Sefer B'nai Or

Sefer B'nai Or
This is the Sefer B'nai Or, (the Book of the Sons of Light^*), given unto the Apostles of Adonai Yahushuah for all the sons of men who wish to enter into the holy community. All praise and glory to the Alhym of heaven and to Yahushuah Mashyakh ben Alhym, forever and ever.

Everyone who wishes to join the community must pledge himself to respect Alhym and man; to live according to the communal rule: to seek Alhym in all things and the guidance of His chosen; to do what is good and upright in His sight, in accordance with what He has commanded through Moshah and through His servants the prophets; to love all that He has chosen and despise all that He abhors; to keep far from evil and to cling to all good works; to act truthfully and righteously and justly on earth and to walk no more in the stubbornness of a guilty heart and of lustful eyes, doing all manner of evil; to bring into a bond of mutual love all who have declared their willingness to carry out the Mitzvoth of Alhym; to join the formal community of Alhym; to walk blamelessly before Him in conformity with all that has been revealed as relevant to the several periods during which they are to bear witness to Alhym ; to love all the children of light, each according to the measure of his guilt, which Alhym will ultimately bring to justice.

All who declare their willingness to serve in the truth of Alhym must bring all of their mind, all of their strength, and all of their possessions into the holy community, so that their minds may be purified by the truth of His precepts, their strength controlled by His perfect ways, and their wealth disposed in accordance with His perfect design. They must not deviate by a single step from carrying out the Mitzvoth of Alhym at the times appointed for them; they must neither advance the statutory times nor postpone the prescribed seasons and festivals and fasts. They must not turn aside from the Mitzvoth of the truth of Alhym either to the right or to the left.

Furthermore, all who would join the ranks of the holy assembly must enter into a covenant in the presence of Alhym to do according to all that He has commanded and in accordance with His chosen and not to turn away from Him through any fear or terror or through any trial to which they may be subjected through the domination of the evil one.

When they enter into that covenant, the kahnim and the B'nai Aharon are to pronounce a blessing upon the Alhym of salvation and upon all that He does to make known His truth, and all that enter the covenant are to say after them, Amen and Amen.

Then the kahnim are to recite the abundant acts of Alhym as revealed in all His miracles, and they are to recite all His tender mercies towards Beit Yisrael; while the B'nai Aharon are to recite the iniquities concerning the rebellious among the B'nai Yisrael and all the guilty transgression and sins that they have committed through the domination of the evil one. And all who enter the covenant are to make confession after them, saying, We have acted in wickedness, we have transgressed Torah, we have sinned, we have done wickedly, ourselves and our fathers before us, in that we have gone against the truth. Alhym has been right to bring His judgment upon us and upon our fathers. Howbeit, always from ancient times He has also bestowed His mercies upon us all, and so will He do for all time to come.

Then the kahnim are to invoke a blessing on all that have made a covenant with Alhym, that walk blamelessly in all their ways; and they are to say: May He bless you with all good and keep you from all evil. And enlighten your heart with insight into the things of life, and grant you with pure knowledge of things eternal, and lift up His gracious face upon you to grant you everlasting peace.

The B'nai Aharon, on the other hand, are to speak anathema concerning all that have made a covenant with Azazel, and to say in response: Cursed are you for all your wicked and guilty works, May Alhym make you a thing of disgust at the hands of all who would cause retribution, and visit your children with destruction at the hands of all who would mete out retribution. Cursed are you, beyond hope of mercy. Even as they works are formed in darkness, so may you be damned in the gloom of the eternal fire. May Alhym show you no favour when you call, neither pardon to forgive your iniquities as long as you are unfaithful and only serve Him with your lips. May He lift up His face towards you in anger, to bring justice upon you. May no man give you a greeting of peace of all that truly claim their patrimony.

And all that enter the covenant shall say alike after them that bless and after them that curse, Amen and Amen.

Thereupon the kahnim and the B'nai Aharon shall continue and say: Cursed be every one that has come to enter this covenant with the stain of idolatry in his heart and who has set his iniquity as a stumbling block before him so that thereby he may become imperfect, and who, when he hears the terms of this covenant, blesses himself in his heart, saying, May it go well with me, for I shall go on walking in the stubbornness of my heart! Whether he satisfy his passions or whether he still thirsts for their fulfilment, may his spirit be swept away and receive no pardon. May the anger of Alhym and the fury of His judgments consume him as by fire unto his eternal extinction, and may there cleave unto him all the curses threatened in this covenant. May Alhym set him apart for misfortune, and may he be cut off from the midst of all the children of light in that through the stain of his idolatry and through the stumbling block of his sin he has defected from Alhym. May Alhym set his lot among those that are accursed forever! And all who have been admitted to the covenant shall say them in response, Amen and Amen.

