Torah The Tree of Life
When I was seven years old, in the second grade at Lincoln elementary school, a special art teacher came to my class. Her name was Mrs. Sheets. In a few moments, you will understand why I remember her name almost 50 years later. Instead of pulling out our crayons or water color paints, we were given a large piece of paper and led out of the classroom with our pencils.

We walked out of the school and down the sidewalk to the edge of the school grounds. After we were seated, she pointed out a particular tree that stood across the street. Even though there were many trees up and down the street, we were instructed to draw that tree. The tree was a mature elm with a full spread of branches and leaves. However, for me, this was a very special tree.

Every day, going to and coming from school, I walked by this particular tree. In fact, I had actually stopped and studied this tree to some extent. I was aware of how the roots of the tree protruded outward from the trunk and anchored the entire tree in the ground. I had wondered how deep the roots were for the size of the tree. I had even tried to reach around the trunk of the tree with my arms and knew that it was bigger than my reach. I had felt the bark with my hands and noted its irregular shape and roughness. I had tried to pull myself up into the tree by grasping the lowest branch. The trunk was too large and the lowest branch too high for me to actually climb into the tree, but I had studied this first branch considerably with the intent of climbing it one day. I was aware of the canopy of branches and leaves that stood above because I had lain on the ground and stared up into the tree. As a seven year old boy, green was my favorite color, lemon pie was my favorite dessert, and this happened to be my favorite tree.

All of the children struggled with the assignment to draw the tree. I remember them saying they couldnít draw it and hearing the teacher encourage them to try. Meantime, I busied myself with drawing my tree.

In a short time, we were told to follow the teacher back to the room. There wasnít enough time. I had only drawn the trunk, with its root base and the lowest branches of the tree. The teacher collected our pictures and began reviewing each picture and offering comment. Most of the pictures were typical of second graders (a stick with a bulbous bunch of leaves). But then she came to mine and it was completely different from the others. The kids all began to laugh because all I had drawn was the trunk. But the teacher stopped them and seemed amazed at my drawing. She seemed amazed by the detail with the correct proportions for the base, trunk and branches. She asked me why I drew the trunk in so much detail. "Because," I answered, "that is what the tree looks like if you see it up close." Instead of drawing the tree from a distance, I had drawn it from my experience of being by it.

The teacherís very positive reaction to me and her interest told me that I had accomplished something beyond her expectation. I think she thought that I had a talent for art beyond my age. As I look back, I donít think I was more talented than anyone else. The reason I drew the tree the way I did, was because I had a relationship with the tree. It was my favorite tree. I saw the tree differently than the other kids.

I share this little story out of my past to tell you about another favorite tree of mine. Itís a tree that most see from a distance; they havenít seen it up close as I have. Itís a tree that is lost in the midst of many trees; but it is a very special tree. In fact, as a believer, it is essential that you approach this tree and grasp it. You need to put your arms around it, seek its covering and enjoy its fruit. It is called the Torah, and the Torah is called the Tree of Life.

The Torah "the teaching" is the first five books of the Bible, written by Moses. The New Testament refers to the Torah as "the Law." It is true that the Torah contains the commandments, ordinances, and statutes (the Mishpatim) of God. But it also contains much, much more. The following is said about the Torah at every Torah service:

"A tree of life it is for those who take hold of it, and blessed are the ones who support it. Its ways are ways of pleasantness, and all its paths are peace. Long life is in its right hand, in its left are riches and honor. The Lord was pleased for the sake of this righteousness, to render the Torah great and glorious."

This adoration is not misplaced. The Word of God is the Messiah. Honoring the Torah is practice to honor the Messiah when He appears. The Torah is the baseline teaching of the faith. Of the seven covenants God has and will form with man, four of them are given in the Torah. The very definition of God is in the Torah. This is the same definition for Yeshua the Messiah. The Torah gives us the basic Biblical definitions for holy and profane, clean and unclean, pure and perverse, light and darkness, blessing and curse, truth and falsehood. The Torah defines life and death. It gives us a definition for sin, transgression and iniquity. It shows us that we are in need of a Savior and then defines that Savior for us. The Torah is the very basis of the "rule of Law" in nations today. With all this, explain to me how any teacher of the Messiah could suggest that the Torah is not applicable to our faith today. Listen to what the Messiah said about the person who would teach such a thing.

