GNOMEN 451 - The Breaking of the first Tablets by Moses, our teacher, was for the purpose of the Correction of the Beit of Bereisheet which had been corrupted by the Egyptian-Emanation-Mentality.

GNOMEN 452 - That is to say, it is not because of the alif itself that it could not begin the Torah but such would have been similar to the elevation of the First Commandment had it, for the sake of hypothesis, been given without the Second Commandment. In short, only Moses could have lived in the light of the First Commandment without need for the other commandments. For Moses all would have been fulfilled correctly before God in the true faith of the First Commandment alone. So too would the Alif of Emunah have been similar to the great merit of Israel had it not sinned and had instead received the First Tablets. It was virtually possible but the level of the people was that it absolutely needed the Second Commandment and it could never have come to its blessing if not for the Second Giving of the Tablets.

GNOMEN 453 - Without the Second Commandment, the Emunah of the First Commandment would have, God save us, would have been falsified by idolatry, turning it into the alif of ‘Arur’. So too the great faith and light contained in the first Tablets would have resulted in an incorrigible sin that would have caused a ‘curse’ instead of a ‘blessing’, God forbid, without there being a remedy. So too had the Torah began with the Alif of Emunah, instead of the true faith intended by it, Emanation Theology would have turned that true faith into a false faith becoming Arur instead of Emunah, God forbid.

GNOMEN 454 - The first Tablets have their parallel in the faith of the First Commandment as it stands alone and to the Torah that begins with the Alif of Emunah. The first commandment, therefore had to have with it the Second Commandment for Israel to live in it and Israel had to receive the Tablets a second time in order for it to come out victorious in the long run of its history. So too the Torah had to begin with the Beit to secure the promised Blessing of Israel in its long and unending march through history.

GNOMEN 455 - What more than the first Tablets represented the true faith in the One Living God! Nevertheless, had the Tablets not been broken, those very same Tablets and the 10 Commandments written on them would have become, God forbid, an unending curse, hhalilah ve-hhass! That lack of possible sufficient merit on the part of Israel (and with Israel the world in the long run) came to a head in the terrible historic sin of the golden calf. Moses understood what the Emanation-Mentality of the mixed-multitude that had caused the people to err meant and he broke the first Tablets at the foot of the mountain.

GNOMEN 456 - Therefore we can say that the Breaking of the first Tablets represented the Great Historical Correction of all times against the Mentality of Theological Emanation that came out in its form in the golden calf and later in history with the Book of the Zohar. With this we can also say that, as the golden calf, the Book of the Zohar came into the world as the final representative of the apex of Emanation theology the false-Tablets of which must be destroyed in the end for the sake of the Great Correction of all Israel in its faith and the clarification of the True Tradition for all times. And from this the results will be carried into the world in this the Final Fourth Generation when all idolatry will be destroyed.

GNOMEN 457 - Until now, historically speaking, the term Emanation (Atzilut) and the difference between the true terminology of creation and the false terminology of emanation has not been understood and true definitions have been missing from Judaism except in the holy Book of Yihhye Ibn Shlomoh Elgafeh. I have even seen (on the Bar Ilan CD ROM of the Talmud and Midrashim) Masechet Atzilut, God save us, in the form of Midrash and included with other Midrashim. I, Peretz Green, in the authority of the Final Goel, Haim, hereby place under the Hherem Mi-Deoraita this false Midrashic text called Masechet Atzilut and it is Muhharam, Muhharam, Muhharam in the Hherem Mi-Deoraita of the Sefer Hhamisha Luhhot Ha-Brit of Sefer Mishnat Haim. I renew it here, March 28, 1999; Nissan 11, 5759; The Resurrected Bird 5 - Castelnuovo Magra, Liguria, Italy.

GNOMEN 458 - It was the highest and most holy action that Moses, our teacher, broke the first Tablets that contained true light from the God of Israel, God of the heavens and the earth, Creator of al things, Blessed is He and Blessed is His name forever. The doctrine of Emanation that would eventually be revealed would not come openly to expound on ‘deities’ of the emanation order. It would not come in the form of the golden calf for all to see. It come, instead, in the forms of doctrinal Tablets of Emanated Godliness, pretending to be the True Torah on the level of its Divine Spiritual Lights of the World of Emanation before Creation, God forbid.

