Prepared for Web-Site Beit Sefer Esther - Beersheva

in conjunction with Web-Site " Camillo" Beershev

directed by Adam Kamkhaji

Sefer Mishnat Haim

Petal 2     Sefer Ha-Hhok ha-Hhadash - The Law of the                       Final Redemption

30 PASSES - These are 30 Tablets of 30 Gnomen each

representing the Heart of the Law of the Final Redemption


contents - source of all blessing in the blessing to Abraham, the blessing to Pinhhass, the blessing of the Hidden Tzadikim, the blessing of the Final Redemption -


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Gnomen 1        Although the source of blessing derives from the Shabbath of Creation, the Virtue of Blessing begins with Abraham, our father, as it states ‘Get you out of your land, out of your birth-place, out of your father’s house, to the land that I will show you. And I will make of you a great nation, and I shall bless you and I will make your name great, and there will be blessing. And I will bless those who bless you and those who curse you I will curse and in you will be blessed all the families of the earth’.

Gnomen 2          Concerning the expression ‘ and there will be blessing’ , the Sages, of blessed memory, explain that previous to Abraham, the ‘blessing’ was above with the Holy One, Blessed is He. God said to Abraham " The blessing that was above, I now give into your hands and you are free to bless whom you will". Thus the ‘blessing’ of God was at first above until it was given to descend on Abraham and to Abraham was given the authority to extend that blessing as he saw fit. From Abraham, our father, all those who seek the blessing of God must recognize God’s choice of Abraham, father of a multitude of nations, for in his merit the blessing of God descended into the world and in the tradition of the faith of Abraham that blessing is extended.

Gnomen 3             There is a direct relationship between the faith of Abraham and the blessing of God given over to Abraham. For the blessing given to Abraham can be received in the merit of Abraham, on the condition that the faith in God’s blessing is that of the pure monotheistic faith of Abraham. This explains why the Virtue of Blessing corresponds to the Second Commandment. There is no true blessing unless it is the blessing of God and God’s blessing will not come unto anyone whose service is to another god or is bound to any false doctrine or false theology.

Gnomen 4           It is the adherence to the One and only God of the universe which brings the blessing into one’s life. The first commandment is the fulfillment of God’s promises to Abraham, thus establishing the true tradition from Abraham to Sinai and from Sinai onwards. In essence, the first commandment includes the pure monotheistic faith of the tradition of Abraham. The second commandment is the doctrine of the true faith of Abraham. From the fulfillment of these 2 commandments is formed the Virtue of Blessing in the heart. This is the virtue which corresponds to the blessing of Abraham, to be blessed in one’s life and to be able to bless others and see that blessing extended.

Gnomen 5           Abraham, our father, is the heart of mankind’s blessing and as there is no life without the heart, so is there no blessing without Abraham’s tradition of the true faith and without the tradition of God’s blessing to Abraham. From this, one can better understand the blessing of Malchitzedek, king of Salem, priest to God on high. Malchitzedek had received the tradition of the true God in the hidden school of Shem and ‘Eber and he became a priest to God on high, the God of Adam and Eve, the God of Noah and the God of Abraham.

Gnomen 6         Malchitzedek knew that in order for him to fulfill his priesthood, he had to be able to bless the wine and the bread for the people. In order that his blessing truly be a blessing, he knew that he needed the blessing of Abraham to whom God’s blessing had been given. Therefore Malchitzedek said ‘Blessed is Abram to God on high, and blessed is God on high who possesses the heavens and the earth and who has protected you from your enemies in your own hands’. Malchitzedek, at first, recognizes the essential fact that it is Abraham who is ‘blessed’ by God on high and since God on high possesses the heavens and the earth and He has chosen Abraham for the sake of giving over His blessing to those who merit to it, all must recognize, if they desire God’s blessing, that Abraham is the blessed of God.

Gnomen 7              Malchitzedek’s blessing comes after Abraham’s miraculous war against the armies of 5 kingdoms under Chelardeomer who had captured Sodom and the surrounding 3 cities and had taken Lot, Abraham’s nephew. Abraham with a small number of men (some say 318 as the gematria of Eliezer, Abraham’s faithful servant) destroyed them and returned the captives, the stolen wealth and the spoils taken to the king of Sodom. All had been witness to the great miracle accomplished by Abraham in the blessing of the God of Abraham. Therefore Malchitzedek, after recognizing Abraham as the blessed one to God on High, adds the proof of the protection of God which is bound to the blessing of Abraham. This protection is known in tradition as the Shield of Abraham.

Gnomen 8     It is important to understand that the true blessing is bound up with the true protection given by EL SHADDAI. If the blessing does not protect its holder from the inimical forces and from the evil of all enemies that surround a person, it has little value as far as living in the world is concerned. The person who is seeking God’s blessing is at the same time seeking God’s protection from all that which goes against the goodness, both physical and spiritual, of that blessing. One seeks also to be protected in God’s blessing. This is the purpose of the traditional blessing ‘Blessed art Thou o Lord, our God, Shield of Abraham’.

Gnomen 9        The Pact of Abraham is the ‘hidden seal’ of the Blessing of Abraham and of the Shield of Abraham. The Pact of Abraham refers to the commandment of circumcision as the Sign to Abraham’s descendants that they are in the tradition of Abraham. Afterwards the tradition of Abraham became doubly sanctified in the revelation of the Torah at Sinai where the commandment of circumcision was passed on to all Israel through the written and oral traditions. The Sign of the circumcision represents the completion of man’s body in the framework of the tradition of the pure monotheistic faith of Abraham, the blessing of Abraham and the protection of God in the Shield of Abraham.

Gnomen 10     The sanctity of the circumcision was sanctified seven-fold by way of the Torah so that the Blessing of Abraham and the Shield of Abraham be inscribed in holy writ forever more. From then on the ‘Blessing’ came from the Torah which begins with Beit (BeREISHEET), to say ‘This is the Book of the word of God that contains the Blessing of G