Whoever then annuls one of the least of these commandments, and so teaches others, shall be called least in the kingdom of heaven; but whoever keeps and teaches them, he shall be called great in the kingdom of heaven. MAT 5:19

Letís simplify the Torah to just a couple of sentences. This has been done by sages in the past including the Messiah Himself. A great Hebrew sage explained the Torah this way. "Donít do to others what you donít want them to do to you." Yeshua said the same thing simply putting it in the positive context, "Do unto others as you would have them do it unto you." Let me share another simplified assessment. The Torah is the story of a people who were delivered from slavery and made free by God. The first book, Genesis, explains how they got into that slavery. This simple rendition can be carried into the New Testament and the work of the Messiah. The Gospels and the other writings are the story of how God redeemed us from the slavery of sin. The final book, Revelation, explains what will happen to us after this.

The Torah is taught in a highly systematic manner. Each Sabbath has a specific teaching in sequence from Genesis through Deuteronomy. Throughout the course of the year, the Torah is taught in a cycle incorporating the other holidays in their proper time. Each Torah portion has a corresponding Haftorah (after the Torah) portion from the prophets or other writings. Depending upon oneís birth, each person has a Bar or Bat Mitzvah portion for the Sabbath in the week they were born. When a young man comes for his Bar Mitzvah, this is the portion that he teaches.

A Hebrew calendar will give you the specific portion by date and the Scriptures references. The first portion will be Beresheet "In the beginning" which is the title for the book of Genesis. Shemot "Names" is the title for the book of Exodus. Vayikra "Called" is the title for the book of Leviticus. Bamidbar "Wilderness" is the title for the book of Numbers. Devarim "Words" is the title for the book of Deuteronomy. When you commit yourself to this study cycle, you join in with the whole house of Israel each Sabbath. You become part of something much greater than a Bible study.

The study of Torah is divided into four levels by wise and experienced Torah teachers. The first is called the Píshat level which is the study of the plain sense of the text. This includes the structure of the text and the specific words that are used. This level of the study emphasizes the literal aspects including the used of poetry and prose or musical composition. The second level is called Drash. Midrash which means study. This is the level where we dig out the principle and the homiletic value. This is how sermons are built. The third level is called the Remez which is the esoteric or hidden level. There is one over riding theme in the Torah at this level. It is about the Messiahís redemption and restoration. The last level is called the Sod level. This is the mysterious level which uses a variety of techniques to uncover and reveal the deeper truths of the passage. This includes Hebrew numerology, the meaning of letters, special characters used in the Hebrew text, and other things. Let us examine each of these levels with examples.

Píshat Level

The Píshat level is the plain sense of the text. Simply said, what does it actually say? It is understanding the expression and how it is expressed. At this level, the student learns the basic principle of Scripture. The Scripture, every word, every phrase, every thought enlightens the soul. There is no word that is redundant or idle. If anything appears to be mundane and superfluous, it is not. It is filled with special meaning for the student to learn. Paul gave this teaching when he said:

All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; that the man of God may be adequate, equipped for every good work. 2TI 3:16-17

Take note of the first expression of Paul, "All Scripture." Not only is he saying the Torah and the rest of the Old Testament is valuable to us as a teaching reference (this was written when there was no New Testament), but he is echoing the teaching of every Torah teacher.

Letís examine by example how redundant expressions and words are not redundant at all; they carry specific meanings to be learned. In Genesis, Abraham is instructed to take Isaac to Mt. Moriah to be given back to God (sacrificed). This teaching in Geneses 22 is called the Akedah - the binding of Isaac. Not only is it a specific teaching for the sequence of Genesis, but it is also the traditional teaching of the Feast of Trumpets and Yom Kippur. Take note of an apparent redundant expression in the Scripture.

And Abraham took the wood of the burnt offering and laid it on Isaac his son, and he took in his hand the fire and the knife. So the two of them walked on together. And Isaac spoke to Abraham his father and said, "My father!" And he said, "Here I am, my son." And he said, "Behold, the fire and the wood, but where is the lamb for the burnt offering?" And Abraham said, "God will provide for Himself the lamb for the burnt offering, my son." So the two of them walked on together. GEN 22:6-8

Why did Moses record the expression "So the two of them walked on together" twice? Consider the Píshat of the text. In the first, Abraham had just left his servants and was walking with Isaac up to the mount. The Scripture says, "So the two of them walked on together." It appears that the "two of them" is referring to Abraham and Isaac. But then the story goes on to have Isaac question the need for the sacrifice. Abraham answers Isaac and then the second expression of them walking on together occurs. The second expression is exactly the same words but it has a different meaning. What is the difference?

