Gnomen 51 DIARY of the Donkey who eats Bread: Jan. 6, 1999, Tevet 18, 5759, Heavenly Perfume 8. Anna G. dreamed that she inherited a house at Genoa. Of her inheritance Anna made a gift to Peretz of a house in Savona. - -

Gnomen 52 - With the death and resurrection of White Horse and the new blessings that uplift the Double-Tail of the Donkey, there has been a marvellous New Marriage between the K.o.H. and the earth, a Marriage that corresponds to the Sign of the Great New Reconcilation of the New Humble Brain and the Heart.

Gnomen 53 - Jacob, our father, is the Cord of his inheritance. Jacob, our father, is the Seal of the Holy Inheritance given by EL SHADDAI. Those are the blessings of Abraham, Isaac and Jacob, to them for the sake of their descendants forever.

Gnomen 54 - And yet Jacob, our father, Seal and Binding Cord to the Blessings of the true Tradition of Israel, did not receive the blessing of Isaac without having to undergo the harsh accusations of Esau (Gen. 27, 36) ‘And he said, “Is it not thus that he called his name Jacob (ya’acov) and he has fooled me (ye’akveini) twice; he took the right of the first-born and behold, now, he has taken my blessing” and he said “have you then not reserved for me any blessing!”

Gnomen 55 - In memory of my beloved mother Ann (Becker) Green. - The same root of the name Jacob comes also in the form of ‘eikev’ (heel) at his birth (Gen 25, 26) And afterwards came out his brother, and his hand held on to the heel of Esau, and he called his name Jacob, and Isaac was 60 years old in their birth.

Gnomen 56 - There is a time for the reception of the blessing in which the voice of Jacob is not sufficient of itself to merit to the blessing; Esau’s garments of the natural field-life are needed. This was in the time of the rebirth of the State of Israel. The voice of Jacob was heard only in the garments of non-religious or less than traditional Jews. Only the perfumed scent of Israel’s fields, the revitalisation of its nature and the love of Israel’s land in its promised return to the heredity of the Patriarchs.

Gnomen 57 - What is to Israel is to Israel but what becomes of the lost sheep of the house of Israel? How is the claim of Esau justified historically. What might the Christian nations of Esau mean if they claim that Jacob, the Jewish people, fooled them twice, it stole their right of the first-born and it stole their blessing? Only when the Final New Message has been revealed can the matter be approached. What has Christianity had that it might lose it in the end?

Gnomen 58 - There is a prophecy in which the tribes of Israel are called Bechur - the first-born of Jacob from Rahhel. The Initial Universal Joseph Signs were at the basis of the Mission of Yeshua. Indeed, they went out to the nations of Christianity because the place of the nations is within the framewoirk of the Universal Salvation, not in the ‘Jewish’ salvation. This is because they are not commanded directly in the laws of the Torah as are the children of Israel. Thus the mission of Yeshua was bound up to the salvation of the lost sheep of the children of Israel who are bound to the right of the first-born.

Gnomen 59 - Indeed, Christianity itself would not have thrived on the Esau merit by itself. If the lost sheep of the house of Israel had not been in the Christian folds, with the ‘hidden signs of the first-born right of Joseph’ within them, Christianity would have not come to exist. Christianity thus has had the birth-right of the first-born, in virtue of the Messianic Signs of Joseph for the salvation of the lost sheep. These Signs, however, and the Salvation that they bring, are completed only in the Final New Pact, a Salvation for the lost sheep but that extends to all the Descendants of Malchitzedek. The birth-right of Joseph returns home.

Gnomen 60 - Esau’s highly anguished crying and his desperate request to cling to some as yet ungiven blessing of Isaac, refers to the anguished and desperate Christianity when the Final Signs arrive and the death of the historical and theological Christianity is decreed. The prophetic answer of Isaac, our father, covers, of course, the full gamut of Christian history; the ‘fats of the land’ are the fat-stuff of Roman Catholicism. Esau’s great extension is due to the breaking of God’s yoke on the part of the descendants of Jacob. For the rest, Esau lives by the sword, the sword of terrestrial power, of money and prestige. In that terrible moment of realisation, Isaac himself must admit that he already blessed Jacob and Jacob is blessed and all those who curse him will be be cursed.

