The term 'magister noster' came as part the great
Correction of the errors of the Latin Church. Moses is reinstated as the true
teacher of the true faith.
Also the term 'Christ' of the Completed Signs
comes in the sign of the Correction. It binds the historacity of Christianity
while it corrects the errors. If the term had been only Mashiahh, or Messiah,
or Anointed one etc. it would not have sufficed to bind the Correction to its
sources. Christianity doesn't stand without the term Christ. Any other term
would have displaced Christianity outside of any correction, and the Signs
would have refereed only to the traditional Israel,
and the universality of the Message would have been diminished or lost. Once
the correction is made, however, the Star takes on its New Name for the Final
For the Essenes themselves, the universal
messianism attributed to the Star of Malchitzedek was associated with the Moreh
Tzedek, the Teacher of Justice.* For their belief in the Teacher of Justice was
not confined to the Jews. When the time would come for the Teacher of Justice
to be revealed, it would eventually be for the whole world. It is possible, if
it is true that the term Christos was used by them, that the Teacher of Justice
was considered the Christos of Humanity, the heavenly anointed universal Goel
of the world, who would be resurrected and revealed at the chosen time. We
cannot vouch for the exactness of the terms used, but the concept was that, and
it is most probable that the term Christos held the particularity of the
universalism of that concept.
up later- the Teacher of Justice was the original founder of the EsseneSchool
(probably at Damascus).But even in his death he
followed the members of the School. Our study in the signs received reveal that
the Teacher was one of the Hidden Tzadikim of that epoch who knew in his wisdom
the terrible times ahead and thus formed in secret a place of refuge etc
GNOMEN 203 -
The Star of Malchitzedek was a secret of the
School but they could not know who had been born under that star in their time.
If associated to the Teacher of Justice, he was already in the other world and
they awaited his arrival. If it was for the messianic order of the School,
those positions were chosen for merit by the elevated teachers who directed the
School. The question of someone's having been born under that Star did not come
We say that Yeshua was born under that Star. This
comes after an analysis of the Completed Signs, and after this hidden revelation
of the Initial Signs at the School of the Essenes, and in view of the New
Testament allusions to this Star.
GNOMEN 204 -
The School of Ester
was the secret name of that part of the School of the Essenes which
participated in the 'hidden studies' of the Signs of the Redemption. We call
them the Initial Signs, after the Completed Signs have arrived, but at that
time they were called the 'Redemptional and Messianic Signs of the Last Days'.
This is the School into which the very intelligent, acute and serious Yeshua
was accepted, notwithstanding his young age and lack of previous experience
with the Essenes.
As a young boy Yeshua had studied Torah with
rabbis of that time and he was found extremely acute in his searching questions
of verses alluding to the Redemptional Reality to which Israel
had been destined. He meditated at long on verses of the Torah and verses of
Prophets and he was taken up with the plight of Israel's
GNOMEN 205- Yeshua, after some years of unsatisfying
experiences, was caught in a 'what to do - where to go' crisis. This, in part,
was due to the incoherence of his teachers in answering his 'messianic
questions' and in part to personal injustices received by him because of his
family's poverty and even for reason of the doubtfulness of his birth under
*gossip-line calumny spared no one in those
days;Jesus was not spared the
remembrance his parent's belated marriage by some of the cruder stock of fellow
talmidim jealous of his acute mind in Torah matters. -Yeshua was acute in every Torah subject, not
only in matters of the redemption
But Jesus was also extremely anguished with the
entire spectrum of the society that surrounded him. He saw only corruption,
insincerity, insensitive hearts, arrogance and falsehood. Yeshua was about 25
years old when he decided to enter 'a place of holy refuge' from the evils of the external world of that period.
Only the School of the Essenes answered to his needs. And in the School of the
Essenes only the School of Ester enthralled his whole being and immediately became the object of his
life.He wished to know the secret
forces of the hidden tradition guarded by the masters of Essene Order.
