conducted by Adam Kamkhaji

Petal 2 - Sefer Ha-Hhok Ha-Hhadash (The Book of the New Law of the Third and Final Redemption) - the Book of Signs

TABLET 21 -TABLE of 6 Signs - 13 announcements

Book of the Signs

The First General Sign and the Six Great Signs of the Final Redemption

The Third and Final Redemption, in merit of the chosen Final Goel, Haim ben Moshe, born in Saana, Yemen, son and heir of the Head of the 36 Hidden Tzadikim, has arrived. The Final Goel was born in June 1914 and he died in Milan in June 1982. Immediately, with the death of the Hidden Tzadik, the verse ‘Behold, immediately he will come onto his Chamber (hechalo) the Honored Master (Adon) whom you are seeking’ was verified.

These Marvelous Dreams are those prophesied in Joel (3) and they represent the Great Means by which the Final Redemption is revealed and by which all people who merit in their faith may eventually participate actively in the reception of the Final Redemption. The Revelation of the Third and Final Redemption is at the same time the revelation of the Final New Pact prophesied in Jeremiah (31) as well as the Prophetic Realisation of all the prophecies concerning the Final Redemption. The Redemptional Dreams contain the Signs of the Third and Final Redemption and the Prophetic Dreams contain the Signs of this Final Fourth Generation. The Redemptional and Messianic Signs revealed in these Dreams give over the New Pure Tongue prophesied for the time of the Final Redemption.

The holy Tzadik, Haim, was the chosen heir to the Blessing of God, destined by God’s Providence to become the Final Goel of the Final Redemption after the completion of his Hidden Work in the world as Head of the 36 Hidden and Suffering Tzadikim. Words will not suffice here but in time all will understand what is meant when I declare before Heaven and before all people that the Tzadik Haim ben Moshe was the very particular heir to the Blessing of Abraham, to the Blessing of the Patriarchs, to the Blessing of Sinai and to the Blessing of the Secret Tradition of the Prophet Elijah, of blessed mentioning.

There was indeed a very important sign at his birth, explained to me many times by the Tzadik Haim himself during my 13 years of study with him: He was born totally circumcised on the dawn of Shavuot and his holy father Moshe called him Haim (Life) in name of the Torah (Life unto those who cling to it). Afterwards, with the revelation of the Completed Signs of the Final Redemption, it was understood that such was the Sign of the Completion of the Pact of the Torah by way of the New Pact of Jeremiah.

Aside from the First General Sign received by me 8 days after the demise of the Tzadik Haim, as well as other dreams during those 10 months of the year of mourning but mostly unregistered, the counting of the Signs, and thus the first year of the Signs, goes from Pesah 5743 April 1983 to Pesah 5744 April 1984. The Signs revealed to the first pupils from Pesah 1983 were ENORMOUS and by the end of that first year, I was able to recognise the 6 Great Completed Signs of the Third and Final Redemption. The contents of the 6 Great Signs were then repeated in the second year to complete them and to help us understand the time-cycles of the Completed Signs.

Eight days after the passing of the holy Tzadik, Haim, Head of the 36 Hidden Tzadikim of this past generation, Peretz saw in a dream: he was standing outside, at night, under a thickly star lit heaven; he stood on a sort of tar platform in the midst of circles visible on the ground. At a distance of about 30 meters (90 ft.), stood the Teacher, Haim, who looked at Peretz to have his attention. Then the Tzadik raised his eyes and looked above towards the stars. Peretz followed the Teacher’s action and looked upwards at the stars. In that moment an extremely powerful voice came out of Peretz’ mouth, declaring in Hebrew “ba ha-zman” - “The time has come”.

In his dream, Gino Tampieri saw the Book of the Stars in the hands of his brother-in-law Giordano Levi. In the Book of the Stars, Gino at first saw the names of a multitude of nations many of which he had never heard of. Then he saw in the Book 4 stars, 3 in a row and 1 displaced from them*. He then saw the Teacher of Life, Haim. The vision of the pages of the Book now became a vision of the stars themselves in heaven. Gino, somewhat impatient asked the Teacher when it (the time?) will come. The Teacher, Haim, answered, “Don’t worry. When we arrive at the fourth star, I will make a sign, and all will proceed with great velocity”. As the Teacher said this, he made a sign from the fourth star to the first star. At this point, in another point of the heavens Gino saw a large, luminous star that amazed him. Again he saw the Teacher of Life, Haim, who explained to him,”This is the Star of Christ and it has come in virtue of humility”. - -