Gnomen 61 - The fact is that Esau’s conception of his father’s blessing was not the same as it was for Jacob. Esau reasoned that his father’s blessing meant everything good in life, health, riches, the love of many women, power and honor. Jacob searched for the light of God’s truth and he stayed in the tent to meditate on God’s laws. History is testimony. You don’t need a Donkey to convince you. And on the theological level we see clearly that Esau’s concept of the blessing was as crude as all pagan deification. In truth, except for something of the fats of the land (much loved, nevertheless, by Esau), there is no blessing at all in Christianity which, as a whole, is condemned because it gave the honour due to God to another.

Gnomen 62 - Time moves on. The Final New Pact will become known and millions of people who were previously Christians will become part of the Altar of Malchitzedek. Jesus will become humanised and Jewish and the truth of that messianic mission is of the portion of the Final New Pact. All Christian Bread, rendered so idolatrous by its Trinity, will be seen in its gruesome true form by the descendants of Malchitzedek. In the end every form of traditional Christianity will die out; it is a question of how long the agony will last. In essence, from the moment the Final Signs were received on earth, all Christianity loses its raison d’etre and enters into its death. The true birth-right of Yeshua returns to Jacob and the true blessing of Isaac, our father, descends on those who receive the Completed Signs of the Third and FR and who live under the guidance of the Teacher of Life, Haim.

Gnomen 63 - (Jan. 13, 1999) DIARY: Adam sent me (Jan. 8, 1999) a document from the Judaic Studies Program University of Central Florida concerning the Essenes and the Cumran Community. Very interesting study concerning the Tzadokites of those times who were, in some way, involved with the School or the Community; the differance between those Tzadokites and the between those Sadducees who remained in Jerusalem, those that we hear of, etc. There is some level of truth in this thesis of Professor Shiffman (on whose research the document is mainly based) although, in essence, it changes nothing, and certainly it is virtually irrelevant regarding the foundation of the School atthe hands of the Teacher of Justice as we have received it etc.

Gnomen 64 - From the beginning of this third Esther, I began telling something of my own story. Why? Do I want to be known? I can’t really answer that. Must I become known? Obviously, it’s a goal of the Donkey to stand on his Tail and to bray. Nevertheless, the becoming famous of the Donkey is not outside in the plaza nor anywhere else outside in public to announce the Final Redemption. There is absolutely no permission for me to do such, as shown recently in a dream to Noda in which I went dressed in a blue sweat-suit to a park and as I began to announce the Redemption, lightning came down from heaven and fulminated me. Noda, however, prayed to EL SHADDAI and I was resuscitated. The Tail of the Donkey, however, Anna G., Davide L., Adam K., Paolo F., Daniele M., Giuseppe M. and Noda, have permission to diffuse the Messages through the channels given us in the context of the School of Shoshana in Italy and the Beit Sefer Esther in Israel and eventually the School of the Yellow Rose in the U.S., also by way of Internet.

Gnomen 65 - The problem, of course, as usual, is not with the Donkey. When the Third Redemption Donkey gets into the scene, his past is only in the Books, even though it’s all to discover. Peretz, however, has some real problems with autobiographical sketches of all his former life, before the age of 23-24 when he met and became talmid of the Tzadik Haim. I am not sure if the book seen by me this morning refers to my autobiography or to something more directly related to the Tzemech prophecies or to both or to something else, but for the moment I have no other clues to work on. Therefore I’m speaking my heart out to see what happens.

Gnomen 66 - Before knowing the Tzadik Haim, what was I? A Habadi, with a Habadi beard and Habadi beliefs. Who knows what an ungracious mess and an undisciplined soul the Tzadik Haim looked at the first time he found me in the Synagogue (mostly Habadi) of Via Cellini in Milan. Later on, however, the holy Tzadik Haim told me that he had seen me and followed me from my birth and that he knew everything about me.