Yet until this age and for at least two more years
out of his three at the School, Jesus had no idea whatsoever of a 'particular
mission' that he had to fulfil. If he had had such an idea, it would have
impeded his entering the School in the first place, a School which required a
life commitment to internalising a higher faith and the shunning of every
external contact or manifestation.
The Star of Christ, however, under which he was
born, (without, of course, his or anyone else's knowing it) guided him in such
a way as to lead him to the consciousness of a personal mission only at the end
of many previous phases of his experience, and only after he would receive the
'arms' of his battle and the knowledge of their potency.
The entrance into the School of the Essenes was
the one-way gate into the Messianic-Structure of the Essene Doctrine. All was
based on the hidden and guarded documents of the Founder of the EsseneSchool
at Damascus which he had left in heredity to its chosen followers.
In the School, the Sages
consecrated, partook of and extended to those eligible, three categories of
Messianic Oil. The exact conditions and the exact terminology used for those
three categories cannot be ascertained by archaeological evidence. We may,
however, surmise these classifications to be as follows:
Messianic Oil for those bearing 'messianic'
positions in the Essene Hierarchy;
Messianic Oil for the 'messianic counsellors';
Messianic Oil for the congregation of 'inner-
circle talmidim' of the School.
Thus, in the School of Ester,
almost all had access to one of these three consecrated Unctions, used, of
course, according to the very severe rules and regulations of the Essene
One had to be a full-member of the School of Ester
to participate in the Unction of the Congregation.
Yeshua, upon entering the School, took upon
himself to relinquish all personal belongings and he took the vow-for-life
responsibility of never leaving the EsseneSchool
or the Essene Community. Somewhat later* he was accepted into the School of Ester
where he had to make other vows of silence to the knowledge received. Towards
the end of his three years, he had to make the very severe oath upon receiving
secrets of the Kabbalah Maasit.
great rapidity with which Yeshua was accepted into the School is exceptional;
usually one was given a trial year before his relinquished personal belongings
might be accepted. This was not the case with Jesus, but perhaps this fact was
secondary because of Yeshua's poverty. Most likely, he had nothing to
relinquish. There is, however, the much more difficult acceptance into the School of Ester,
and it seems that also here he was immediately accepted. This might have been
for the depth and acumen that Yeshua demonstrated from the beginning. The
Tzadik Haim explained to me that for Yeshua to enter that School, he had to be
expert in the whole Torah and knowledgeable in the entire gamut of talmud and
halacha.-- Even more exceptional is the speed with which he reached the
complete confidence of the higher elite of the School of Ester and was allowed
to enter the oath of the Kabbalah Maasit. --It is to be taken into
consideration that, at least for those initial choices, selections and
directives, Yeshua's way was facilitated due to the responsibility assumed by
his cousin Yohhanan ha-Matbil. Yohhanan, it seems took him under his wings,
helped position him immediately in the School of Ester, and, as his mentor and
spiritual guide, expounded to him the prophecies of the Last Days
There were basically three categories of Messianic
Positions in the School:
The Priestly Messiah of the family line of Tzadok;
The Kingly Messiah of the house of David and the
house of Joseph;
The Messiah Teacher (the one considered the most
direct talmid, and thus the most direct receiver from the Teacher of Justice -
it was he who had the responsibility to finalise decisions of law and of all
the Essene teachings etc.);
The Priestly Messiah blessed the bread and
sanctified the wine (Star of Malchitzedek - the Universal Star of Christ) and
he conducted the New Rite* used by the Essenes.
* these were new prayers for the most part
added to the 'traditional prayers' of Israel, and also new prayers for many
special occurrences and occasions of Essene origin. The Messiah of the Tribes
of Israel* had
the task of directing the Warriors**, their ranks and files, in preparation for
the Great Wars between the sons of light and the sons of darkness.