In the first reading, the word "them" is an ambiguous plural pronoun. It is simple for us to assign Abraham and Isaac here. But the second expression raises questions. Why, for instance is that said again? Were they already going together? The plain sense of the text demands something more out of the reader than a repeated redundant expression. Every word and phrase of the Torah enlightens the soul. Every word is perfect, forever settled in heaven. So, what does it mean? The question is who is "them" in the first expression and who is "them" in the second expression? Only the context of the dialogue gives answer here. So why did Moses do this? Why did he say it this way? This is typical of the Torah; this technique of "the teaching" is common. It is the Hebrew way of teaching by using natural questions instead of shelling out fact after fact. Questions and discovery are the two most powerful elements in teaching. The Torah was written by a Master Teacher.

Let me show you from Scripture how it is NOT Abraham and Isaac walking together in the first instance. Abraham knows that Isaac is to be sacrificed; Isaac doesnít know it. So, are Abraham and Isaac really walking together?

Do two men walk together unless they have made an appointment? AMO 3:3

The more common expression of this is, "Can two walk together except they be agreed?"

Who then is in agreement? Who is it that has made an appointment with Abraham? Itís not Isaac; it is the Lord and Abraham who are walking together in the first expression. Isaac doesnít know what is to happen, therefore he is not in agreement nor walking together with his father.

However, the second expression is not the same as the first. It comes after Isaac has asked his father the question of the sacrifice. Abrahamís answer is in the form of a promise to him and to us. "God will provide for Himself the lamb for the burnt offering, my son." It is with this answer that Isaac now joins with his father. Isaac knows that he is to be the sacrifice that day. Not only is Abraham willing to give up his son, but his son Isaac is willing to trust his father and submit to being given up. This is meaning of the second expression, "So the two of them walked on together." Abraham and Isaac are now walking together.

The plain sense of the text in this redundant expression has uncovered a profound set of understandings. Both Abraham and Isaac fully participated in the binding of Isaac. It wasnít just Abraham and his obedience. This teaching sets the very definition for the work of God in our redemption. The promised lamb that would be provided by God Himself is just like what Abraham and Isaac did. Abraham gave his only beloved son. But, wait, the Son understands what is happening and fully participates with His Father to submit Himself. So, Yeshua offered Himself as the Lamb for the slaughter. He was a full participant with our Heavenly Father. This is the very definition for the promised Lamb of God.

So why is this teaching shared twice a year and at the fall holidays? Isaac was not slain; he was spared. But, a ram whose head was caught in a thicket of thorns was slain. Thus the shofar, trumpet made of a ramís horn, is reminder of the ramís life given on Mt. Moriah. You can not hear the sound of the trumpet unless the ram has been slain.

Not only is this further evidence of the Messiahís coming, with the sound of the shofar, but it is another evidence of the Messiahís sacrifice. Yeshuaís head was also caught in a crown of thorns. He is the sacrifice on Mt. Moriah.

But let us look at another example of redundant words that yield great understanding. From the same teaching in Genesis, consider this verse.

But the angel of the Lord called to him from heaven, and said, "Abraham, Abraham!" And he said, "Here I am." GEN 22:11

Why did God call out Abrahamís name twice? When we call out our childrenís names multiple times, we are trying to compel our children to do something (usually when they wonít obey or listen). Is God calling out to compel Abraham to stop slaying Isaac because Abraham is disobedient. I think we can all conclude safely that Abraham is obedient at this moment, so the double name expression is not like with our children. So, is Abraham hard of hearing and things need to be said repeatedly. There doesnít seem to be any confirming evidence on this point. So, does God sometimes stutter when He speaks to a man. Before, you quickly answer with an emphatic No, consider this additional evidence.

When God speaks to Jacob, He calls out Jacobís name twice.

And God spoke to Israel in visions of the night and said, "Jacob, Jacob." And he said, "Here I am." GEN 46:2

When God speaks to Moses at the burning bush, He calls out Mosesí name twice.


When the Lord saw that he turned aside to look, God called to him from the midst of the bush, and said, "Moses, Moses!" And he said, "Here I am." EXO 3:4

I donít think Abraham, Jacob, and Moses were all hard of hearing, nor do I think God has a stutter and this causes Him to repeat their names. So, why is this recorded in the same way? The Píshat level study demands another understanding. This is in fact evidence of two voices of God calling out. It turns out that there are parts of God that form the unity of God. Two of these parts cried out to these men.