Gnomen 67 - The Tzadik also revealed to me that he had been ‘forced’ to bring me to Milan ‘before the designated time’. He had seen my state, the desperate state of my soul because of the depths of impurity that I had reached, deep into the Habad and Mysticism roots. If more time had been allowed, explained the teacher Haim, head of the 36 Hidden Tzadikim, it would have become too late and impossible to redeem me from there. The Tzadik had looked deeply into the matter and he had seen that there was no choice.

Gnomen 68 - Habad was the very particular chapter that I had to know thoroughly and to be a full-fledged part of from which I was redeemed by the Hidden Tzadik, Haim. Also before Habad, however, I had been severely caught in the traps of impure spirits, impure sexual spirits and impure depressive spirits. There was a dream that shows me in the clutches of the ‘other side’ when I was younger. My brain would have been destroyed a million times had not the God of Israel bestowed on me the great desire to study languages and to read and to gain knowledge. I would otherwise never have come through it. And if not for the hidden prayers of the holy Tzadik who kept an eye on the one who was destined to become his talmid.

Gnomen 69 - Not only study but also the guitar helped me assuage the inner conflicts that tormented me from 12 to 22. Except for a few isolated times, I never really fell into serious states of depression but a terrible amount of sexual frustration anguished my soul into desperate prayers. I received in a dream at Houston Texas permission to compose a text, on my own name and not in the context of SMH, on the depths of impurity into which I had fallen in previous years. That text, if it becomes reality, is not to be associated with the Tzadik Haim.

Gnomen 70 - Why then speak of myself before 23? I was really nothing to define; never quiet, never able to relax, tormented by thoughts, desirous of gaining knowledge but relatively unsuccessful for many reasons. In all this, however, I constantly searched for ways to know the closeness of God Almighty. I was not a follower, not one to be part of groups or clubs. I was an individualist looking for my way. I loved words. Words were poetry to my ears. I would repeat words that I liked many times to hear their sound. This gave me the desire to study other languages. All languages had their beautiful words and their musicality and their poetic sense. My spirit was quite poetic; I should perhaps have written poetry.

Gnomen 71 - I have always had faith in God Almighty and I have never known doubts.

Gnomen 72 - I was a wonderer, always searching, influenced certainly by oriental meditation, to get out of my body and to reach a higher state of being. From the age of 13 it began just after the death of my grandfather Max Green. At 11 I had Mommy buy me a black leather jacket and with my guitar in hand I imitated Elvis Presley. At 12 I wanted to be a famous baseball catcher but as a hobby I also collected precious mineral stones that a friend of the family used to bring me. At school I would cut up as much as possible, loving attention and trying to make people laugh. I was even worse at Hebrew School but my Bar Mitzvah was getting closer and I had to learn my Haftorah. But then Grandpa Green died, just a month before my Bar Mitzvah.

Gnomen 73 - That was an event in my life that shook me up and woke me up and set me on a different course. Grandpa had died but I knew he was there. His body had died but he had not died, I felt it. When I saw him in the coffin at the funeral, I spoke to him mentally and I felt his presence. The understanding that life itself would have no purpose if it ended with death was innate in me but when Grandpa died this concept became alive in me. I was somewhat stunned but wondrous that he had died just before the Bar Mitzvah that he so desired to see. I reasoned that he had been given to see my Bar Mitzvah from the world of truth.

Gnomen 74 - My Bar Mitzvah passed with coloured light bulbs set up in our backyard by Uncle Dave (Becker). Lots of people came and ate turkey and other dishes and cakes and they drank shnops and wine. Also a microphone was set up so I could read my speech. In Shule everything had gone well Shabbat, the day before, both the Haftorah reading (va-yiftah ha-giladi) and the Bar Mitzvah speech. Some nice money Bar Mitzvah gifts were received and everything was fine. But I kept looking at Grandma. She was seated at a table in dark garb. She was no longer the Grandma that I knew. Her body was here but her mind and spirit was with Grandpa in the upper world. I saw it in her face and in the expression of her eyes. Hers is the only facial image that I remember from among those at the Bar Mitzvah; not even the face of Mom or Dad in that event, no one, only Grandma’s.