* this is under the Star of Bethlehem or
Star of the Messianic Bread and it contains both the missions of the house of
Joseph and the house of Efraim, as proven by the Completed Signs
**this was not taken in a spiritual sense, but
as aphysical army of fighters; it seems
sure, nevertheless, that the number of actual 'soldiers' did not reach more
than a hundred, and perhaps even much less. In any case these soldiers were
'representatives' of the future soldiers who would eventually join them when
the wars of the Last Days would break out; these were the proto-type messianic
warriors who knew how to defeat the enemy with the force of the light of God
behind them; they were sanctified soldiers in the victorious messianic oil of
the great oncoming redemption
The Messiah Teacher (Star of the Redeemer - Goel)
was responsible for all that which concerned the 'New Pact' of the Essenes to which
the disciples of the School were sworn.
GNOMEN 210 -
John the Baptist participated in the Oil of the
Messianic Counsellors. Yeshua, assigned to Yohhanan in his introduction period,
received fromhim the basic format of
the Essene doctrines and the prophetic significance ofthe School's calling.
The essence of the Essene doctrine can be summed
up in a few sentences. The Teacher of Justice was the heir to the Tradition of
the Prophet Elijah. The Teacher had died at Jerusalem
for reason of the injustices of the leaders of that time. But he had prepared
in writing and in his oral teachings the way for the foundation of the hidden School of Refuge
and Salvation. The Teacher of Justice, even after his death, did not abandon
his talmidim. On the contrary, he continued to send prophetic Signs from the
other world into which he had been 'resurrected' and from which he guided the
members of the School. The School was thus the Messianic School containing the
Messianic Structure needed for the Salvation of the world in the Last Days.
As we have received and are receiving the
prophetic dreams of the Fourth Generation, for this Final Fourth Generation, so
too the Teacher of Justice, who was in the tradition of the Prophet Elijah, had
his 'permission' to send prophetic dreams to the pupils of the School, dreams
which belonged to that epoch and to that fourth generation.
And as the prophetic dreams of this Fourth
Generation are in the double-sign, negative and positive, calamitous and
redemptional, wars and eventual peace etc., so too the redemptional prophecies
of that epoch contained the double-sign.
About a hundred years before the time of Jesus,
the Teacher of Justice had seen in his prophetic wisdom that the end of days
was coming and that there was no merit in Israel to receive the salvation given
to be received before the wrath of the fourth generation begins. For at least
two hundred years before the destruction of the SecondTemple,
those who studied the Torah were arrogant, the priests were corrupt, the people
were oppressed and no one served God with a just heart.
That Tzadik had meditated at length on the destiny
of the Jewish nation, but he had found no hope. Nor did he see any place of
study or of worship worthy of receiving the roots of that new hope that would
come along with the warnings of the great destruction ahead.
There are reasons to believe that the Teacher of
Justice was not only one of the 36 Hidden Tzadikim, but the Head of the Hidden
Tzadikim of his generation.* He was thus the heir to the prophetic tradition of
Elijah who is the Head of the Men of the Ascent, God's promised herald of the
*there are three main sources of reasoning on
the matter: a dream of Deborah, although the fact of being the Head must be
culled from the whole vision, brought above
gnomen............................................., secondly by analysing the
extremely high level of hidden studies taught at the School and thirdly by
understanding the position to which the scholars of the School held him
This explains why the Teacher of Justice was the
only one who knew true secrets of the Kingdom of Heaven
and of the Messianic Signs. Only as Head of the Hidden Tzadikim could he have
had that knowledge and only as the Head could he have taken it upon himself to
reveal some of those secrets to faithful pupils for the purposes that he had in
GNOMEN 213 -
In that dark epoch in the history of the Jewish
people, the Tradition was in the hands of arrogant men from whom no salvation
might be envisioned. The problem for that hidden Teacher of Justice was to find
the place worthy of receiving God's mercy at the end of days. If that place
could not be found among the Doctors of the Law or the Sanhedrin etc. what hope
was there left?