GNOMEN 459 - Therefore Moses, our teacher, threw the two Tablets down they broke into pieces. In this way, in the end, when that evil would complete itself in history, we, the pupils of Moses, would have the Key to defeat the great enemy, the Tablets of the Ten Emanated Spherot of the Book of the Zohar, in merit of the Final Goel, Haim, as in the Sign in which he descends from the mountain where Peretz is waiting and with great anguish says “Our small sister (the Torah) has been wounded” and proceeds quickly to go down from the mountain. . (It is Feb. 16, 1999, Shvat 30, 5759, the Lion’s Den 21.

GNOMEN 460 - The True Kabbalah means first of all the reception of the Written Torah and the Oral Torah by Moses, our teacher. All the words received by the Prophets of Israel are true Kabbalah. The mishna, talmud and midrashim are the continuation of the oral tradition or oral Kabbalah received at Sinai. In this resides the Kabbalah of the Sages of Israel, of blessed memory, who received holy power (kedusha) and wisdom (hochma). That holy power cannot be received by what is written in books only. From what is written, one gains knowledge and by reflection on that knowledge one comes to understanding. Also that knowledge, however, is called ‘received wisdom’ because the person receives it from who has received it, even if written, and it is not reached by one’s own understanding.

GNOMEN 461 - The holy power of the hhochmah of the Sages, of blessed memory, can be received exclusively from another Sage and, obviously, only after many years of study, sanctifying one’s life in the commandments of the Torah and in all the qualities and virtues and derech eretz loved by God Almighty. Within the context of received knowledge, understanding and the received holy power of wisdom, there exist levels of ‘autonomous reasoning and judgement, study and ulterior conclusions, prohibiting and permitting. This autonomy is needed for the continuation of the oral law of the applied halacha throughout the ages.

GNOMEN 462 - The Sages of Israel mentioned in the mishna and talmud (perhaps 3000) all had a level of sanctity (kedusha) and they were true hhachamim in the holy power of the hochmah. This, however, is very general while the level of their wisdom is not equal, each Sage on his level and in perspective of the Torah or the ‘derech’ (way) or the ‘panim’ (face, aspect) which he has received from his teacher and which he developed in the course of his studies, as received in Tradition ‘there are 70 faces to the Torah’. There are 70 different ways to explain the Torah while remaining within the framework of the true Kabbalah.

GNOMEN 463 - One must not be led into error for reason of these 70 faces, believing that in this the doors to every kind of interpretation are open. Let us add for the sake comprehension that if there are 70 faces of true interpretation, there 7 times 70 possible faces of false interpretation deviating from the true Kabbalah of the Torah. Because of the great confusion of the past centuries created by the false-Kabbalah, this text has been intended also as a guide in distinguishing true Kabbalah from false-Kabbalah, in merit of the Final Goel, Haim.

GNOMEN 464 - Are then all the words of the mishnaic and talmudic Tradition ‘infallible truths’. Such a question makes little sense. The Tradition is a vast ocean of a plethora of subjects that cannot be measured by one parameter. It depends on what is being spoken about and in which context and for what purpose and by whom and even for which epoch of history it was said and intended. Not all wisdom bears out in the reality of world history even if it may be a virtual truth for a given context that never came to touch the reality of the world. If there be 70 virtual opinions about the application of a specific halacha, only one halacha can be made applicable whether it is based on one of those 70 opinions or a synthesis of several of them.

GNOMEN 465 - There are also many opinions in the Talmud that do not pertain to the halacha but to history, to the science of their time and the medicines known until their time, to the realm of astrological calculations, to magic and to sheddim (relatively very little) and to messianic and redemptional midrashic speculation. As to history there is much important information and many relevant ‘Kabbalot’ especially in explaining prophecies. There is, however, also a great dearth of information for certain epochs, such as those from Hhanukah and until the time of the destruction of the Second Temple, for example. There is also historical or geological information lacking in precision but history is a field that is progressive as the progression of sociology through accumulated data. All such lacking diminishes nothing of the power of wisdom of those Sages or of the general sanctity of the oral law.

GNOMEN 466 - In modern history of the past 2000 years, in the midst of mysticism, Secrets, Spirits, Names, Kabbalah Maassit, Kabbalah Iyunit (meditative), the pshat (simple meaning), remez (allusions) drush (interpretative studies) and sod (secrets) of the Talmud and afterwards the Mystical Kabbalah and higher World Kabbalah and philosophical-metaphysical Kabbalah etc. etc. the term Kabbalah has become one of confusion instead of clarification and there exists great chaos in this matter.