Gnomen 75 - I had, of course, felt the presence of Grandpa. He was there, looking on from above but close and he was smiling because his grandson had been bar-mitzvahed. I felt his presence close to me and now, even more than in the month from the funerto the Bar Mitzvah, I felt myself inwardly changed. I wondered if also the others of the family felt how alive Grandpa had become and I searched out their faces and asked of their feelings and questioned them on death. I had soon to come to the realisation that the entire manner in which I was perceiving Grandpa’s death was very far removed from the thoughts of the others. I therefore told nothing of the message I received from Grandpa about a month after the Bar Mitzvah.

Gnomen 76 - I sat on my bed in sort of Yoga medition position, trying, as usual, to find the place in my mind that was the door to leaving the body. I could, however, never quite leave the body because everytime I found the door, other ‘worldly’ desires would always come just at that moment and I would be thrown down into lower than the belt disturbances. In that sitting, however, it was not so because I was concentrated on Grandpa and I was extremely serious. With my eyes closed, I felt him come and in my mind I heard him speak. “Look now at what I am showing you”. I envisioned a sort of garden with coloured flowers. Grandpa said, “You are looking at a place in another country; it is there that you will have to go. Remember what I tell you, you will have to use your brain very much and you will need your whole brain to accomplish that which you have to accomplish. It is not now and it will not be here but in another land”.

Gnomen 77 - At 13, I also had my first romance, an interesting girl who would beep me by telephone in morse code that she loved me. The problem was that I would lose my patience in beeping her back. We probably differed somewhat on what romantic meant. Her father, of German-Jewish extraction, was a ham-radio enthusiast and Donna his daughter was on the same track. I liked her because she was different than the other girls, she played baseball and she was on the boy’s patrol and she was great on clarinet. After school, we would go together to a candy store and play flippers together. Those were the good old days when flippers were still flippers.

Gnomen 78 - Someimes I took her to the movies and afterwards I would walk here home; at the end of a narrow alleyway before she would retreat, she woud give me permission to kiss her on the lips and to hold her tight. I had finally conquered the universe and I loved her and until this day, I don’t know what foolishness got into me to make me lose her. There had been a party of school-mates where lights would be turned off once in a while for some extra kissing when spin-the-bottle activities had dulled to boredom. At a certain dark point, I found myself responding to the quite passionate kisses of one of Donna’s ‘best’ friends’ and that devilish tigress really swung me under her spell and made my head swim. A day later, Donna called to tell me it was finished between us; that ‘best’ friend of hers had called her and revealed how I tried to make it with her and how I had forced her into kissing me etc. etc.

Gnomen 79 - Tears, illumination, regret and a broken heart. I had heard that females were cats but I had never been miouwed and scratched by one before. I suddenly realised for the first time that evil existed and that the false cunning of the female species was dangerous and that it was easy enough to fall into the traps. At the same time, my heart was broken inside because, trap or not, I had broken the confidence that had bound Donna and myself, a confidence which once broken, even only one time, could never again return to the state of purity that it had known. Confidence had to be 100 percent, otherwise it was not true confidence. Then too I realised why I had loved Donna. She was not like that. There was nothing false in her. She was not a liar, not a conniver, not seeking to take advantage of someone else for her own gain. Inside, I smashed myself to pieces for my folly.

Gnomen 80 - The pain of that realisation came when I again saw Donna. I searched for her, distraught, hoping and praying that I might correct the error. I remember her face when she came outside from her house to meet me. She had had complete confidence in me. I too loved her but immaturity had not allowed me to appreciate what I had had. Because of a foolish moment, I had ruined everything. Pure confidence was not something you could piece back together once it was broken. Tears, illumination, regret and a broken heart.

Gnomen 81 - I tell this episode because it had a profound influence on me. I pleaded with her to forgive me, acknowledging the inane stupidity of my falling into the trap. She forgave me. I begged her to allow me to kiss her again and she agreed. But I had so deluded her that it would never be the same. Had she been only angry, it would have been easier. Anger, as it comes, may go. But she was deluded. She was no longer able to see me as she had seen me before. She tried to because her feelings for me were very strong but she could not unblock herself from the inner disappointment that she had undergone. We tried yet for some months to be again boy-friend and girl-friend but the binding force of that innocent and pure confidence was missing, never to return. She could not see me as she had seen me before; this was my inner pain, that I had fallen in her eyes.