* these are the 4 stars of the ‘handle’ of the Big Dipper

SECOND SIGN:

In his dream, Renato Levi, saw himself in an amazing and incredible ‘Royle’ Palace. There were thousands of precious, other worldly objects and treasures of great worth and marvelously coloured walls and all kinds of indescribable things. Then he saw a marvelous staircase of white marble steps. He stood at the foot of these steps. Above the steps, seated on a royally bedecked chair with magnificent gems was the Teacher, Haim. - -

THIRD SIGN:

In his dream, Sig. Remo Levi saw in his house an enormous Menorah o Hhanukiah that took up the space of the whole living-room. A brilliant light, so brilliant that Sig. Remo was unable to look at it directly, shone from its lit ‘candles’. The light shone well beyond the house onto the world outside. - -

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

FIFTH SIGN :

In his dream, Davide Levi was in Israel. There was great confusion; from every side there were battles, skirmishes, panic, enormous confusion, everyone arguing vehemently one against the other etc. At a certain point, all this stopped and then it changed completely. Then a building was seen, a new and beautiful building from which there emanated peace and harmony. Green fields were seen and many flowers. There was peace and calm everywhere. - -

SIXTH SIGN:

In his dream Giordano Levi found himself in a beautiful and magnificent garden, filled with perfumed flowers of all kinds. Then he saw coming towards him the Teacher Haim together with his wife Mazal. They exchanged greetings of Shalom with great joy. Then Gino Tampieri, Giordano’s brother-in-law, came into the garden. He was amazed to see the Teacher alive. The Tzadik, realizing Gino’s dilemma said, “Yes, Gino, it is true, I was dead but I was resurrected”. Gino became even more amazed and he looked to Giordano for help in understanding. Giordano, content and smiling, said, “Yes, Gino, you are right, no one can do this, only the Teacher”. - -

First General Sign - The Time has Come

This Sign represents the permission (reshut) to open the Third and Final Redemption. This is the all important permission awaited and prayed for in all Jewish tradition. The Sign, however, cannot be understood until the Great Signs that follow define its contents. Nevertheless, Peretz, first pupil of the Hidden Tzadik, Haim, Head of the 36 Hidden Tzadikim, once the sign is received, is totally bound to its contents and is thrown into the research of its meaning.

On a simple level, the Sign is replete with question marks. What does the sign mean? Why was Peretz standing amid circles drawn on the ground? Why was the Teacher standing at a distance? What was indicated by the Teacher’s raising his eyes towards the stars? Whose was the voice that descended into and came out of Peretz’ mouth? What ‘time’ was it that had arrived?

Clearly I was given to announce openly to all, outside before the stars, that ‘The Time has Come’ and it was equally clear that the ‘merit’ of the announcement and the ‘permission’ of the announcement came from the Hidden Tzadik who had 8 days previously died after almost two years of unimaginable suffering in order that a terrible decree of vast global dimension fall not on the world. The reason of the Tzadik’s sacrifice was known to me before this.*

*in general, my great difficulty in understanding this Sign at the beginning, was that everything I knew of the Tzadik Haim in my 13 years as his talmid, of his position and great level etc., were in relationship to the Tzadik’s secret life as Head of the 36 Hidden Tzadikim, not in relationship to the Goel or to questions of the Final Redemption. Of themselves these are two completely separated categories and the transition from one to the other was complicated for me; I hope to explain this matter more fully in the texts of the Book of the Teacher of Life, Haim, Head of the 36 Hidden Tzadikim. -

The Signs proceeded to come in marvelous dream-visions, indicating the new time that had arrived. The time of the Stars of the Final Redemption had arrived. The time of the Anointed Judge of the Kingdom of Heaven had arrived. The time of the New Light of Hhanukat ha-Hhanukot (the House of Prayer for all the Nations) had arrived. The time of the Mission of the Donkey who eats Bread had arrived. The time of the Fourth Generation and the time of the New Construction had arrived. The time of the Resurrection of the Teacher of Life, Haim, had arrived.

With the ‘closing’ Sign of the Resurrection, we had, thank God, nothing less than the Six Great Keys to the Final Redemption, the Six Great Aspects of the Final Redemption, the Revelation of the Six Points over the word ‘va-yishakeihu’, the Six Great Signs of the Final Redemption, the Six Great Prophetic Messages of the Final Redemption, and the Six New Tablets of the Final Redemption.