The following practice is to be followed each year so long as the evil one continues to exist.

The kahnim who will be serving as B'nai Tzadik are first to be reviewed in due order, one after another, in respect of the state of their spirits. After them, the B'nai Aharon shall be similarly reviewed, and in the third place all the laity one after another, in their thousands, hundreds, fifties and tens. The object is that every man in Yisrael may be made aware of his status in the assembly of Alhym in the sense of the ideal, eternal society, and that none may be abased below his status nor exalted above his allotted place without the express decision of the B'nai Tzadik. All of them will thus be members of a community founded at once upon true values and upon a becoming sense of humility, upon charity and mutual fairness-members of a society truly hallowed, partners in an everlasting communion with Alhym.

Anyone who refuses to enter the holy assembly and persists in walking in the stubbornness of his heart shall not be admitted to this assembly of truth. For inasmuch as his soul has stood against the discipline required in a knowledge of the righteous judgments of Alhym, he has shown no real strength in amending his way of life, and therefore cannot be seen as standing with the upright. The mental, physical and material resources of such a man are not to be introduced into the stock of the community, for such a man cultivates in the filth of wickedness and there are stains on his repentance. He is not honest in resolving the stubbornness of his heart. On paths of light he only sees darkness and such a man cannot be seen as standing among those who are blameless. He cannot be cleared by meagre ceremonies of atonement, nor cleansed by any waters of ablution, nor sanctified by immersion in lakes or rivers, nor purified by any bath. Unclean, unclean he remains so long as he rejects the governance of Alhym and refuses the discipline of communion with Him. For it is only through the reverence of the truth of Alhym that the ways of a man can be properly directed. Only in this manner may all of his iniquities be stripped from him so that he can gaze upon the true light of life. Only through Ruach ha'Kodesh can such a man achieve union with the truth of Alhym and be purged of all his wickedness. Only by a spirit of uprightness and humility can his sin be atoned. Only by the submission of his soul to all the Mitzvoth of Alhym can his flesh be made clean. It is only in this manner that one can truly be sprinkled with waters of ablution. Only in this manner can waters of purification truly sanctify it. And only in this manner can he truly direct his steps to walk honourably through all the vicissitudes of his destiny in all the way of Alhym in the manner which He has commanded, without turning either to the right or to the left and without overstepping any of the words of Alhym. Then indeed will he be acceptable before Alhym like an atonement offering which meets with His pleasure, and then indeed will he be admitted to the covenant of the community forever.

This is for the man who would bring other to the inner vision, so that he may understand and teach to all the B'nai Or the real nature of men, touching the different varieties of their temperaments with the distinguishing traits thereof, touching their actions throughout their generations, and touching the reason why they are now visited with afflictions and now enjoy periods of well-being.

All that is and ever was comes from the Alhym of knowledge. Before things came into existence He determined the plan of them; and when they fill their appointed roles, it is in accordance with His glorious design that they discharge their functions. Nothing can be changed. In His hand lies the governance of all things. It is Alhym who sustains them in their needs. A man may choose to go against the will of Alhym but the plan of Alhym never ceases to exist. Alhym will choose others to fulfil his plan accordingly and the evil man who speaks out against Ruach ha'Kodesh shall not be forgiven and his lot shall be with those who lie within the final fires of Gehinnom without ever having rest in Paradise.

Now, Alhym created man to rule the earth, and gave to him the spirit of truth.

The origin of truth lies in the Fountain of Light, and that of perversity lies in the Wellspring of Darkness that belongs to Azazel. All who practice righteousness are under the kingdom of Sarot haKodesh (The Holy Prince of Lights), and walk in the way of light; whereas all who practice wickedness are under the kingdom of Azazel, however, even those who practice righteousness, even the tzadikim, are able to fall into error and to lose their reward. All of their guilt and their deeds of transgression are the result of his kingdom; and this, by the perfect plan of Alhym, will continue until the time appointed by Him. Moreover, all the afflictions of the sons of men and all their moments of suffering are due to their wicked ways. All of the evil spirits that watch the sons of men desire to cause the B'nai Or (Sons of Light) to stumble. However, the Alhym of Yisrael and the Mashyakh of Yisrael, the Herald of Truth, are always there to assist the B'nai Or. Any association with the sons of Azazel, Alhym detests, and He detests all wicked ways to the end of time.