Gnomen 82 - After a few months we decided to break up; I no longer remember the circumstance but my love for her continued in me with heart felt suffering for at least 2 full years afterwards. I wrote a stage-play for my English class in which the young suffering protagonists acted out the state of anguish that I had known in my frustrated love for Donna. My teacher (this was Junior Highschool), a woman (and a Jewish Hebrew School teacher as well) was so shaken by the passion and deep-felt suffering of a broken heart, that she called me for a personal chat. She explained very gently that according to her, the emotions expressed in said play were anything but those of a normal 14 year old. The depth of the emotivity and the tragic sense of inner suffering, she explained, demonstrated strong psychological disturbances. She suggested that I be sent to a psychologist so that I might work out my problems.

Gnomen 83 - I decided that instead of going to a psychologist, I would meditate on human psychology and try to understand what the mind was all about. At the same time I began to study Latin and the love of language study began to take root. In that period I was also part of the WBGO radio Workshop School-Radio Program, an FM station. I studied diction and voice and was well received by the director, taking part in several programs. I remember organising and directing several folk music programs, played and sung by friends of mine. Most of those years were spent in mental turmoil while at the same time from 13 onwards, I was awakened to the intellect and my desire for knowledge grew with me in time. I might say now that my vision of Grandpa and his message was my Garden. Then I met up with the Serpentess and she coaxed me into eating a bit of fruit, after which my eyes were opened and I saw how shamefully naked I was.

Gnomen 84 - From 14 to 15 (8th and 9th grades) I was in the very modern Clinton Avenue Junior High School and from 15 to 18 (10th, 11th and 12th grades) I was in Weequahic High School, both in Newark, New Jersey. From 18 to 19 I was at the Yeshiva University and from 19 to 23 I was part of the Lubovitcher Movement; from 19 to 21 in Crownheights Brooklyn and from 21 to 23 in Brunoi (Suburbs of Paris) France, at the Lubovitcher Yeshiva there. From 13 to 19 I was, in general, in a state of great conflict between that which I sought to be and that which I was in practice, between a level of purity that I desired to reach and the insistence of impure thoughts and actions that brought me down into very impure realms, between a level of knowledge that I craved to acquire and the immense limitations that I found in myself.

Gnomen 85 - Between my High School Graduation and my entering the Yeshiva University in uptown Manhattan, I went to Israel with a group from the Yehuda Ha-Tza’ir (Yound Judea), one of the non-religious Zionist groups. Iwas in Israel for 6 weeks during which fell my 18th birthday.

Gnomen 86 - In Giuseppe’s dream, permission is given to the Donkey (by way of Giuseppe who in Sweet-Donkey-Sign now since he can speak outside to whomever he wants) to formulate two books to be called, God willing, Book of Wisdom, Ancient and New, of the True Middle Way). Yeshua is not mentioned in the Book because the teachings of Jesus do not correspond to the Middle Way. Compare ‘if someone slaps you on the right cheek’ etc. ‘if your eye betrays you’ etc. ‘tear it out’ etc., ‘whoever wants to follow me, let him take up his cross’ etc. In every way, that Mission itself and all Jesus’ teachings represented the other extreme to the corruption and to the negative aspects of the Jewish leaders of that time; those teachings, therefore, could not be part of the Wisdom of the Middle Way. The Final Revelation itself reveals the true Way of the Middle between two extremes which of themselves, having been on the extreme, cannot be the true Middle Way. This is, however, a new historical equilibrium given only by the CS of the FR in merit of the Final Goel, Haim. It is he who has been chosen by God Almighty to teach to the world the true Middle Way.

Gnomen 87 - I was in Israel for 6 weeks that summer. My feeling for Israel was simple, with temimut. This was the homeland promised by God to the Jewish people. It was the historical miracle of God after the Holocaust. The only other thing I knew was that I loved the Hebrew language and I would read Haim Nahman Bialik’s poetry with great relish and with enthusiasm to look up every word I didn’t know. My pockets were always filled with daily lists of new words, a custom I had taken to from the age of 16, with French, Russian, Greek, Hebrew and even Indonesian.

