination, yet I am the beautiful queen of the inner Palace. I let not my beauty be beholden or admired by others for I am reserved to the King. I am the inner fear of Israel for I am afraid of not feeling His closeness.

Gnomen 396 -

My love is of a higher need and my heart cannot be satisfied without the signs of His love upon me. My soul needs the true fear of God and the true bread of his house and the upholding shoulder of Mordechai. The night covers me from the eyes of humanity and I recede to my inner chamber to meditate the true values cherished by my soul. Come again valley to your perfect balance for I am hidden in the Palace from whence the scale of the grains of sand is enlarged upon the waves of the sea. Between the justice of my King and the humble modesty of my fathers, I am the queen all covered and veiled before my Lord. Thou art the Rock of my salvation.

Gnomen 397 -

Do not come close to me, do not stare at the beauty of my garments. For my inner loveliness is bathed in the pains of my Teacher’s suffering. And my jewelled and perfumed body has battled with the solar-eclipse in its season. I have served my husband supper and kissed his hand before he lay down to sleep and now I call out unto the Lord, my God. to lift my soul into the hidden Palace of Esther.

Gnomen 398 -

I saw the teacher Esther, a lovely woman very neatly dressed of over 50 years old, in front of a class-room, waiting for the other pupils to arrive. I wanted to walk over to her to speak together, but she indicated with her hands that I be seated in my place. Then she said to me with intelligent embarrassment, “You must not show yourself privileged before the other pupils. It is also a question of modesty”. I sat down quietly while admiring the elevation that she maintained in her naturally beautiful character; then I woke up and corrected some of the previous Gnomen. -

Gnomen 399 -

But the Mission of Peretz Breaks down the Barriers and afterwards Repairs the Fences in their proper measure. And where the Barriers must come down modesty is sure to be missing in some measure. And the First Donkey stripped many times to wash the feet of the new pupils and what does a Donkey know of modesty? But the Second Donkey enters the School of Esther to hide in sanctified brays. But the Ram-Lamb-Peretz-Donkey of the Initial Signs was not left time to repair the fences and instead of entering the School of Esther, he had just come out of it.

Gnomen 400 -

The Second Donkey enters the School of Esther because we are also the continuation of the School of the Essenes where the Initial Signs were held in secret and there this Book of Esther begins. Some weeks ago (June, 1991) Deborah received in a dream nothing less than the Final Sign of the Pact between the Parts of Abraham for the New Pact of the Final Redemption. In her dream she saw that for a sacrifice were brought a bull, a calf, a lion and two pigeons. Peretz and Paolo had to divide the bull, calf and lion in half but the two doves were for holocaust.