Therefore, the B'nai Or shall flee from every evil and everything that resembles it.

They shall not be angry, for anger leads to murder, nor jealous nor controversial nor wrathful; for of all these things murders are engendered. They shall not be lustful, for lust leads to fornication, neither foul speaking neither with uplifted eyes; for of all these things adulteries are engendered. The B'nai Or shall not be a reader in omens, since it leads to idolatry, nor an enchanter nor an astrologer nor a magician, neither be willing to look at them; for from all these things idolatry is engendered. The B'nai Or shall not permit a lie to pass their lips, since lying leads to theft, neither greedy neither conceited; for from all these things thefts are engendered. The B'nai Or shall not murmur, since it leads to blasphemy, neither self-willed neither one who thinks of evil thoughts; for from all these things blasphemies are engendered.

But the B'nai Or shall be meek, since the meek shall inherit the earth and they shall be long-suffering and merciful and guileless and quiet and kindly and always fearing the words which you have heard. The B'nai Or shall not exalt themselves, neither shall they admit boldness into their souls. The soul of the Son of Light shall not be associated with the proud, but with the righteous and humble they shall walk. The sufferings that befall them, they shall receive as good, knowing that nothing is done without the wisdom of Alhym.

This is the rule for all members of the community - that is, for such as have declared their readiness to turn away from all evil and to adhere to all that Alhym in His good pleasure has commanded.

First, they shall prove that they are mature and ready to stand the trials that often come upon the B'nai Or.

They shall keep separate from those who are stubborn and shall keep their distance from their assemblies for fear of becoming tainted with their poison of falsehood.

They shall belong to the community in both doctrines and in economics.

They are to abide by the decisions of the Knushta and their Tzadikim, the same being kahnim that still observe the covenant of circumcision, and of the majority of the community that stand firm in it. It is by the vote of the Knushta and their Tzadikim that all matters doctrinal, economic and judicial are to be determined.

They are to be united in all of their pursuits to practice truth, meekness, righteousness, justice, chastity and decency, with no one walking in the stubbornness of his own heart or going astray after his heart or his eyes or his fallible human mind.

Furthermore, they are to be united in removing the impurities that may remain within themselves, and in the same manner all stubbornness.

They are to establish in Beit Yisrael a solid basis of truth and display it to all the sons of men in and outside of the Light.

They are to unite in an unbreakable bond forever by oath.

They are to extend forgiveness to all among the kahnim that have freely enlisted in the cause of holiness, and to all among the laity that have done so in the cause of truth, and likewise to all that have associated themselves with the community.

They are to make common cause both in the struggle and in the result of it.

They are to regard as anathema all that wilfully disobey Torah.

And this is the manner in which all those ordinances are to be applied within the community.

Everyone who is admitted to the holy community is to enter into a covenant of Alhym in the presence of all the fellow servants in the cause and to commit himself by a binding oath to return with all his heart and soul to the Mitzvoth of the Torah of Moshah, as that Torah is revealed to the B'nai Tzadik - that is, to the kahnim who still keep the Covenant and seek the will of Alhym - and to a majority of their co-covenanters who have volunteered together to adhere to the truth of Alhym and to walk according to His Will.

He that decides to commit himself is to keep his distance from all the sons of men who are disobedient and who walk in the path of wickedness; for such men are not to be seen as standing in the Covenant inasmuch as they have never sought nor studied the Mitzvoth of Alhym in order to find out on what more deeper points they may illegally gone astray, while in regard to the things which stand obviously revealed they have acted arrogantly. They have thus incurred the angry judgment of Alhym and caused Him to take retribution upon them with all the curses threatened in the Covenant and to cause great judgments upon them that they be finally destroyed without leaving a remnant.