Gnomen 88 Tribunal of Mordechai ha-Tzadik: Jan. 24, 1999, Shvat 7, 5759, Heavenly Perfume 26: After reading the booklet Kabbalah, Torat Nistar (in Hebrew) written by Gilad Shadmon, I have taken permission from the Final Goel, Haim, to excommunicate this entire group and to include it in the Hherem Mi-Deoraita, although, in essence, the School of Kabbalah at Jerusalem in the name of the late R. Judah Ashlag, author of the Sullam (the Ladder) is already included in the Hherem etc. This terrible booklet, however, demonstrates clearly a ‘level’ of its own, a pharaoh level that must be destroyed and annulled from all Israel and its potential victims saved.

Gnomen 89 - It is in counter-position to the 5th Universal Star of the Sign of the Stars. This is extremely important because until now the sin of the Book of the Zohar in the Hherem goes until the Hated Fourth Generation of Habad. We know, however, from the CS, that the Fourth Generation, the 4th Displaced Star, is always doubled (and then quadrupled); the doubling, for example, is for Jews and for the Nations, or, concerning the corrections of idolatry, the Hated Theology of all Traditional Christianity and the Hated Theology of the Book of the Zohar in Judaism. With the Hated 4th G. of Habad, the cycle of the Sin of the Book o.t. Zoh. was not yet complete. It still needed the Second or Doubled-Sign of the Hated 4th G. It is this Doubled-Sign that corresponds, on the negative side, to the Sign of Binding the Fourth Displaced Star to the First Star from which results the coming of the 5th Universal Star, the Star that Astounds (also the Star of Malchitzedek and called the Star of Christ for the sake of saving the Lost Sheep of the house of Israel) in the Great Sign of the Stars of the Final Redemption.

Gnomen 90 - This can be compared to the 4 Gospels, with its Hated Fourth Generation Gospel of John. That Fourth Hated Level of the theological idolatry of Christianity is Doubled in the theology of Paulus but with changes of a ‘universal’ nature that render it more acceptable to the nations to which Paul was messenger. Paul completed the cycle, in doubling the Hated Fourth G. Theology of John and in bringing that theology out on a universal level. Therefore the Universal Church of Christianity came out of Paul, not John. The 5th Universal Star, so to speak, eats the Bread of the other 4 Stars and bakes the Bread-rolls in its own oven, in such a way that the Bread can be given over to the world, even to the masses of the nations.

Gnomen 91 - The language of the 4th Gospel is thus entrenched in its mystic garb of the ‘logos’, not given to direct comprehension but rather to abstract reflection and mystical enthusiasm. The 4th level solidifies the substance of the False Language in course and brings it down to the earth-level of the spirit, meaning words and expressions formulated to express its meanings. This is the Logos-level of John’s theology, removed from the relative simplicity of the first 3 Gospels. From the beginning of the first Gospel the true theology has fallen, in the mouth of the Baptists’ ‘children from the rocks’ descendants of Abraham etc. but the solidification of the false theology in course is sealed only in the Fourth Gospel.

Gnomen 92 - The doubled Hated 4th G. of Paulus has eaten the logos in his way but he does not bake bread from it directly since it is too high for the masses. He points, instead, to the Son-of-God Language more easily assimilated by people. His speech, too, is direct, not as a prophet or the giver of messages from the oracle, but as Priest and friend of the people etc. John’s Jesus was the theological Son-of-God because he was the Logos. Paul’s Jesus was the theological Son-of-God of all people. In this you can see the Hated 4th G.: 1) doubled, 2) returning to the ‘simplicity’ of the first Gospel and 3) extending to a universal level.

Gnomen 93 - Thus the mystical connotations of John are, in Paul, transformed, for example, into the active experience of receiving the new spirit of the eternal Christ. John remained in the Jewish fold, searching out his Jesus in the Torah and Prophets. Paul thought of getting his bread out to the nations. It was, however, Paul that turned the language of the Torah into the dead-language that had to give way to the newly resurrected language of the Doctrine of Christ.