With this knowledge, also the First General Sign came to its definition. The Final Goel, Haim, had opened for the world the Prophetic Tradition of the Prophet Elijah, of blessed mentioning, by way of the first pupil Peretz. That the Prophetic Tradition of Elijah was the tradition needed for opening the Final Redemption could be deduced from the well-known prophecy of Malachi : ‘Behold, I am sending Elijah the Prophet before the great and terrible day of the Lord. He will reconcile the hearts of fathers to their sons and the hearts of sons with their fathers’ etc.

Once the Six Signs themselves of that Prophetic Tradition had been received, the opening Sign could only be in reference to that prophecy and to that tradition. For if the opening were not of the Prophet Elijah, this would negate that prophecy. The clear and indisputable meaning of that last prophecy is that only the Prophet Elijah, of blessed mentioning, has the ‘authority’ and ‘gives permission’ for opening the ‘time’ of the Final Redemption. Therefore the announcement ‘The Time has Come’ in reference to the Final Redemption cannot arrive for the world unless the Prophet Elijah himself has given this permission.

The Final Goel, Haim, however, is not the Prophet Elijah, and for sure Peretz is not a prophet nor the son of a prophet. The short-cut in resolving this ‘dilemma’ is to note with sharp eyes that the Rambam, peace be upon him, explains that for the opening of the final redemption, a prophet will arise who will straighten out the errors and prepare the hearts of the generation for the redemption. He further adds that others maintain that it is the Prophet Elijah himself who returns. Obviously the Great Eagle demonstrates the possibility of a ‘prophet’ who is not Elijah but who fulfills the ‘Mission’ of the Tradition of the Prophet Elijah of reconciling the hearts etc.

The time of the Final Redemption, of course, cannot be opened until the Final Goel has been chosen by God Almighty. There is no opening to the Final Redemption until the ‘merit’ of the Final Goel has been completed in the world and has been ‘Sealed’ forever, before God, as the selected Final Goel in the history of God’s redemption of Israel and of the world. And this itself is not finalized until the holy Tzadik has completed the Last Historical Sacrifice in which he dies and from which he is resurrected into the New Kingdom of Heaven.

Thus from his new position in the Hidden Kingdom of Heaven, the Teacher, Haim, descended (the dream, on earth and ‘under the stars’ was certainly in this world) to open the Redemption for the world. The Tzadik, in raising his eyes towards the heavens, evokes, in a hidden manner, the ‘permission’ or ‘accord’ of the Prophetic Tradition of Elijah the Prophet to descend into the world. This, however, cannot be realized if there is not someone in the world to receive the responsibility of those prophetic announcements. Therefore Peretz, for the good fortune of having studied with the Teacher Haim for 13 years, is given this great privilege of opening and announcing the Final Redemption.

One may yet ask why the Rambam , peace be with him, calls him a prophet, even if that mission is in the name of the Prophet Elijah. Why must it be a prophet who answers to that mission when it is the Prophetic Tradition of Elijah that is descending? If, for hypothesis, he were a sage but not a prophet, could he not be chosen to fulfill the Prophetic Reconciliation in the name and authorization of the Prophet Elijah, once permission for such had arrived?

The main reason is that the ‘mission of reconciling the hearts of fathers and sons’ must be defined by that same prophecy as ‘the prophetic mission of the Prophet Elijah’ - this means that the ‘mission’ of the ‘reconciliation’ is itself called ‘prophetic’ being part of the Prophetic Tradition of Elijah. Thus whoever would merit to that ‘mission of the reconciliation’ is by definition a ‘prophet’. The Rambam, however, is not trying to the kind of prophecy involved, but only to bind that mission correctly to the requirements of said prophecy. If the manner of that mission is such that the Prophet Elijah does not manifest himself directly but another person, that mission is itself part of the Prophetic Promise to Elijah the Prophet.

By way of the New Language born of the Completed Signs themselves, the definition of Peretz’ position is clarified. He is, as the Signs, a Sign, called Peretz, Man of the Signs. He is not a prophet nor sage of the Talmud. (Nor is he a Messiah of any sort.) Indeed, the privilege of this position was not due to the level of study with the Hidden Tzadik, but to the privilege of being close to the Tzadik in his last suffering.