GNOMEN 467 - The descent of the Final Goel, Haim, from the mountain and the urgency of his message ‘our little has been wounded’ represents the return of the Torah-Sign of Moses’ descent from the mountain and the Breaking of the first Tablets, as explained. Peretz (the Donkey) in this Sign is in the Sign of Yehoshua Bin Nun for the sake of the power of the mishna of Yehoshua bin Nun in formulating these texts which must accompany the New Sign of Destroying the false Tablets of the false-Emanation Kabbalah to help clarify and distinguish between false-Kabbalah and the true Kabbalah of the Torah and Tradition.

GNOMEN 468 - The Beit of Bereisheet represents the perfect equilibrium between the heavens and the earth, both in terms of their separation and in terms of their unification, as explained above. We have also received it that the Beit of Bereisheet is the Beit of Redemption. One basic meaning of this is that whatever relates to the Redemption requires ‘two’ and not ‘one’ as might be represented by a hypothetical ‘alif’ at the beginning of the Torah which have meant ‘One’ to say ‘this is the Book of God’s Creation or the Book of Creation of the One Living God.

GNOMEN 469 - The Holy Torah, however, does not come only for teaching us of God’s creation but with two great purposes which together represent the completion of the creation, namely 1) the act of God’s creating the heavens and the earth and 2) the miracles of God’s Redemption. There is a correspondance in this to creation of the heavens and the earth in the name of ELOHIM whereas with the creation of Adam, God’s name of Mercy (the Tettragrammaton) is joined with it. If only in the name ELOHIM mankind would be destroyed as soon as it sinned whereas the other creation had no free choice with which to sin. The name of Mercy thus completes the name ELOHIM so that the world can be blessed in the creation.

GNOMEN 470 - The name of God Almighty as the Redeemer is EHEYE ASHER EHEYE (lit. I Shall Be-That Which-I Shall Be) Also this name is completed by the Name of Mercy ( in all the commandments of God to Moses, this name is not used but ‘And God (the Tettragrammaton) said to Moses). The reason for this is similar to why the name ELOHIM is completed by the Name of Mercy. The name E.A.E. represents the redemption as it is given by God in its total perfection. Mankind, however, is not able to stand in that perfection as it is given by God and notwithstanding the visible miracles of God witnessed, it comes to doubts and it sins. Also here, then, without the Name of Mercy, the name E.A.E. could not be completed for Israel and eventually for the world.

GNOMEN 471 - The Beit of Bereisheet is thus two, Creation and Redemption, and both creation and redemption have their Beit, in the completion of their purpose for human beings, in the Name of Mercy. The completeness of the two aspects of Redemption is fulfilled by way of God’s choice of the Goel, the redeemer. Moshe Rabbeinu was the chosen Goel of the first redemption. The Hidden Tzadik, Haim, Head of the 36 Hidden Tzadikim, son of Moshe, from Saana, Yemen, Head of the 36 Hidden Tzadikim in his generation, is the chosen Final Goel of the Final Redemption.

GNOMEN 472 - Why should the Beit refer to the first redemption and to the third and final redemption and not to the second redemption of Purim? This is because Purim is called the Hidden Redemption of the Hidden Name ‘ASHER’, the name that carried Israel in myriad hidden salvations from the division of Israel and Judah to the Babylonian exile and throughout the epochs of the Second Temple and in the long 2000 year exile until the time of the Third and Final Redemption. The redemption of Purim is from the Hidden Name ‘ASHER’ a name in which we do not see a Name of God, exactly as in the Megilat Esther in which the name of God does not appear.

GNOMEN 473 - So too is this fact alluded to in the verse ‘I am the first and I am the last and except for Me there is no other God’ - I am the first - in the first redemption of the first EHEYE; and I am the last - in the third and final redemption of the final name EHEYE; and except for Me there is no other God - in the redemption of Purim as written in the Megilat Esther where My name does not appear openly but only in hidden manners. Therefore the Beit of Bereisheet of redemption refers to the first and to the final redemption of EHEYE ASHER EHEYE.

GNOMEN 474 - For this reason, at the time of the Final Redemption, with God’s choice of the Final Goel, the Beit of Bereisheet enters into the Sign of its historical completion. This completion pertains to both aspects, of creation and of redemption. Of redemption there is no problem in understanding; the final redemption completes the cycles of all the redemptional cycles of Israel’s past history. But how can we speak of an ‘historical completion’ of creation when the creation of the world need certainly not be repeated? And the expression that God renews the act of creation every day cannot refer to the Beit nor can it refer to the final redemption because that renewal is every day, not at a giventime in history.