Gnomen 94 - John had completed the killing of the true theology of the Second Commandment but Paul separated (even with gyration linguistics more complicated in essence than John’s but with resulting conclusions that were simplified) his Christianity from the language, law and tradition of Israel. It was Paul who firmly established the barrier between the Synagogue and the Universal Church of Christ.

Gnomen 95 - In any case, for the sake of understanding the 5th level on the negative, idolatrous side, it represents for one a thick attempt of clearing away all past history so as to pin-point the present new form for the masses. Paul, in order to simplify his theology for the masses, cleared away the Torah and the Law and Tradition and all past history, bringing humanity up to the time of the revelation of the Son of God.

Gnomen 96 - I was thus wondrous to see how the new fifth level of the Hated Sin of the Book of the Zohar had taken its form, to be able to study the astute simplification required for clearing away all the complexities, diatribes, confusion and historic divergences that the false Kabbalah had undergone in its 400 year course until its extremely sophisticated Hated Fourth Generation Habad form. I found that but even more, as Paulus in his time, but much more subtly, even here, the Torah has gone and Law and all Tradition! Just wait, we’re still at the beginning of the discussion.

Gnomen 97 - Thus the Kabbalah of the Book of the Zohar is nowfor all, even young children from 9 years old should begin to get used to studying the Higher Emanated Worlds. The 5th level of the false Kabbalah of the Zohar has opened the doors to the ‘highest secrets of the spiritual worlds’ to all people and even to all peoples, at all levels and in all walks of life. So claims Gilad Shadmon that every person in the world can now become a Kabbalist if he so desires; one must have only the strong desire to receive the light of the higher spiritual worlds while studying the Book of the Zohar in the School of Ashlag’s Sullam. And Shadmon’s sales-pitch has no limits in that ‘the very purpose of all creation is that the souls come to their final correction by way of the light of the Book of the Zohar by which they can come to participate constantly in both this world and in the higher worlds and know only delight and pleasure’.

Gnomen 98 - And yet there have been so many Kabbalists and so many ‘schools’ of different trends of Kabbalah. How can one know where to turn? Simple now! There are only 3 Kabbalists that should interest you: Shimon bar Yohhai who received the Book of the Zohar (hhass ve-shalom), Yitzhak Luria (the work ‘Etz Haim written by his pupil R. Haim Vital with the Ashlag commentary) and Rabbi Judah Ashlag who was sent into the world to finally bring the Book of the Zohar into the language that the souls of this generation are able to receive. So forget about all the other Kabbalists since they didn’t know how to speak to this generation of souls! Simple! Within 3 to 5 years of study, you will be both in this world and the ‘other world’ (‘olam ha-ba!) and all the problems of your existence and even those of your past and future existences will be resolved forever.

Gnomen 99 - More simple than that! Well, he adds in an underhand side-paragraph, it’s true that the other Kabbalists, for the most part, were accused of false theology concerning the B. o.t. Zoh., well, yes, they made an error and therefore they were accused since they believed that the forms of the higher spiritual worlds were actually enclosed in the physical object referred to; thus the spiritual ‘hand’ actually was ‘found’, he thought, in his physical hand, thus creating limited images which in reference to God are prohibited by the second commandment. All this is so but it happened because they did not study the method of Judah Ashlag.

Gnomen 100 It is simple, explains Shadmon. The physical object does not contain the higher spiritual form but is only the last result of the higher spiritual world. The name of the object exists so that the Kabbalists, in their quest to bring the higher spiritual forms that they see, feel and know in the higher worlds, into the level of human language, use the language of ramification (‘sfat ha-’anafim’). This means that they are not really describing what they see but are using the term which binds it to the term of the physical object which is itself the final ramification of the higher spiritual world which is its source. Only this concept must you understand in order to make no mistakes, as the former Kabbalists, but once you have reached the higher spiritual worlds, you will then see the matter on the level of truth and you will no longer to be able to err. May that God save us all from such simplicity! In any case, let me simplify: it is similar to the Protestants when they explain that their concept of the Trinity is the true one, not the concept of the Trinity of the Catholic Church!