This is why when Yeshua was on the cross, dying with our sin, and God refused to look upon the sin. Yeshua cried out to God and said, "My God, My God why hast Thou forsaken Me?" God is not hard of hearing, nor does Yeshua speak with a stutter. The plain sense of the text demands a plural expression. There are many teachings like this in the Torah just as profound as these truths of God and His plan for redemption. The plain sense of the text is the very foundation for Biblical teaching. But let us look at the next level of the Torah.

Drash Level

The Drash level of the Torah is where truth and principle are presented. I am sure that you have heard the expression, "Let the Bible interpret the Bible." This is the principled way of teaching. Truth can only be truth if it is confirmed. Confirmation must come in the form of evidence and evidence must be at least two or three.

Let us examine how the Torah forms this principle.

On the evidence of two witnesses or three witnesses, he who is to die shall be put to death; he shall not be put to death on the evidence of one witness. DEU 17:6

A single witness shall not rise up against a man on account of any iniquity or any sin which he has committed; on the evidence of two or three witnesses a matter shall be confirmed. DEU 19:15

The Torah specifically teaches that a man convicted and sentenced to die can not be executed without confirming evidence. Just because one says that he saw or is a witness is insufficient for conviction. In our simple justice system you know this as, "Its my word against his." Confirming evidence must be found to confirm the matter. This is a clear principle of Torah from the Drash level.

The Messiah used this same principle when answering the question of whether He was the Messiah.

If I alone bear witness of Myself, My testimony is not true. JOH 5:31

Yeshua is not being evasive, nor is He denying that He is the Messiah. He is following the principles of truth as defined by Torah. That is why Yeshua presents three evidences of Himself.

No. 1 The evidence of His Father.

And the Father who sent Me, He has borne witness of Me. You have neither heard His voice at any time, nor seen His form. JOH 5:37

No. 2 The evidence of His works.

But the witness which I have is greater than that of John; for the works which the Father has given Me to accomplish, the very works that I do, bear witness of Me, that the Father has sent Me. JOH 5:36

No. 3 The evidence of the Scripture.

You search the Scriptures, because you think that in them you have eternal life; and it is these that bear witness of Me; JOH 5:39

Yeshua proved his case by the principles of Torah. The New Testament goes on to use this principle for other matters.

Yeshua defined the same number in fellowship together as in the definition of truth.

For where two or three have gathered together in My name, there I am in their midst. MAT 18:20

Paul stressed that he wrote three times to the brethren as bearing witness of the truth.

This is the third time I am coming to you. Every fact is to be confirmed by the testimony of two or three witnesses. 2CO 13:1

Paul used it as direction for hearing an accusation against a leader.

Do not receive an accusation against an elder except on the basis of two or three witnesses. 1TI 5:19

The writer of Hebrews uses it as a judgment against those who are opposed to the teaching of Moses.

Anyone who has set aside the Law of Moses dies without mercy on the testimony of two or three witnesses. HEB 10:28

There are many principles in the Scripture. The Torah gives us a number of definitions for many things used in life. Each is measured and given limits. It is with these principles that we make judgment for a host of matters. The drash level extracts and teaches us these principles to live by. Let us now look at the next level of Torah.


Remez Level

The Remez level is the underlying theme or story that is told while speaking of other things. It is how prophecy is laid into the story of history. History is prophecy that hasnít yet happened; prophecy is history that hasnít yet happened. God has clearly defined this dimension into the Torah.

Remember the former things long past, for I am God, and there is no other; I am God, and there is no one like Me, declaring the end from the beginning and from ancient times things which have not been done, saying, "My purpose will be established, And I will accomplish all My good pleasure; calling a bird of prey from the east, the man of My purpose from a far country. Truly I have spoken; truly I will bring it to pass. I have planned it, surely I will do it." ISA 46:9-11

The Remez level of the Torah is the plan for the Messiahís redemption and restoration. In our earlier discussion of the Píshat level, we reviewed the story of the Akedah. This is an excellent example of the Remez level as well. Abraham and Isaac walking on together is the picture of our Heavenly Father and His Son walking on together for our redemption. Isaac submitting to Abrahamís trip to Mt. Moriah willingly is the same for Yeshua and His Father. The promised Lamb of God by Abraham will thread its way through Scripture all the way to the Day of the Lord.