No one is to go into water in order to attain the purity of holy men. For men cannot be purified unless they repent of their evil deeds. Alhym regards as impure all that transgress His Word. No one is to have any association with such a man either in work or in goods, lest he bring upon himself the penalty of a tribunal. Rather he shall stay away from such a man in every respect, for the Scriptures say: "Keep away from every thing that which is false" (Sh'mot 23:7). No member of the holy community is to abide by the decision of such men in any matter of doctrine or law. He is not to eat or drink of anything that belongs to them nor receive anything from them except it be for cash, even as it is written: "Discontinue from man whose breath is in his nostrils, for as what is he reckoned." (Isaiah 2:22) All that are not seen as standing in the Covenant must be put aside, and likewise all that they posses. A holy man must not rely on works of vanity, and vanity is what all of them are that have not recognised the Covenant of Alhym. All that spurn His Word will Alhym remove from the world. All of their actions are as filth before Him, and He regards all their possessions as unclean.

When a man enters the covenant, with a single mind to act in accordance with all the foregoing ordinances and formally to ally himself to the holy community, examinations are to be made concerning his temper in human relations and his understanding and performance in matters of doctrine. These examinations are to be conducted jointly by the kahnim who have undertaken in a united force to uphold the Covenant of Alhym and to administer all of the Mitzvoth that He has commanded, and by a majority of the laity who have likewise undertaken concertedly to return to that Covenant. Every man shall then be registered in a particular rank, one after the other, by the standard of his attitudes and their performance are to be reviewed, however, year by year, some being then promoted by virtue of their understanding and the integrity of their conduct, and others demoted for their waywardness.

When anyone has a charge against his neighbour, he is to prosecute it truthfully, humbly and humanely. He is not to speak to him angrily or condescendingly or in any wicked manner. He is not to bear hatred within his heart. When he has a charge against him, he is to proffer it then and there and not render himself liable to penalty by holding on to a grudge. Furthermore, no man is to bring a charge publicly against his neighbour unless he proves it by witnesses.

This is the procedure that all members of the holy community are to follow in all dealings with one another, wherever they dwell.

Everyone is to obey his superior in rank in all matters of work and funds. But all are to dine together, worship together and take counsel together whenever and wherever it is possible.

Wherever there are ten who have formally enrolled in the holy community, one who is a priest is not to leave their company. When they sit in his presence, they are to take their places according to their respective ranks; and the same order is to obtain when they meet for common counsel.

When they set the table for a meal or prepare wine to drink, the priest is first to put forth his hand to invoke a blessing on the first portion of the bread and wine.

In any place where there happen to be ten such persons, there is not to be absent from them one who will be available at all times, day and night, to interpret the Torah, each of them doing so in turn.

The general members of the community are to keep observance of the set time times of the year for the reading of the Books of Scriptures, studying Torah and worshipping together.

When the community gathers, the kahnim are to occupy the first place. The elders are to come second; and the rest of the people are to take their places according to their respective ranks. This order is to obtain alike when they seek a judicial ruling, when they meet for common counsel, or when any matter arises of general concern.

Everyone is to have an occasion to speak his opinion in the common council. No one, however, is to interrupt while his neighbour is speaking, or to speak until the latter has finished. Furthermore, no one is to speak in advance of his prescribed rank. Everyone is to speak in turn, as he is called upon.

In meetings held in the public, no one is to speak on any subject that is not of concern to the holy community as a whole. If the superintendent of the general membership or anyone who is not of the same rank as the person who happens to be raising a question for the consideration of the community, has something to say to the gathering, he is to stand up and declare: I have said something to the gathering; and only if they permit him, is he to speak.

If any man in Yisrael wishes to become affiliated with the congregation of the community, the superintendent of the general membership is to examine him as to his intelligence and his actions and, if he then embark on a course of training, he is to have him enter into a covenant to return to the truth and turn away from all perversity. Then he is to make sure that he knows all of the ordinances of the holy community.

Afterwards, when that man comes to present himself to the general membership, everyone is to be asked his opinion concerning him. And his admission to or rejection from the congregation of the community is to be determined by general vote.

No candidate, however, is to be admitted to the prescribed state of purity enjoyed by the general membership of the community until, at the completion of six months to one year, depending on his spiritual attitude and his performance. The kahnim shall be responsible for making the proper reviews of the man. Meanwhile he is to have no stake in the common funds of the community.

After he has spent the satisfactory amount of time within the community, the members shall gather together in order to review his case, as to his understanding and performance in matters of doctrine and all essential matters. If he is then approved by a vote by the kahnim and of a majority of their fellow workers, they are to have him bring with him all his property and the tools of his profession. These are to be committed to the custody of the minister of works. They are to be registered by that officer into an account, but he is not to distribute them for the general benefit.