In essence, Peretz is given to be a Man for every Sign. To say it Donkeywise ‘You need a prophet; Peretz is a prophet. You need an Announcer of the Redemption; Peretz is an Announcer of the Redemption. You need beautiful feet to announce the Good Tidings; Peretz puts lovely nail-polish on his toenails and walks around barefoot. You need someone to break down the barriers of accumulated millennia; Peretz breaks down the time barriers with the Amazing New Message of the finalisation of the Initial Signs of Christ, scandalizing the Jewish world and the Christian world with one breath. You need someone to receive the harsh prophecies of the wrath of God against all forms of idolatry during the Fourth Generation; Peretz gives Prophetic Bread to Daniele Sonai and those prophecies descend. You need a Malchitzedek for the New Universal Priesthood; Peretz takes on the Signs of Malchitzedek and distributes them to Joseph Baby-Prophet Manigrasso and to Anna Gasparotti for the Altar of the Nations. You need a Messiah ben Yosef; Peretz is a Messiah ben Yosef. You need a Corrector of the Christian Tradition; Peretz, for 4 years, performs the Correction Signs of the Four Year Cycle of the tragic Mission of Yeshua. You need a Mashiahh ben David; Peretz becomes the Sign of the Donkey, mashiahh ben david. You need great changes in Judaism in adapting it to the time of the Final Redemption; Peretz is brought with Adam, Paolo, and Deborah to Israel to receive the Signs of the Great Reform of Judaism. You need someone to explain the announcements and prepare the texts of the New Revelation; Peretz writes the texts of Sefer Mishnat Haim (with the help of God Almighty). You need someone to act as a donkey so as to receive the Sign of the Donkey who eats Bread; Peretz brays and walks on all fours and licks the stones of the House of Prayer. But also Baby-Prophet Giuseppe hee-haws a lot and we call him Sweet Donkey. You need a biblical Peretz born of Judah and Tamar; Peretz is turned into the Sign of Peretz son of Judah and Tamar. You want to know what Bilaam’s Donkey was talking about; Peretz dresses in the Sign of the Donkey, turns himself into a She-ass and understands her prophetic plight. You need the New Protection of Leviathan, the Renewed Protection of the Shield of Abraham; Peretz puts on fins and swims with the Great Stellar Fish in the waters of the New Protection. You need someone to establish the New Altars and the New Priesthood in the House of the Final Redemption; Peretz makes the Signs, establishes and defines the Altars, formulates the New Rite and dresses in different coloured Tunics representing the various Priesthoods of the various Altars. You need a representative Ambassador to the Nations and a Priestess for the Altar of the Nations; from above Giorgio and Anna are selected and Peretz delegates their positions. You need someone to bind the Signs with Israel; Davide Levi goes to settle in Bat Yam and Peretz gives him the Signs to bind the Mission. You need someone Jewish with a root of Cohen to complete an enormously complicated Sign called The Binding of the Composite Project; to Peretz arrives Adam Kamkhaji and he becomes the Faithful Friend of the Donkey who eats Bread.

You need someone to second the Mission of Peretz and to bind the redemptional elements to a practical level; along comes White Horse (Paolo Fierro) and Peretz breaks him in. You need someone to marry the Tail of the Donkey so that the prophecies come down to earth; Peretz marries Deborah the Prophetess and the heavens rejoice.

The verse of Judah’s continued relationship with Tamar can be read in two opposite ways and in the meantime a prophetic sign says that the Tail of the Donkey needs two men to be completed and the signs of the prophesied children of the House of Peretz have been born, thank God, and White Horse is suddenly flooded by an onrush of heavenly white love for his White Tail and you need a solution to this; for some it might be difficult, but for Peretz, the Man of the Signs, it was much less complicated. A dream came unto the Prophetess to explain the solution to the Sign; Peretz, in the Sign of the Donkey retains Deborah as the Tail of the Donkey; Peretz, in the Sign of Man of the Signs, gives a divorce to Deborah and relinquishes his right to intercourse with her; then Peretz makes a Matrimonial Sign between Deborah and Paolo, allowing him matrimonial privileges and Deborah becomes the White Mane of White Horse while at the same time she is the Tail of the Donkey who eats Bread. In this way the opposite opinions of the commentators have been satisfied, the sign ‘the Tail of the Donkey needs two men to be completed’ has been satisfied, White Horse’s (but also White Mane’s) love has been satisfied, the heavens rejoice, and we thank EL SHADDAI for the great fortune that He has sent to us, for the merit of His beloved Hidden Tzadik, the Final Goel and Anointed Judge of the Kingdom of Heaven, the Teacher of Life, Haim.