The Teacher of Justice was of the true hidden
just, and he therefore knew what he saw: there was in truth no place, already
in existence, worthy of salvation. nor would there be in the future of that
epoch. It was, for the Teacher, "a moment to act, for they have violated
The Teacher, whose name is unknown to us, went to
Damascus where he wrote commentaries and explanations concerning the messianic
times ahead; the explanations of many prophecies and particular dissertations
on the Kingdom of Heaven and on the Stars of the Redemption. He also formulated
the basis of what was later called the Regulating Pact of the Essenes, an
extremely severe and austere system of rules and regulations to be followed
within the framework of the HiddenSchool.
The Teacher also selected talmidim fearful of God
to establish this new institution, and together with his writings taught them
some of the secrets of Kabbalah Maasit.That was the first School formed by the Teacher of Justice at Damascus
before the School was set up on the Dead
Sea. It came after his being declared an
outcast by the leaders of the Temple at that time and was ex-communicated from Judea, beaten, tortured and
finally exiled. He found refuge at Damascus.
Tzadik also gave them and instructed them in the ancient stellar calendar based
on the calculations of certain star cycles.
- insert here dream of Deborah
Such is the explanation of how the School of the
Essenes was founded and how it became the seat of the Secret Tradition.
Explained as well is that the full members of the School were sworn into a New
Redemptional and Messianic Pact, Pact based on the teachings of the Teacher of
Justice. Note well that these redemptional and messianic secrets derive from
the Hidden Tradition of Elijah the Prophet.
In the School was the consecration of Messianic
Oil. There was also sincerity, assiduity, sacrifice and sanctification. The
pupils dedicated their lives to the Mission
in which they found themselves. When Yeshua first entered the School it may
well have appeared to him more like a functioning and consecrated army of the Kingdom of Heaven
than a School. The Teacher of Justice had died, or was killed, about 100 years
before Jesus’ entrance into the community.
This would mean about 75 years before Yeshua’s
birth. And we think that it took the Teacher of Justice about 30 to 50 years,
depending on how one reckons the beginning of his mission, in establishing the
bases for the School of the Essenes by the Dead
Sea as he desired. In any case that School of
the Essenes probably did not exist more than 30 or 40 years before Yeshua’s
entrance. It existed previously in Damascus
and there were attempts to establish it in Israel
but only after the death of the Teacher of Justice was this accomplished by his
talmidim. These followed in his footsteps and walked in his teachings and
believed in the redemptional and messianic secrets that he revealed to them.
Afterwards they also believed in his ‘resurrection’ into theKingdom of Heaven
and they awaited his return. Indeed the Teacher of Justice arose into the Kingdom of Heaven
which was established at that historical phase of the stellar cycles. It was he
himself who had revealed to them some of the opening secrets of the Kingdom of Heaven.
That Hidden Tzadik, however, had revealed secrets
of the Kingdom of Heaven which were, in truth, forbidden to be revealed, notwithstanding the
extremely elevated and just motivations for hisdecision. Test your brains and faith but know that he himself even after
his death could no longer be detached from the School of the Kingdom of Heaven
that he himself had created. He was responsible for the secrets he had revealed
on earth and which were used in the School of the Essenes. Those secrets,
called secrets of the Kingdom of Heaven, were connected to the stars. The pillars of heaven tremble and even
move from their place when these are revealed on earth.
The Hidden Just never speak out such secrets
verbally even to their talmidim nor do they write them down. They possess
hidden ways to transmit those secrets to the pupil chosen. The Teacher of
Justice had decided for many reasons that the time required that he reveal some
of these secrets, for the first time, to talmidim chosen by him for their fear
of God and their faith and for their capacity of instruction and perseverance.
He had seen the necessity of a community of just persons, instructed in the
Laws of the Torah, in the Oral Tradition and in the teachings of the hidden
ways of the Kingdom of Heaven, to uphold the remainder of the nation and to
receive the new light that would be born in the great period of chaos in the
land of Israel.