And they said to the mountains and to the rocks, "Fall on us and hide us from the presence of Him who sits on the throne, and from the wrath of the Lamb;" REV 6:16

Let us examine the first evidence in the Torah of the Messiah as shown to us. The Messiah is present and a participant at the creation. The fourth word in the Hebrew text of Genesis 1:1 is the word "et." It is not translated into the English. Therefore, we read, "In the beginning, God created the heavens and the earth." However, the Hebrew word "et" is nowhere in the English expression. The word "et" is spelled with the first and last letter of the Hebrew alphabet Ė the letters aleph and tav. This is why John started his Gospel in this way.

In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being by Him, and apart from Him nothing came into being that has come into being. In Him was life, and the life was the light of men. And the light shines in the darkness, and the darkness did not comprehend it. JOH 1:1-5

The "Word" John is referring to is the "et." This word spelled with the first and last letters is also the Messiah. Yeshua is a Hebrew Messiah, not Greek. Therefore, the common expression Alpha-Omega should be more accurately Aleph-Tav. Just as the darkness could not comprehend the light in creation, so the Messiah, the light of the world, is not comprehended any better by the men of this world.

The Remez level of the first verse in the Torah is already introducing the Messiah and what men would do with Him. Space does not afford me to explain each of these, but here is a short list of topics in Genesis that provide profound Remez level teaching about the Messiah.

The first man Adam.

The story of Noah in the Ark

Abrahamís three part covenant

The binding of Isaac.

The names of Jacobís children by Leah

Jacob wrestling with God.

Josephís rejection by his brethren and being raised up in Egypt.

But there is another Remez level teaching in the Torah that is about us. If you remember the simplest teaching of the Torah, it is about a generation that escaped from Egypt and slavery and were made into free men. It turns out the very story of the exodus is a foreshadow (Remez) of the last generation. The last generation, according to the prophecy is scattered in all the nations. God then brings them back to the promised land (the kingdom). This is the Messiahís work of restoration for us. Listen to Moses give this instruction at the conclusion of the entire Torah.

So it shall be when all of these things have come upon you, the blessing and the curse which I have set before you, and you call them to mind in all nations where the Lord your God has banished you, and you return to the Lord your God and obey Him with all your heart and soul according to all that I command you today, you and your sons, then the Lord your God will restore you from captivity, and have compassion on you, and will gather you again from all the peoples where the Lord your God has scattered you. If your outcasts are at the ends of the earth, from there the Lord your God will gather you, and from there He will bring you back. And the Lord your God will bring you into the land which your fathers possessed, and you shall possess it; and He will prosper you and multiply you more than your fathers. Moreover the Lord your God will circumcise your heart and the heart of your descendants, to love the Lord your God with all your heart and with all your soul, in order that you may live. And the Lord your God will inflict all these curses on your enemies and on those who hate you, who persecuted you. And you shall again obey the Lord, and observe all His commandments which I command you today. Then the Lord your God will prosper you abundantly in all the work of your hand, in the offspring of your body and in the offspring of your cattle and in the produce of your ground, for the Lord will again rejoice over you for good, just as He rejoiced over your fathers; if you obey the Lord your God to keep His commandments and His statutes which are written in this book of the law, if you turn to the Lord your God with all your heart and soul. DEU 30:1-10

The Remez level speaks of the Messiahís redemption and restoration. His first coming was the redemption; His second coming is the restoration. Now let us look at the last level of the Torah.

Sod Level

The Sod (pronounced with a long "o") level of the Torah is the mysterious and coded level. This involves numerology (meaning associated with certain numerical values), the word pictures and meanings associated with each letter of the alphabet and their formation into words, acrostics (words formed by letters spaced in another text), and the meanings of names.

You may have heard of the Torah codes. This is the study of equidistant letters forming names and other words patch worked together like a giant crossword puzzle. Sir Isaac Newton spent a considerable amount of time studying this. But a simpler understanding can be found in the themes for each number. Here is a simple list that bears out in Scripture repeatedly.

One is about God. Two is about the balance between God and man. Three is about the fathers and covenants. Four is about the Messiah. Five is about faith, mercy, or grace. Six is about man. Seven is about Godís plan. Eight is about new beginnings. Nine is about judgment. Ten is about having confidence in God. Twelve is about theocracy, the government of God. There are other numbers but these are the most common.

Let me share an example of what I mean. The number four is about the Messiah. Messiah comes from the line of Judah. Judah was the fourth son. Almost every woman bears a child in pregnancy for 40 weeks. Moses was on the mountain for 40 days. Every time you find the number 4, 40, 400, 4000 there is a matching theme to the Messiah.

