It is proposed to create an entirely new version of the classical genre of the story of the wandering Jew - a version designed by Israeli Jews and which offers a new perspective for examining the messianic story in Israel and the whole world.

According to this version, Ahashverosh (Ahasverus) - the Wandering Jew of the Christian tradition - "is Ahashverosh who reigned, from Hoddu as far as Kush" (Ester 1:1). Due to his will to gain immortality and through his connections with Mordekhay the Jew, he converted and became the servant of the recognized immortal - the donkey of the Messiah. (We may note that Ahashverosh - even the historical one - is of the family of Koresh (Cyrus), who was already recognized in the Bible as a messiah, and had a larger share than any Jew in the building of the temple).

There are two meanings enfolded in this name:
1) hahash baRosh (he who senses with the head) - and not the heart - namely, he who observes events from an unemotional, rational-philosophical stance, and from this position he analyses the historical events; and
2) he who hurries ahead (also hahash baRosh) - hurries among the pioneers of every new action that renews and transforms humankind.

For two thousand years and more he wanders, sometimes following the movements of the heavenly bodies and comets, trying to infer the realization of the heavenly order upon earth. He is always on the secret wherever a new Jewish -Messianic teaching is formulated. The chief role he undertakes upon himself is the identification of potential messiahs, he is a connoisseur-collector of pioneers and messiahs. As such he was on the spot in Jerusalem when Jesus appeared there, took part in the plot for Jesus' resurrection, but chose to prevent it by making him thirsty and weak on his way to the crucifixion - and this because and small groups who wish to enter upon a "journey within" in the Holy City.

The Academy was established in 1992. It is a new venture but one with much energy behind it. The Academy plans to offer a wide range of programs to assist and facilitate participants in experiencing these core values. In moments of grace, participants would experience the flow of thenism that he has been seeking - is the return to the Garden of Eden, to "the court of the garden of the king's palace" (Ester 1:5) of the temple /paradise, connected to The Tree of Life. In each generation he identifies the nearing to - or the missing of - paradise. He examines the changing of the economic order and the political organization among Jews and gentiles, he is involved with the growth of science and the growth of international financing and corporations. In his present appearance of this eternal Jew - about which the story revolves - he is trying to seduce a young Israeli to a new type of a messianic role. In the course of the conversations between them he relates all his wanderings noted above, but also reproduces with clairvoyant accuracy the former incarnations of this young man and the roles of his forefathers, whom the young man hardly knows, in messianic secret societies and in the Zionist -Israeli enterprise, a legacy which prepares him to the projected role.

(A somewhat similar literary work is "The Manuscript found in Saragossa" by Ian Potocki, one of the peaks of the "Gothic novel". In that book there is a complex weave of stories -within -stories and a tangled narrative that is revealed, eventually, as an exercise in drafting a young officer to lead the reincarnation of an ancient interfaith secret society).