Each Hidden Tzadik, also after his death, is
responsible for his pupil from the other world. And a talmid must follow his
teacher also from the other world. It is a chain which cannot be broken and
before which death is no separation. The talmid follows the hidden ways given
him by his Hidden Teacher.
So is a Hidden Teacher tranquil also in his death,
that he may ascend to the pleasure of his portion above. And if for some reason
a talmid is in difficulty and is in need of his teacher, the Tzadik will know
this from his place above and he may descend to the lower heavens and even to
earth in order to help him.
Instead, the Teacher of Justice, even after his
death, had to continually guard the actions of the School of the Essenes
because he was responsible for the secrets of the Kingdom of Heaven that he
himself had revealed on his own authority. Somewhat paradoxically that
punishment was also a great novelty of the new historical epoch coming and thus
a great privilege to be ‘seated’ in the ‘new’ Kingdom of Heaven, a hidden celestial
kingdom which in the future would bind the Stellar Harmony to the earth when
this latter would be capable and meritorious enough to receive it.
That was the ‘beginning’ or pre-beginning of the
Marvellous Kingdom which will eventually become the heredity of the peoples of
the earth in the periods of the Final Redemption after the great and terrible
day of the Lord of the Fourth Generation. That was the beginning of an
important phase in the Divine Design in history. Man sees the beginning but
does not understand the end. God sees the end and establishes the beginning.
The bond between theStellar Harmony and just people on earth
represents a final purpose of the Completed Redemption when the wolf will lay
down with the lamb. The cycle of the Star of Abraham is of 4000 years, however,
and humanity undergoes the payment for its errors before it merits to the
Blessed Kingdom of Heaven in the end. People have always to err before understanding the value
of what is just.
They must sin and fall in order to understand the
value of the correction.
that holy man, head of the Hidden Tzadikim, was given the purpose to see that
he had to direct a mission of salvation connected with the Kingdom of Heaven
by way of a school founded by him. This was 2000 years ago in round figures,
2000 years before the actual permission in merit of the head of the 36 Hidden
Tzadikim, Haim. So is it a hidden aspect of the Divine Design in bringing about
the Great Universal Redemption of mankind that that error of the ‘first
binding’ between the Kingdom of Heaven and the earth had to come about. It represented a necessity for the
future salvation of humanity.
better understand, it may be possible to compare in one aspect the error of
that Tzadik to that which was done by Moses, our teacher, in regards to the
Many of those who had witnessed the miracles of
the God of Moses were foreigners, not descendants of Jacob, son of Isaac. Among
them were Egyptians and persons of other peoples who were inEgypt
in that period for various reasons such as commerce or visiting. After
witnessing the ‘strong hand of God’ and hearing the prophetic words of Moses,
they began to have great fear of God and they desired to follow the people of Israel
in its holy destiny. They pushed themselves ahead to speak with Moses asking
him if they might aggregate with the Hebrews.
Moses, our teacher, seeing their faith and their
readiness to leave everything behind and to follow the will of God rejoiced in
his heart and exclaimed, “Let all those who wish to follow the will of God
aggregate to the people and follow us”. In his joy for their desire to follow
the God of Abraham, Isaac and Jacob, and spontaneously convinced that such was
surely pleasing to God, Moses, our teacher, forgot to ask permission of the God
of Israel. He himself gave them permission to go up with the people. Also the
Lord stayed quiet and spoke no word to Moses concerning his action. Afterwards,
however, at Sinai, during the 40 days and 40 nights of Moses' ascent to receive
the Law from God, the mixed-multitude lost its patience and became confused and
their old idolatrous tendency was awakened in them.
They also confused the people and Israel
fell into the terrible sin of the golden calf. Suddenly the Lord said to Moses
‘Descend, for they have committed an abomination, this your people that you
took up from the land of Egypt’. Was the people then of Moses that the Lord should say ‘your people’?
The word of God meant ‘your people, the mixed-multitude that you brought up
from Egypt on your own doing without My permission’.