Here is another example using the number seven. God used seven days in the creation. There are seven commanded holy days. There are seven Spirits of God. In the book of Revelation, there are 57 different sets of sevens. Sevens illustrate the plan of God.

The Sod level of the Torah is the key to unlocking several mysteries found in the Bible. For example, the Christian world has been enthralled in a mystery concerning the identity of the antichrist for many centuries.

Here is wisdom. Let him who has understanding calculate the number of the beast, for the number is that of a man; and his number is six hundred and sixty_six. REV 13:18

The number 666 is the gematria (Hebrew numerical value) for the name of the antichrist. This is the very understanding that John was referring to when he wrote Revelation and gave us this sign. Oh, by the way, there is a man living in this generation whose name does equal this value and does seem to fit the other identifying prophecies. If you want more information on this please read the Yavoh article entitled The Prince Who is to Come (November 2001 Vol 7 Num 11).

Let me share a final example of how the sod level works in the Torah. If you were to actually roll out a real Torah scroll, in the book of Numbers (Bamidbar) just prior to Numbers 10:35 and just after verse 36, you will find something very strange. It will look like a set of brackets. It really is a particular Hebrew letter drawn backwards. It is the Hebrew Nun [ n ]. Torah teachers refer to these letters as the Inverted Nuns [Noons].

Torah teachers have several explanations for what Moses did here. First, these brackets set off Numbers 10:35-36 for a special teaching. It is said the wisdom in these verses is equivalent to any other book of Torah. By selecting these verses in Numbers, the book of Numbers has three parts of wisdom (Number 1 - 10:34; Numbers 10:35-36; Numbers 11:1 - 36:13). Therefore, the Torah has seven pillars of wisdom: Genesis, Exodus, Leviticus, three parts in Numbers, and Deuteronomy. This is why Proverbs says:

Wisdom has built her house, She has hewn out her seven pillars; PRO 9:1

The normal letter Nun has a particular word picture meaning. Each Hebrew letter has a particular meaning and teaching. Psalm 119 is the longest psalm in the Bible with 22 stanzas. Each stanza is headed by a Hebrew letter beginning with Aleph and ending with Tav. David was actually giving the meaning of each letter in his psalm. So what does the letter Nun mean?

Nun means the "quickening of life." The actual letter is the word picture for the sudden movement of a fish in water. So what does an inverted Nun mean? It is the "quickening of life" from the dead. It is about the resurrection. Now look at these two verses again. They are about two great resurrections.

Then it came about when the ark set out that Moses said, "Rise up, O Lord! And let Thine enemies be scattered, and let those who hate Thee flee before Thee." And when it came to rest, he said, "Return Thou, O Lord, to the myriad thousands of Israel." NUM 10:35-36

The first resurrection "Rise up, O Lord!" (verse 35) is about Messiah Yeshua. His resurrection is the victory over His enemies. Paul explains Yeshuaís resurrection in this manner.

But when this perishable will have put on the imperishable, and this mortal will have put on immortality, then will come about the saying that is written, "Death is swallowed up in victory. ...but thanks be to God, who gives us the victory through our Lord Yeshua the Messiah. 1CO 15:54,57

The second resurrection is about us and our brethren. This resurrection is at Yeshuaís coming and return, thus its says, "Return Thou, O Lord" (verse 36) to us. Moses was right to set off these two verses with the inverted Nuns. The resurrection of Yeshua and His return are filled with wisdom equal to any book of Torah.


This small article can in no wise share all that the tree of life can give you. Therefore, I write this only to encourage you to the study of Torah for yourselves. If you would like to learn more about the Torah or enter into a Torah study, I encourage you to join with your like minded brethren of your area. Lion and Lamb Ministries also offers teaching tapes and CDs expressly for this purpose. Begin first with the Introduction to Torah set and then move on to the New Millennium Torah set. These teaching are available through the ministry. The Torah set contains the weekly Sabbath teachings throughout the year. But let me conclude this article by telling you about one last tree. It is really about you. It is a description of a person who has a relationship with the word of God, with the Torah.

How blessed is the man who does not walk in the counsel of the wicked, nor stand in the path of sinners, nor sit in the seat of scoffers! But his delight is in the Torah of the Lord, and in His Torah he meditates day and night. And he will be like a tree firmly planted by streams of water, which yields its fruit in its season, and its leaf does not wither; and in whatever he does, he prospers. PSA 1:1-3

I encourage you to strengthen your relationship with the Living Word. Develop a relationship with the Torah Ė the Tree of Life.