GNOMEN 475 - The Beit of Creation, however, refers to the Renewal of the Heavens and the Earth prophesied for the Final Redemption in many prophecies. The Beit of Bereisheet, however, includes in itself that particular historic renewal of the heavens and the earth with God’s choice of the Final Goel and the descent of the Completed Redemptional and Messianic Signs of the Third and Final Redemption in the world. The Completed Signs thus represent the Completion of the Beit of Bereisheet, the Completion of the act of creation in its great redemptional renewal and the Completion of all the Redemptional Signs of Israel’s prophesied history.

GNOMEN 476 - The true Tradition of Israel, its True Kabbalah, is thus directly bound to the ‘blessing’ of the Beit of Bereisheet, both in terms of the creation and in terms of the redemption. Had the Torah began with the alif, even though it represent the perfection of the One Living Creator (Ehhad) or the perfection of the true faith (Emunah), that perfection, instead of a blessing, would have resulted, God forbid, in a ‘curse’ (arur) from which there would have been no possibility of mankind’s survival and eventually of its salvation, redemption and blessing. It may also be possible to ask why the Torah did not begin with the ‘gimmel’ (third letter of the Heb. alphabet) in virtue of the 3 Patriarchs, Abraham, Isaac and Jacob and in correspondance with the Triple-Name EHEYE ASHER EHEYE?

GNOMEN 477 - The main reason is, as explained, that the hidden aspects of the name ASHER had to remain hidden, such as the Signs explained in Esther 1 and Esther 2, the Hidden Signs of Isaac, our father, hidden in the name ASHER, the Middle Hidden Ascent of Moses, hidden in the Torah, the Signs of the Prophet Elijah, of blessed mentioning, the Hidden Signs of the Hidden Tzadikim, the Hidden History of the Teacher of Justice and the Initial Redemptional and Messianic Signs of the School of the Essenes, the Signs of the Mission of Yeshua in the failed mission prophesied in Malachi, the Signs of the Mission of the Sacrificed Ram etc. All these had to remain hidden (as well as confused and conflictual) throughout history until their revelation in the Third and Final Redemption.

GNOMEN 478 - In truth, therefore, the Beit of Bereisheet contains the ‘gimmel’ but it is hidden in it, as the name ASHER etc. Had it been revealed as a ‘gimmel’ for ‘gimilut hhasadim’ (acts of charity and goodness) in virtue of the Patriarchs etc., it too, God save us, would have become a ‘curse’ for reason of the ‘gaavah’ (arrogance) that would have derived from it, God forbid. Therefore it had to remain hidden, in the midst, as it were, of the Beit itself which furnishes the blessing in the end from every side with the coming of the Final Goel and the Third and Final Redemption.

GNOMEN 479 - See how all mankind in general manages and has always managed to fall into all the snare-paths of arrogance of every kind, from the most blatant arrogance to the most subtle forms of arrogance, for reason of the whatever revealed knowledge it comes to possess. Had those Hidden aspects of the True Tzadikim and their Hidden Tradition and the ‘Secrets’ contained in the name ASHER been revealed for the world, that terrible snare of arrogance would have increased, God save us, a thousand-fold and the entire world, God forbid, would have been judged with total destruction.

GNOMEN 480 - The Kabbalah of the Beit of Bereisheet prohibits absolutely all doctrines that pretend to speak about what is before creation. In the beginning God created the heavens and the earth.

GNOMEN 481 - The Beit of Bereisheet prohibits any speaking or thinking or imagining ‘levels’ (madreigot), ‘categories’ (behhinot) ‘aspects’ (partzufim) or ‘spherot’ on a level above creation on a proposed level of Emanation.

GNOMEN 482 - That which is ABOVE creation is God and if one divides what is above creation into any form of metaphysical, cosmological or emanatistic constructions, a plurality has been created in God which is prohibited by the law of ‘ribui reshuyot’ a multiplicity of reigns. All such constructions are destroyed in the end by the Beit of Bereisheet.

GNOMEN 483 - Moses, our teacher, warned us that the Torah is not in the heavens that you must ascend to bring it down etc. Moses brought the Torah down from above and revealed it for Israel. Once in the world there is no need to ascend to bring it down. Above there are 7 heavens. Moses, our teacher, in his ascent, stood on the level that he had to in order to receive from God the laws that he had to receive. To the created heavens above where he sometimes also spoke to angels, as known in Tradition, not to Higher Emanated Spiritual Worlds before creation. In the idolatrous mentality of the mixed-multitude, however, Moses himself was an Emanated-Small-God who was a receptacle of the Divine Emanations. Therefore Moses broke the first Tablets.