This ‘error’ of Moses or let us say rather this
‘good intention’ of Moses which was unfortunately cause to the sinful error of
Israel, was, however, in the Divine Design in history, represents the salvation
of the nations in the end, in merit of the correction that Moses, magister
noster,made against the roots of idolatry
in the sin of the golden calf. That correction also gives force now in this
final Fourth Generation to break down and destroy all idolatrous cults and
idolatrous doctrines. That action of Moses will burn out every form of golden
calf among the nations before the celestial harmony will be able to reside in
the world. There had to be ‘representatives’ of the nations at that time and
their underlying idolatrous thoughts had to come out and to be corrected so
that, in the end, there might be many representatives of the nations who adhere
to the pure faith.
We may hypothesis, for the sake of comprehension
only, that if, on the other hand, Moses had asked the Holy One, blessed is He,
permission to take the mixed-multitude up together with the children of Israel,
the Lord, blessed is His name in eternity, would not have consented. For He
knows the future and would have seen the abomination that would come out of
them and the bad name that Israel (and not the mixed-multitude) would bear for
this in its long historic course, and He would not have put the descendants of
Abraham, Isaac and Jacob to such a test. It was therefore of a higher order
that Moses could not have asked permission from God, for it would not have been
befitting for the God of all mankind to refuse such a request, especially
since, in that moment, there was no manifest reason for impeding them.
So to speak, it would not have been proper for God
to answer yes, for love to the descendants of Jacob, and it would not have been
proper for Him to answer no for justice to all. There was, however, at the same
time a higher necessity of destroying the roots of idolatry among the nations
by having representatives who follow the true faith. For all these reasons it
was necessary that Moses take on the responsibility of doing it himself and of
accepting the consequences. In the Divine Design in history it could not have
been missing and this is the second reason why God would not have answered no.
Whether for the two reasons of yes or the two
reasons of no, God could not have answered, because the yes contained an
imperfection and the no contained an imperfection but the word of God is total
perfection. If, on the other hand, something must be because it is a necessity
belonging to a higher global plain, but it’s realisation contains an
imperfection because of human weakness, at that moment there is a superior
logic applied, so to speak, by Heaven. That logic may read ‘to what purpose
serves the servant of God if at a moment of necessity, the servant doesn’t
render that service to his Lord?
For the sake of argument, if God had said ‘no’,
people would have been able to say ‘He shows prejudice against us; we wanted to
follow Him but He refused us’. And if God had said ‘yes’ then Israel
could have said ‘It is not our fault that You permitted them to come and to
contaminate us’. So to speak the Lord said ‘My people doesn’t yet understand My
ways nor does it understand the intentions of My servant Moses. He will give
permission to the nations to enter in the Pact and he will assume the
consequences of that permission.
In the end, however, nations will come and will
declare ‘God is One and His Law is one and also we are of the people of Moses,
magister noster, who brought us up out of the land of Egypt’.
All this is Torah and we must try to understand how every element of the first
redemption instructs us in understanding the Final Redemption. There exists
that moment when, so to speak,God must
‘stay quiet’ while a servant of God, jealous for the honour of God, must speak
up and assume the responsibility for what he says. The servant may then speak
and God does not speak even though He knows the evil and the misunderstandings
that will be born from His servant’s decision.
The Lord, however, stays quiet because of the
final good that will derive from that action, and therefore, in the meantime,
He allows His servant to suffer the weight of his decisions to enlarge his
merit in the end. Also that Head of the Hidden Just, the Teacher of Justice
acclaimed by the Essenes, would not have asked permission of God to found the
School and to reveal some secrets of the Hidden Tradition and some secrets of
the Kingdom of Heaven. God would never have given permission in that unworthy
era of darkness to reveal secrets of the Kingdom of Heaven.
There was too little merit in Israel.