Not until the completion of an additional three to six months among the members of the community is the candidate to be admitted to the common table. When however, the appropriate amount of time has been completed, he is to be subjected to a further review by the kahnim, and if it then he is approved for full admittance into the community, he is to be registered in due order of rank which he is to occupy among his brethren in all matters pertaining to doctrine, judicial procedure, degree of purity and share in the common funds. After such a time his counsel and his judgment are to be at the disposal of the community.

And these are the rules to be observed in the interpretation of the law regarding forms of speech.

If there is found within the holy community a man who deliberately lies in the matter of his possessions, he is to be regarded as outside the state of purity entailed by membership, and one fourth of his food ration shall be removed.

If a man gives an answer to his neighbour defiantly or speaks violently so as to undermine the composure of his brother, and in so doing ignores the orders of one who is registered as his superior, his wages for personal use are to be levied a second tithe for one year.

If a man, in speaking about anything, uses the Divine Name that is held above all, or if, in a moment of sudden anger or due to a personal reason, he curses the kahnim, he is to be put out and never to return to formal membership in the community.

If a man speaks in anger against one of the kahnim, his wages for personal use are to be levied a second tithe for one year, placed in an area of isolation, and regarded as outside the state of purity entailed in membership of the holy community. If, however, he spoke unintentionally, he is to be levied a second tithe for three months.

If a man denigrates his neighbour unfairly, and does so intentionally, his wages for personal use are to be levied a second tithe for one year and regarded as outside the state of purity entailed in membership of the holy community.

If a man speaks with his neighbour in guile or consciously practices deceit upon him, his wages for personal use are to be levied a second tithe for six months. If however, he practices the deceit inadvertently, his wages for personal use are to be levied a second tithe for three months.

If a man defrauds the community, causing a deficit in its funds, he is to make good that deficit, if he lacks the means to do so, his wages for personal use are to be levied a second tithe for one month.

If he harbours a grudge against his neighbour without justifiable cause, his wages for personal use are to be levied a second tithe for six months to a year. The same is to apply also to anyone who takes personal revenge on his neighbour in any respect.

Anyone who indulges in offensive speech, the personal wages of the offender are to be levied a second tithe for three months.

Anyone who interrupts his neighbour in a public session is to be levied a second tithe against his personal wages for the span of ten days.

Anyone who lies down and goes to sleep at a public session without being ill is to be levied a second tithe against his personal wages for thirty days.

Anyone who leaves a public session without cause and without reason for as many as three times during one sitting is to be levied a second tithe against his personal wages for ten days. If he leaves while everyone else is worshiping before the altar, he is to be levied a second tithe against his personal wages for thirty days.

If a man spits in the midst of a public session without good cause, he shall be levied a second tithe against his personal wages for thirty days.

If a man opens his cloak in order to expose his private parts among women, he shall be levied a second tithe against his personal wages for thirty days.

If a man indulges in absurd laughter, he shall be removed from all community activity for thirty days and shall labour in isolation.

If a man slanders his neighbour, he shall be regarded as outside the communal state of purity for one year, and he shall be levied a second tithe against his personal wages during that span of time. But if he slanders the entire community or the congregation, he is to be expelled and never return.

If a man complains against the whole basis of the community, he is to be expelled forever.

If he complains against his neighbour without just cause, he is to be levied a second tithe against his personal wages for six months.

If a the spirit of a man wavers so far from the basis of the community that he betrays the truth and walks in stubbornness of his own heart, but if afterwards he repents, he shall be levied a second tithe against his personal wages for two years. During the first, he shall be regarded as outside the communal state of purity altogether. During the second he shall be excluded from the common table and occupy a place behind all the other members. At the completion of the two years, the membership in general shall hold an inquiry concerning him. If it then decided to readmit him, he shall again be registered with duly assigned rank and thereafter he too shall be called upon to render his opinion in deliberations concerning the ordinances.

If a man has been a formal member of the community for two to ten years, but then, through spiritual relapse, betrays the principles of the community and removes himself from the general body in order to walk in the stubbornness of his own heart, he is never to return to formal membership in the holy community. No member of the community is to associate with him either by recognising him as of the same state of purity or by sharing property with him. Any member who does so shall be accountable to the same sentence, therefore being expelled.