GNOMEN 484 - If one exits from ‘creation’ he exits from the true equilibrium that exists between the heavens and the earth established forever by the Beit of Bereisheet. Therefore the Beit of Bereisheet in the end destroys all doctrines that exit from that equilibrium, at the time of the renewal of the heavens and the earth of the Final Redemption, in merit of the Final Goel. The Beit of Bereisheet in the hands of the Final Goel and Anointed Judge of the Kingdom of Heaven, Haim ben Moshe from Saana, Yemen, will destroy and smash to pieces the false-Tablets of Divine Emanations of the Book of the Zohar and all the 4 long generations of false-Kabbalah derived from it.

GNOMEN 485 - There are ten categories of angels, as listed by the Rambam, peace be with him in the Mishnah Torah. The Hidden Tzadikim in their ascent are in contact with angels. The angels themselves, however, are creations of God. They are not emanation. Also the higher spiritual worlds to which ascend the Hidden Tzadikim are created worlds, not ‘emanated’ worlds. The true Hidden Tzadikim, even though they possess the ‘secret’ of the holy ascent and are therefore able to leave their physical bodies, always maintain the perfect equilibrium of the Beit of Bereisheet between the heavens and the earth.

GNOMEN 486 - Therefore they do not remain above but descend always back into the world and in the world they suffer. Great is the responsibility of the ‘secrets’ that they possess and that responsibility requires that the true equilibrium between the heavens and the earth of the Beit of Bereisheet be maintained.

GNOMEN 487 - Even more, it is properly the Hidden Tzadikim who maintain the Beit of Bereisheet because there is not merit enough in the world to maintain it. The Hidden Tzadikim maintain it in their holy service to God Almighty and by way of their suffering in the world.

GNOMEN 488 - All this that I explain about the true Hidden Tzadikim, I have received directly from the Tzadik Haim when he was in the world. It is true ancient Kabbalah from the Hidden Tradition of the Prophet Elijah, of blessed mentioning. When the Tzadik Haim was chosen by God as the Final Goel, the redemptional circumstances created the unique historical possibility and necessity of revealing authoritatively for the first time more about the truth of the Hidden Tzadikim. A Tzadik himself could not do it. The Donkey of the Goel has been obligated with this extraordinary privilege to explain what he can.

GNOMEN 489 - This is also a necessity for the sake of understanding that all those who have been called Tzadikim in the past 400 years because their Ascents into the Higher Worlds of the Book of the Zohar are not true Tzadikim and their ascents were not true ascents etc. Their so-called kabbalah does not maintain the true equilibrium of the Beit of Bereisheet.

GNOMEN 490 - The Beit of Bereisheet destroys the falsified union said by the false-Kabbalists ‘leshem yihhud kudshe brich hu u-shechintei’ (for the sake of the union of the Holy One and His Divine Presence) which derives from the ‘illicit union’ of Zeir Anpin and Nukvei in the World of Emanation of the Book of the Zohar.

GNOMEN 491 - The Beit of Bereisheet requires absolutesilence among the few selected Hidden Tzadikim who enter the wisdom of the heavens from revealing what they see and the ‘secrets’ know. This is in the true tradition of the Beit as explained. The wisdom of the heavens is not as the wisdom of the earth etc. Why have the false-Kabbalists written all their millions of false secrets? Because their ‘secretes’ have no true weight and carry no true responsibility!

GNOMEN 492 - The true Kabbalah of the Beit of Bereisheet does not permit that the names of God refer to anything but the First Cause. This is the true faith which is to be taken on faith (because it is not given to true human comprehension) but this is the accepted faith of which we speak in terms of the ‘simple faith in the heart’ because it is this faith which ‘simplifies’ all the rest. The millions of ‘complications in the faith’ created by the false-Kabbalah will all be destroyed in the end by the Beit of bereisheet.

GNOMEN 493 - The Beit of Bereisheet brings the Jewish people back to ‘tamim tiheye im ha-shem elohecha’. One must perfect himself in that simplicity in the faith maintained by the Beit of Bereisheet. The Beit of Bereisheet totally destroys in the end the falsification of the term ‘nistarot’ - ‘hidden things’ that the false-Kabbalists erringly call their ‘secrets of emanation’ etc. etc. because theirs is not ‘nistarot’ but falsified wisdom in the false lights of emanation. The Beit of Bereisheet destroys all those falsified ‘nistarot’ and maintains the true equilibrium of what is written in the Torah ‘ha-nistarot le-ha-shem eloheinu ve-ha-niglot lano u-le-baneinu’ (the hidden things are to the Lord, our God and the revealed things are for us and for our children forever).