Sunday 7 May 1995

Book of the Signs

THE BOOK OF THE SIGNS

Haim ben Moshe of Saana Yemen

It is generally understood and agreed upon in Tradition, as it was understood by those astrologers within the limited framework of their own epoch, that Abraham, our father, was destined to see the downfall

of the four great historical reigns: Babylonian, Persian, Greek and Roman. The downfall of these four great empires, at the hands of the descendants of Abraham, represents the Extended Redemptional Cycle until reaching the Final and Universal Redemption enjoining a multitude of nations.

The conquering of the Four Reigns is to be understood principally in terms of the Faith of Abraham. TPure Monotheistic Faith, which begins its great historical course in the world with Abraham, our father, is in the end the great conqueror of a multitude of nations to which the fatherhood of Abraham is attributed.

The First Completed Sign of the Final Redemption, the Sign of the Stars of the Final Redemption derives from, teaches and completes for the world the Tradition of Abraham, our father, in merit of the Final Goel, Haim. Thus it opens with the Sign of the Book of the Stars in which is indicated the names of a multitude of nations. After this the Teacher of Life, Haim, guides us in our first understanding of the Stars of the Final Redemption, specifying the Star of the Fourth Generation and indicating the First Star, the Star of Abraham, and announcing the ‘Messianic-Star which Astounds’ (which is the Star of Malchitzedek and for the past 2000 years the Star of Christ), come in virtue of the humility of the Final Goel, Haim.

This First Sign, being as well the Book of the Stars, and including in itself, in essence, the Five Signs that come after it, is thus the Book of the Redemption, or in full, the Book of the Stars and the Signs of the Third and Final Redemption, in merit of the chosen Final Goel, the Teacher of Life, Haim, chosen by God Almighty, to guide the world in its Final Redemption,.

The Six Great Signs together may equally be considered the Book of the Final Redemption, the Book of the Kingdom of Heaven, the Book of the New Light etc. the Six Great Books of the Final Redemption. Since, however, the First Sign contains the Sign of the Book of the Redemptional Stars, it is certain that the Signs that follow are part of the same Book, namely the Book of Abraham, our father.

The Signs are Complete; they are the Completed Prophetic Signs, also called the Prophetic Double-Signs of the Displaced Fourth Generation; the Completed

Prophetic Signs complete all the Redemptional and Messianic Signs of the Torah, of Prophets and of Tradition. They also resolve, correct, explain and re-dimension the Initial Universal Signs of Christianity. All the true prophetic signs of the past meet for the opening of the Final Redemption in the Completed Signs. And from the Completed Signs their prophetic revelations are realized in the world during this Fourth Generation and unto the generations of the redemptional universal peace after the Fourth Generation.

The Fourth Generation is called Displaced because it is separated, distinct and dissimilar to all other generations, both of the past and of the future; this is the generation that will be remembered by all humanity in the future as the Great and Terrible Fourth Generation of the Third and Final Redemption.

The order of the Signs is exact; the Six Great Signs also represent prophetically six periods of time following the order of the Signs. Each Sign represents 1 year, then it represents six years, then 36 years and then all is repeated. This means that the Signs have an historical bearing on 12 times 36 years = 216 years twice or 432 years. This corresponds to the global view of the time span needed to complete all the redemptive purposes for the world. There is a corroborating Sign to this calculation in the ‘Sign of the Permission and Responsibility given to Peretz for the House of Prayer of the Final Redemption’ in which the Final Goel, Haim, explains that “In about 400 years from now, between 400 and 500 years, tefillin will no longer be used in the Traditional Synagogue”. We can conclude from this that it is between 400 and 500 years but closer to 400. Thus the time of 432 years given by the Signs answers to this calculation.

another 6 times 6 years to complete the Double Fourth Generation.

Thus after two years it was possible to calculate the Fourth Generation in terms of 72 years. This was the limit to which our calculation could be made, without any guess work. It was, however, not clear how that last

period of six years (the 12th cycle of 6 years), under the Sign of the Resurrection of the Teacher of Life, Haim, was to be considered part of the Fourth Generation. The end of the Fourth Generation, after the particular period of the great and terrible day of the Lord (of the second half of the Fourth Generation) should represent an abrupt end to the Fourth Generation itself. Since, however, we could not calculate this, it came revealed in two separate dreams to Deborah, that the Fourth Generation was of 65 years, to be divided into 35 years and 30 years respectively. Thus the 12th cycle of 6 years, plus one year of the 11th cycle, are already part of the first new peaceful epoch of the generations of the Final Redemption and they are not considered part of the Fourth Generation.