These revelations concerning the Teacher of
Justice come to explain why the Initial Messianic and Redemptional Signs which
derive from the Hidden Prophetic Redemptional Tradition of Elijah the Prophet,
of blessed memory, were revealed in the School of the Essenes. That Tzadik for
reasons to be explained took upon himself the work of creating the first bond
of the Kingdom of Heaven with people in the world. It will come to be understood through this
study in Sefer Ester that that binding represents the true beginning and the
basis upon which the original Christianity, that is the Messianic Revelation
maintained in the EsseneSchool, took its strength. The Initial Signs of the Kingdom of Heaven
were in the hands of the teachers of the School and they constantly received
prophetic visions and prophetic dreams. It was in this way that the Signs of
the Kingdom of Heaven were found in the world albeit to a restricted number of elite
talmidim. It may be compared to a marvellous book containing many important
truths which is known only to a few people. Such does not diminish the true
value of that book..
And since the book is in existence and someone
knows of it, it is possible that the book become known to all; it depends on
the time in which it becomes revealed and then on the time it requires for its
diffusion. The Essenes received and kept hidden, in merit of the Teacher of
Justice, a marvellous Book of Truth, the Book of the Initial Signs of the
Redemption, called by them the Book of Ester. The book that you are now reading
represents in essence the Completed Book of Ester which completes the Book of
Ester hidden in the EsseneSchool.
The Book of Ester, that is the Book of the Initial
Messianic Signs, could not be revealed until the revelation of the Completed
Redemptional and Messianic Signs would descend in the world. Unlike the
teachers of the School who had no permission to reveal the names of those Signs
in writing and were thus unableto write
the Book of Ester, being held in strict oral tradition, we, on the other hand,
in merit of the Final Goel, Haim, have permission and the obligation to explain
the names of those Initial Signs in correlation to the Final Signs. We are thus
binding the original oral Book of Ester of the Essenes to the Final Book of
Ester of the Final Redemption by way of the Completed Signs. The Final Keys of
the redemption must answer to the Initial Keys and bind them to their final
forms and their final meanings.
Otherwise the completeness would be lacking. The
Star of Christ which is the Star of the Messianic Signs was shining in that
epoch. It spoke to Yeshua in the School and sent him prophetic signs and dreams
to coax him into his mission: O son of the Living God, do you not see the way
of common people? If the time has come, for whom has it come if not for them?
Who will gain from the Signs of the Kingdom of Heaven
if they remain closed in the School and do not exit for the people and
eventually for the world? Jesus answered, “Stay quiet Satan! I have sworn and I
shall guard my oath. This School is my mother and I will not abandon her.
God knows what is just for the world”. Again the
Star of Christ spoke to him and said, “Have you not seen Yohhanan? He broke
down the barrier for the sake of helping others and it is you who must follow.
And now that you know the secret name for healing you can demonstrate to the
people the messianic power which is upon you.
GNOMEN 242 -
If Yohhanan had not left first you would not have
been able to follow him. But now that he left and the Sign of Christ is upon
you, you have no choice, because in the same manner that his prophecy will be
verified, so must you leave the School after him, for you are the one that he
speaks about, the one who comes after him.” The Initial Messianic and
Redemptional Signs that Yeshua carried with him from the School of the Essenes
were of themselves true Signs and they are reflected in the words of Jesus in
many of his discourses reported in the Gospels. All traditional Christianity
represents the constant misinterpretation of those Signs revealed by Jesus
during the three and a half years of his mission.
The main error of the first interpreters of
Christianity was that of trying to finalise the Initial Signs. Aside from this
all their interpretations were exclusively in the Key to the Star of Christ
without the equilibrium of the Star of Abraham which was extremely hidden in
that epoch. It had, of course, not been missing in the School itself because
its hiddenness coincided perfectly with the secrecy of the School and with the
extremely modest behaviour of the Essenes. But Yeshua could absolutely not
speak about the Essenes once he left the School and broke his vote. Nor was the
messianism that he taught in consonance with the messianic order of the School.
The very act of breaking the oath, leaving the School and using the secret to
perform miracles, distorted, God save us, the truth of the name of God behind
each sign or wonder or healing done by him.