GNOMEN 494 - Do not fear. The Final Goel, Haim, has already been chosen by God Almighty and the renewed Tradition of the Beit of Bereisheet is descending into the world during this Final Fourth Generation. Do not fear. The desire of God is successful in his hands. It is an integral part of the first phase of the redemption of the Jewish people that the Final Goel redeem Israel from the bondage of 400 years of mental-slavery to idolatrous emanation theology. Israel will be purified of all these ‘foreign gods’ so that it may proceed to Beth El. Amen.

GNOMEN 495 - When the Beit of Bereisheet smashes to pieces the false-Tablets of the 10 Emanated Spherot - Crown (Keter - the Will) of Atzilut, the Wisdom (Hochhmah) of Atzilut, the Understanding (Bina) of Atzilut, the Benevolence (Hhessed) of Atzilut, the Force (Gevurah) of Atzilut, the Splender (Tifferet) of Atzilut, the Eternity (Netzahh - Victory of Atzilut, the Magnificence (Hod - Glory) of Atzilut, the Foundation (Yesod) of Atzilut, and the Kingdom (Malchut) of Atzilut, the same Beit of Bereisheet binds the Breaking of the first-Tablets by Moses to the Breaking of the false-Tablets of these Ten Emanated Spherot in merit of the Final Goel, Haim.

GNOMEN 496 - These are the two great Breaking of the Tablets of history. Together they destroy all idolatry for the rest of history because both Breakings are in the Sign of the Beit of Bereisheet. One is at the beginning of history and the second is at the ‘end-time’ of history, this Final Fourth Generation before the redemptional periods of peace in the world. And so have we completed here this Sign of the Beit of Bereisheet of the True Tradition.

GNOMEN 497 - All that which pertains to the New, True Kabbalah of the Final Redemption (often referred to as the New True, Kabbalah of Big Fish Leviathan) is integrally part of the true Tradition of the Beit of Bereisheet. The New True Kabbalah reveals the New Tradition of the Final Redemption. In this sense it reveals ‘secrets’ (for example, the historical ‘secrets’ of the School of the Essenes in its relation to the Initial Signs) or ‘hidden things’ (such as the 13 New Mazalot of Big Fish, Leviathan), things, that is, that were previously ‘unknown’ and ‘un-revealed’ in the world. These ‘hidden things’, however, are not called ‘nistarot’ nor are they called sodot (secrets).

GNOMEN 498 - ‘Nistarot’ does not represent a category destined to be revealed to mankind but only to selected Hidden Tzadikim. ‘Sodot’ are ‘secrets’ and their level is hidden from the eyes of the world. ‘’The secret (sod) of God He reveals to those who fear Him’. Those who fear Him are also those who do not reveal those ‘secrets’ not in writing and not orally. In general the new categories of things revealed in the Final Redemption, hitherto unknown, pertain to the Treasures of the New Kingdom of Heaven of the Final Redemption. It was previously determined by God Almighty that these New Things would be revealed only at the coming of the chosen Final Goel.

GNOMEN 499 - This is also one of the reasons why the Final Goel, although he was the Hidden Goel previous to his Final Sacrifice, is not denominated Final Goel until he has finished his holy work in this world and has come on to the New Kingdom of Heaven where he is given the title of Anointed Judge of the Kingdom of Heaven, as we have received the explanation of the verse ‘Suddenly will he come unto his chamber (hechalo) the honoured master that you are seeking’. In truth the mission of the Final Goel had to be from the Kingdom of Heaven. The ‘Treasures’ of the Kingdom of Heaven all bound to the final revelation of the Final Redemption descend from the Kingdom of Heaven according to the directives of the Anointed Judge OF the Kingdom of Heaven. It is only from that exalted position that they can be revealed in the world.

GNOMEN 500 - All these terms and the concepts that they teach are part of the New Pure Tongue prophesied for the Final Redemption. Both the terms and the concepts are new and totally unknown in Tradition itself until the Tradition comes unto the time of the Final Redemption and receives them. It is enough to realise that in Tradition even the very basic knowledge of the immense difference in level and in position between the terms Goel and Mashiah is totally unknown. As the Rambam, peace be with him, explained: Even the Prophets of Israel themselves did not have this Kabbalah nor did the Sages of Israel receive it because it is not revealed until the time of the Final Redemption.