In the Signs it is called the Double Displaced Fourth Generation, as explained. This is the generation in which the ‘wars’ between the forces of good and the forces of evil come to the fore. In this generation the Lord, our God shows His greatness in the salvation of the Final Redemption, and the Lord, our God shows His terribleness in the Wars of God against all forms of idolatry and all forms of evil in the Last Days of Judgment.

The famous generation of the Last Days is alluded to in the words of Jacob, our father, who tried to reveal to his sons what would happen in ‘ahhrit ha-yamim’ - the ‘last days’, although he was unable to do so, as explained by the Sages, of blessed memory.

From the 1st Sign derives the Prayer-Mat of Islam (in virtue of the merit of Ishmael, son of Abraham and Hagar) and the Altar of the Malchitzedek for the descendants of Malchitzedek which derives from the Star of Malchitzedek).

From the 2nd Sign derives the Altar of the Anointed Priest (in virtue of the Anointed Judge of the Kingdom of Heaven).

From the 3rd Sign derives the Altar of Efraim (in virtue of the New Light of the New Message which allows millions of souls of the Lost Sheep of the House

of Israel, of lost identity within the Christian world, to return within the confines of the true faith, the true law and the true tradition, as their souls yearn for.

From the Fourth Sign derive the Altar of Judah (Sign of the Donkey, mashiahh ben david for all born or properly converted Jews and the Altar of the Great Israel (Sign of the Universal Donkey, mashiahh ben yosef) for all people who are part of the Final Redemption. Don’t get confused. The Donkey himself is not the mashiahh ben david or the mashiahh ben yosef but the Key-holder and Sign-Bearer of the future messianic missions, both for Israel and for the world. The Donkey mission must precede those future missions because he must first establish firmly for all the essential Key of the Final Redemption, namely that all the future messianic missions will be directly under the Anointed Judge of the Kingdom of Heaven.

From the Fifth Sign derives the Altar of the Prophet (in virtue of the Prophetic Tradition of Elijah the Prophet, of blessed mentioning, from which the Prophetic Announcements of the Final Redemption are announced.

From the Sixth Sign of the Resurrection of the Teacher of Life, Haim, derives the Altar of the Shoshana (Altar representing the School of Shoshana in which the Final Redemption is taught.

Thirteenth Announcement

The Book of Signs is not mentioned directly in the prophecy of Joel 2, 28, but the Book of the Completed Signs of the Final Redemption is also alluded to in this prophecy.

Although at the time of writing we are as yet few in number, making the reference to all mankind seem inapplicable, this difficulty is overcome by a clear exposition of said prophecy in light of the Completed Signs.

It is written here: Therefore the day shall come when I shall pour out My spirit on all mankind (every flesh); your sons and your daughters shall prophesy; your old men shall dream dreams and your young men see visions etc.

Just before this the Prophet spoke of the re-establishment in the land of Israel and the felt presence of the Lord. The State of Israel has certainly been re-established in its land and there are also many who feel the presence of the Lord.

Note that the State of Israel is in its fortieth year when the fifth year of the Completed Signs arrives (only the 5th Sign is a Sign in Israel with the corresponding year April 1987 to April 1988). Forty years is yet embryonic to the new spirituality that is coming, and the Fifth Year represents its beginning.

The Completed Signs of the Final Redemption represent and contain the New Spirit referred to in this prophecy and they are received by way of prophetic dreams and prophetic visions.

These dreams and visions are called prophetic because of their contents, not because those who receive them are prophets. Another reason for their being called prophetic is this prophecy in Joel which prophetically announces them and which explains that the spirit to be poured out on all mankind is in conjunction with those dreams and visions.

It is essential to understand that these awaited marvelous prophetic dreams of the Final Redemption and of the Fourth Generation, have been received by us donkeys, horses, dogs and bulls. We are signs to the animals of the earth. We are simple people of the world, not doctors or lawyers, philosophers or great talmidei hhachamim, writers or poets. Among us are Jews, Moslems and the Descendants of Malchitzedek (for the most part ex-Christians), circumcised and uncircumcised. Whoever was close or came close and had faith received prophetic dreams.

This is essential to the entire New Revelation. It is by way of this ‘universalism’ of the Signs themselves that the New Spirit can become the heredity of every mortal who has faith in the New Signs of God which complete the Final Redemption.

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