Both Yohhanan and Yeshua would have awakened their
own contradiction if they had spoken about the School. People knew that whoever
was part of the School was sworn to remain and could never be detached. Also
for respect to the School they would not have talked. so as not to create
discussions about it. Each had a mission to do, a mission not sanctioned by the
teachers of the School. Silence is wisdom.
Particularly in Yeshua’s case any discussion of
the School would have further confused those who may have wished to follow him.
If the Messianic Mission derived from the School why not go there
and search for more information? Aside from these reasons it seems that the
question of the Essene star-based calendar, not coinciding with the traditional
rabbinic lunar calendar, was cause to much general dissent towards the Essenes
among the people, a dissent fuelled fervently by the Cohanim and Doctors of the
Law in various epochs, as demonstrated by the Qumran documents. If Jesus had
shown himself part of the Essene tradition, no discussions with the majority of
Jews would have been feasible. Yeshua had to face the doctors of the Law; it
was part of the signs of his mission, but he had to face them as one basically
of their owntradition; otherwise the
messianic sign of the Jewish refusal would not have been valid, not allowing
place for the Jewish acceptance. But Jesus had to face them on an equal level
and rebuke them for their sins.
Such rebukes were a fundamental and purposeful
obligation in complying with the messianic mission. If the Pharisees had known
that Jesus was of the Essenes, they would have excluded him a priori from any messianic
presumptions. Also Jesus from his side did not want to foment the question of
traditions nor was it in his intentions to have anyone deviate from the
Tradition of the Sages, the heredity of the Jewish people.
However much he may have cherished the more
exclusive tradition of the Essenes.* Yeshua did not come to teach Essene
doctrines or Essene ethics or the Essene way of life. Thus he said concerning
the Doctors of the Law ‘Do that which they say but do not do as they do’. Jesus
could not have attributed anything he did to any other source outside of the
Torah, the Prophets, the oral tradition of the Sages and ‘my Father in heaven’.
The Essenes could not have place in his mission. Nor could he associate or
attribute any part of his mission to them or to the Teacher of Justice, nor
could he explain the source of the secret he used. Once he broke with the
School, either his mission would be acceptable before God or not, but the
Essenes or anything Essene could not be part of his mission, his direct
discourses or his behaviour.
* ‘follow the narrow path’ may be an expression of
that particular ‘way’ of the Essenes which he certainly loved and cherished,
but it is also a generality with many applications. Strict adherence to the
Torah and the oral tradition may also be called the ‘narrow path’ etc
And yet in truth the Essenes and the School played
a very great part in that mission. Not only had Yeshua brought with him secrets
of the Kabbalah Maasit. He had received from the disciples of the Teacher of
Justice the hidden (Initial) ‘messianic signs’. Without those Signs, Christianity would never have been born and
Jesus would never have been able to represent any messianism at all.
Yeshua, having already received those Signs in the
School of the Essenes and having been an active participant in the continued
revelation of those Signs as all those initiated into their secret,took a gigantic step in opening the doors to reveal
marvellous messianic signs to the
Jewish people. Jesus brought ‘Christianity’ to the world by his action, The
origins, however, of that ‘messianism’ could not have been revealed until the
time of the second coming of the Star of Christ. There is no doubt now that
Yeshua received signs from those Signs by way of visions and dreams relating to
the mission that he was about to take on and that those signs convinced him of
the messianic role that was upon him. Jesus could not speak about the School
and its doctrines but he also spoke no words or teachings contrary to the
This does not refer to the oath itself and the
breaking of it contrary to the Rule. This, however, was a consequence of his
decision to validate the fulfilment of the mission he felt upon himself. It is
unthinkable that Yeshua came to such a conclusion by himself without ‘signs’
that demonstrated to him the Messianic Vestiture and the historical
redemptional role that he had been thrown into. Jesus also believed in the
Teacher of Justice as he had been taught in the School and he believed that the
signs that came were in the ‘jurisdiction’ of the Teacher of Justice, also
those that he himself received.