In the High Court of our Lord's relatives (The Beit-Knushta d'Shemishqo), there shall be twelve persons from among the laity and fifty-eight kahnim schooled to perfection in all that has been revealed of the entire Torah. These shall be overseen by the chief father among the fathers. Their duty shall be to set the standard for the observance of Torah, truth, righteousness and justice, and for the exercise of charity and humility in human relations; and to show how, by control of impulse and contrition of spirit, faithfulness may be maintained on earth; how, by active performance of justice and passive submission to the trials of chastisement, iniquity may be cleared, and how one can walk with all men with the quality of truth and in conduct appropriate to every occasion.

So long as these members exist in the Beit Yisrael, the foundation of all of the communities will rest securely on the basis of truth. It will become as a green plant never dying. Insofar as the laity are concerned, it will be indeed a sanctuary; and insofar as the priesthood is concerned, it will indeed constitute the basis for a true holy of holies. The members of the community will be in all justice the witnesses of the truth of Alhym and the elect of His favour, effecting atonement for the earth and ensuring the requital of the wicked. They will be a strong and tried fortification and precious cornerstone (Isaiah 28:16), which shall never be shaken or moved from their place.

As for the priesthood, they shall be a seat for the holy of holies, inasmuch as all of them will then have knowledge of the Covenant of justice and all of them be qualified to offer what will be a pleasant delight to Yahuah.

And as for the laity, they will constitute a household of integrity and truth, qualified to maintain the Covenant as an everlasting oath of allegiance. They shall prove acceptable to Alhym, so that He will remove from the earth all of its guilt, bring final judgment upon the wicked, and all evil shall no longer exist.

When these members have undergone, with blamelessness of conduct, a two-year training in the fundamentals of the Church, they shall be segregated as especially sacred among the formal members of the community. Any knowledge which the one who explains the Torah and the ordinances and the doctrines may acquire but which may have to remain hidden to the ordinary layman, he shall not keep hidden from them; for in their case there need be no fear that it might provoke apostasy. For if the heart of a man is within Adonai Yahushuah the seed of apostasy will not be planted.

When these members exist in Erets-Yisrael, they are to be kept separately from any wife or husband, to the end that they may indeed go into the wilderness to prepare the way. (Isaiah 40:3)

No member of the community who blatantly deviates even in the smallest of the halakha is to be permitted to come into contact with the purity enjoyed by these specially holy members or to benefit by their counsel until his actions be free of all perversity and he has been readmitted by the common council by decision of the general membership and thereupon reinstated in his rank. The Torah and the Halakha are the same for all members of the community.

These are the rules of conduct for the men of purity and holiness in their dealings with one another.

If any of those that have been admitted to the degree of special sanctity, that is, to the degree of those that walk blamelessly in the way as Alhym has commanded, transgress a single word of the Torah of Moshah either blatantly or deviously, he is to be excommunicated and never to return. No other person in the degree of the specially holy is to have anything to do with him in the sharing either of property or of counsel.

If, however, that one erred inadvertently, he is to be banned from providing any counsel for the span of two years provided his actions have been rectified and the judgment of the High Court approves his readmission. He shall prove to be perfect in his attendance at general assemblies, in study and in frame of mind, and if he has not meanwhile committed any further act of oversight.

When these provisions are observed, the Ruach ha'Kodesh will indeed rest on a sound foundation; truth will be manifest eternally; the guilt and treachery of sin will be removed; and atonement will be made for the earth more effectively than by any flesh of burn-offerings or other sacrifices. The oblation of the lips will be in all justice like the former pleasant savour on the altar; righteousness and integrity like the free-will offering which Alhym accepts. At that time, the members of the community will constitute a true distinctive temple, a genuine holy of holies, wherein the priesthood may properly gather together, and a true distinctive synagogue made up of the laity walking together in integrity.

The High Court alone, or those whom they appoint, are to have authority in all judicial and economic matters, and it is by their vote that the ranks of the various members of the community are to be determined.

The property of the members of the High Court shall not to be put into a common collection with the other members of the community who may still be addicted to deceit and may not yet have achieved that purity of conduct that leads them to keep apart from wickedness and to walk in integrity. The chief father among fathers shall receive a tenth of the tithe for his necessary expenses.

Conclusion

If you do these observances in accordance with what I, Ya'aqub, have here written to you, you shall find favour with Alhym, walk in peace and your blessings from Maran shall increase.

* Also referred to as the "Manual of Discipline" Copyright © Temple of Alhym - Alhym.org - BookOfPresence.org