EDEN

Adam and Eve were created and then placed in the garden of Eden. They lived in Eden until they ate of the tree of the knowledge of good and evil. I believe the scriptures indicate that the righteous will, one day, return to the garden of Eden.

We will literally go "back to the future".

Solomon said:

Kohelet (Ecclesiastes) 1:9 What has been will be again, what has been done will be done again; there is nothing new under the sun.

This prophetic statement seems to indicate that, in the end, righteous men will return to Eden to walk with HaShem. We will be looking at the proofs of this position and some of the ramifications of this position.

The word ‘Eden’ is defined by Strong's dictionary as:

5731 ‘Eden, ay'-den; the same as 5730 (masc.); Eden, the region of Adam's home:-Eden.

--------------- Dictionary Trace ---------------

5730 ‘eden, ay'-den; or (fem.) ^ `ednah, ed-naw'; from 5727; pleasure:- delicate, delight, pleasure. See also 1040.

The first use of a Hebrew word in the Torah is the place where that concept is created. The first time the word Eden is used in the Torah, is in:

Bereshit (Genesis) 2:8-10 Now HaShem God had planted a garden in the east, in Eden; and there he put the man he had formed. And HaShem God made all kinds of trees grow out of the ground--trees that were pleasing to the eye and good for food. In the middle of the garden were the tree of life and the tree of the knowledge of good and evil. A river watering the garden flowed from Eden; from there it was separated into four headwaters.

From this passage we learn that the garden was planted by HaShem in Eden. The implications are that Eden is bigger than the garden. We also see that HaShem's place for man was Eden. That was the place He put them first. The garden was watered by a river which flowed from Eden. The Talmud indicates that all of the water in the world originated in Eden^{^[1]}. I believe that this earthly Eden is a copy of the heavenly Eden even as the Tabernacle was a copy of the heavenly tabernacle.

The tree of life, in the middle of the garden, is more than just an ordinary tree. HaShem said that the one who eats from this tree will live forever:

Bereshit (Genesis) 3:22 And HaShem God said, "The man has now become like one of us, knowing good and evil. He must not be allowed to reach out his hand and take also from the tree of life and eat, and live forever."

HaShem wanted to prevent fallen man from eating from this tree, so He put a special guard at the tree:

Bereshit (Genesis) 3:24 After he drove the man out, he placed on the east side of the Garden of Eden cherubim and a flaming sword flashing back and forth to guard the way to the tree of life.

The rollers that hold a Torah scroll are known by Jews, as the "Tree of Life". The tree of life is also known as Torah:

Mishlei (Proverbs) 3:13-20 Blessed is the man who finds wisdom (The Living Torah), the man who gains understanding, For she is more profitable than silver and yields better returns than gold. She is more precious than rubies; nothing you desire can compare with her. Long life is in her right hand; in her left hand are riches and honor. Her ways are pleasant ways, and all her paths are peace. She is a tree of life to those who embrace her; those who lay hold of her will be blessed. By wisdom HaShem laid the earth's foundations, by understanding he set the heavens in place; By his knowledge the deeps were divided, and the clouds let drop the dew.

We can now understand why the following is recited when the Torah scroll is returned to the ark:

“Return O HaShem, to the myriads of Israel's families. Arise HaShem to Your resting place, You and Your mighty ark. Clothe Your priests with righteousness. May those who have experienced Your faithful love shout for joy. For the sake of Your servant David, don't delay the return of Your Messiah.”

“I give you good instruction; do not forsake My Torah. A tree of life it is for those who take hold of it, and blessed are the ones who support it. It's ways are ways of pleasantness, and all it's paths are peace. Long life is in it’s right hand, in it's left are riches and honor. HaShem was pleased for the sake of His righteousness, to render the Torah great and glorious.”

This prayer clearly portrays the Torah as the "tree of life". This tree is mentioned a couple of times in the book of Mishlei (Proverbs) as pertaining to Mashiach. This tree still exists!

The Midrash Rabbah also indicates that the Tree of Life is Torah:

Midrash Rabbah - Vayikra (Leviticus) IX:3 Another interpretation [of the verse hitherto rendered]: ’And to him who setteth aright (we-sam) the way will I show the salvation of God.’ R. Jannai said: It is spelt [so as to be capable of being read] we-sham, [thus making the passage mean], one who calculates (shayyem) his way will prosper greatly. There is a story that R. Jannai when once walking in the road, saw a man of exceeding effusiveness^{^[2]} who said to him: ‘Would you, Rabbi, care to accept my hospitality?’ R. Jannai answered: ‘Yes,’ whereupon he brought him to his house and entertained him with food and drink. He tested him in [the knowledge of] Talmud,^{^[3]} and found [that he possessed] none, in Haggadah, and found none, in Mishnah, and found none, in Scripture, and found none. Then he said to him: ' Take up [the wine cup of benediction] and recite Grace.’ The man answered: ' Let Jannai recite Grace in his own house! ‘’ Said the Rabbi to him: ' Are you able to repeat what I say to you? ' 'Yes,’ answered the man. Said R. Jannai: ' Say: A dog has eaten of Jannai's bread.’^{^[4]} The man rose and caught hold of him, saying: ' You have my inheritance, which you are withholding from me!’ Said R. Jannai to him: ‘And what is this inheritance of yours which I have? ' The man answered: ‘Once I passed a school, and I heard the voice of the youngsters saying: The Law which Moses commanded us is the inheritance of the congregation of Yaakov (Deut. XXXIII, 4); it is written not ‘The inheritance of the congregation of Jannai’, but ’ The inheritance of the congregation of Yaakov’.^{^[5]} Said R. Jannai to the man: ‘How have you merited to eat at table with me? ' The man answered: ‘Never in my life have I, after hearing evil talk,^{^[6]} repeated it to the person spoken of, nor have I ever seen two persons quarrelling without making peace between them.’ Said R. Jannai: ' That I should have called you dog, when you possess such good breeding (derek-erez)! ' ^{^[7]} He applied to him the passage: ’And as for him who sham the way, him will I show great prosperity’ [meaning]: ‘He who calculates his way, will prosper greatly.’ For R. Shmuel (Samuel) b. Nahman said: [The duty of] derek-erez preceded the Torah by twenty-six generations.^{^[8]} This is [implied in] what is written, To keep the way to the tree of life (Gen. III, 24). [First Scripture mentions] the way (derek) which means derek-eretz, and afterwards [does it mention] ’ The tree of life’, which means the Torah.

Midrash Rabbah - Devarim (Deuteronomy) I:1 DEBARIM 1. THESE ARE THE WORDS. Halachah^{^[9]}: Is it permissible for a Jew to write a Scroll of the Law in any language, etc.? The Wise have learnt thus^{^[10]}: The difference between [sacred] books and phylacteries and mezuzoth is only that [sacred] books may be written in any language. R. Gamaliel says: With books too [the only other language] in which they permitted them to be written is Greek. And what is R. Gamaliel's reason for saying that a Scroll of the Law may be written in Greek? Our Rabbis have taught thus: Bar Kappara, interpreting the verse, God enlarge Japheth, and he shall dwell in the tents of Shem (Gen. IX, 27), said: This indicates that the words of Shem may be rendered in the languages of Japheth^{^[11]}; therefore have [the Rabbis] permitted [sacred books] to be written in Greek. The Holy One, blessed be He, said: ' See how beloved is the language of the Torah; it is healing for the tongue. ‘^{^[12]} Whence do we know this? For so Scripture says: A soothing [lit. ‘healing’] tongue is a tree of life (Prov. XV, 4); and ‘tree of life’ is but another term for Torah, as it is written, She is a tree of life to them that lay hold upon her (Prov. III, 18). That the language of the Torah lends fluency to the tongue you can learn from the fact that in the time to come God will bring from the Garden of Eden excellent trees. And wherein consists their excellence-In that they are soothing to the tongue. As it is said, And by the river upon the bank thereof, on this side and on that side, shall grow

One day the righteous will have the right to eat from this tree:

Revelation 2:7 He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes, I will give the right to eat from the tree of life, which is in the paradise of God.

Paradise is the English transliteration of the Greek "paradiso", which is how the Septuagint translates the "Garden of Eden". So, Revelation 2:7 indicates that we will one day be able to eat from the tree of life in the Garden of Eden! We find later on, in the book of Revelation, that the tree of life is in the new Jerusalem:

Revelation 21:1 - 22:5 Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and there was no longer any sea. I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband. And I heard a loud voice from the throne saying, "Now the dwelling of God is with men, and he will live with them. They will be his people, and God himself will be with them and be their God. He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away." He who was seated on the throne said, "I am making everything new!" Then he said, "Write this down, for these words are trustworthy and true." He said to me: "It is done. I am the Alpha and the Omega, the Beginning and the End. To him who is thirsty I will give to drink without cost from the spring of the water of life. He who overcomes will inherit all this, and I will be his God and he will be my son. But the cowardly, the unbelieving, the vile, the murderers, the sexually immoral, those who practice magic arts, the idolaters and all liars--their place will be in the fiery lake of burning sulfur. This is the second death." One of the seven angels who had the seven bowls full of the seven last plagues came and said to me, "Come, I will show you the bride, the wife of the Lamb." And he carried me away in the Spirit to a mountain great and high, and showed me the Holy City, Jerusalem, coming down out of heaven from God. It shone with the glory of God, and its brilliance was like that of a very precious jewel, like a jasper, clear as crystal. It had a great, high wall with twelve gates, and with twelve angels at the gates. On the gates were written the names of the twelve tribes of Israel. There were three gates on the east, three on the north, three on the south and three on the west. The wall of the city had twelve foundations, and on them were the names of the twelve apostles of the Lamb. The angel who talked with me had a measuring rod of gold to measure the city, its gates and its walls. The city was laid out like a square, as long as it was wide. He measured the city with the rod and found it to be 12,000 stadia in length, and as wide and high as it is long. He measured its wall and it was 144 cubits thick, by man's measurement, which the angel was using. The wall was made of jasper, and the city of pure gold, as pure as glass. The foundations of the city walls were decorated with every kind of precious stone. The first foundation was jasper, the second sapphire, the third chalcedony, the fourth emerald, The fifth sardonyx, the sixth carnelian, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprase, the eleventh jacinth, and the twelfth amethyst. The twelve gates were twelve pearls, each gate made of a single pearl. The great street of the city was of pure gold, like transparent glass. I did not see a temple in the city, because the Lord God Almighty and the Lamb are its temple. The city does not need the sun or the moon to shine on it, for the glory of God gives it light, and the Lamb is its lamp. The nations will walk by its light, and the kings of the earth will bring their splendor into it. On no day will its gates ever be shut, for there will be no night there. The glory and honor of the nations will be brought into it. Nothing impure will ever enter it, nor will anyone who does what is shameful or deceitful, but only those whose names are written in the Lamb's book of life. Then the angel showed me the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb Down the middle of the great street of the city. On each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nations. No longer will there be any curse. The throne of God and of the Lamb will be in the city, and his servants will serve him. They will see his face, and his name will be on their foreheads. There will be no more night. They will not need the light of a lamp or the light of the sun, for the Lord God will give them light. And they will reign for ever and ever.

We have now traveled full circle back to the tree of life and the river which are in the Garden of Eden. Remember that the river provided our only link with Eden after we were evicted for sinning. This connection provides the reason for the mikveh (baptism). It is also noteworthy to notice that the meaning of the "Jordan" river is: "that which descends from Eden or the Judge". "What has been before will be again, there is nothing new under the sun". The ideal that HaShem created for man has been preserved for the day that we can enter without sin.

The flood, in Noah’s day removed all traces of the rivers associated with Eden, in Bereshit (Genesis). There is no reason to believe that the Tigris and Euphrates rivers are the same as the post diluvian rivers by those same names. This, I believe, ended the existence of the earthly garden of Eden. This would account for the fact that we can not find it, or the cherubim, today.

I propose that the tree of life was and will be planted where the Ark of the Covenant was and will be placed, in the Holy of Holies. Remember that the only thing in the Ark were the tablets of stone with the summation of Torah. These tablets represented the Torah which is the tree of life. Now, since we know that everlasting life is only found in Yeshua from:

I Yochanan (John) 5:11-12 And this is the testimony: God has given us eternal life, and this life is in his Son. He who has the Son has life; he who does not have the Son of God does not have life.

There is yet one more connection between the Garden of Eden and the Temple mount. In this passage we will see HaSatan (the Satan) in both places:

Yechezkel (Ezekiel) 28:12-15 "Son of man, take up a lament concerning the king of Tyre and say to him: 'This is what the Sovereign HaShem says: "'You were the model of perfection, full of wisdom and perfect in beauty. You were in Eden, the garden of God; every precious stone adorned you: ruby, topaz and emerald, chrysolite, onyx and jasper, sapphire, turquoise and beryl. Your settings and mountings were made of gold; on the day you were created they were prepared. You were anointed as a guardian cherub, for so I ordained you. You were on the holy mount of God; you walked among the fiery stones. You were blameless in your ways from the day you were created till wickedness was found in you.

We can see that Yeshua is the Living Torah and the tree of life! Both of these symbols accurately describe Yeshua. But wait, there is more! Notice:

Luqas (Luke) 23:39-43 One of the criminals who hung there hurled insults at him: "Aren't you the Mashiach? Save yourself and us!" But the other criminal rebuked him. "Don't you fear God," he said, "since you are under the same sentence? We are punished justly, for we are getting what our deeds deserve. But this man has done nothing wrong." Then he said, "Yeshua, remember me when you come into your kingdom." Yeshua answered him, "I tell you the truth, today you will be with me in paradise."

Wherever the earthly Garden of Eden (paradise) was, Yeshua and the thief went to the garden of Eden on the day of their death.

According to R. Isaac Nappaha the fact that the Temple was built on the sight of the Akeida (Zev.62a) is the basis of the saying that “whoever is buried in the land of Israel is as if he were buried beneath the altar”^{^[13]}. This, I believe, is where the saints are in:

Revelation 6:9 When he opened the fifth seal, I saw under the altar the souls of those who had been slain because of the word of God and the testimony they had maintained. They called out in a loud voice, "How long, Sovereign Lord, holy and true, until you judge the inhabitants of the earth and avenge our blood?" Then each of them was given a white robe, and they were told to wait a little longer, until the number of their fellow servants and brothers who were to be killed as they had been was completed.

But, I digress. Paul indicates that the heavenly Garden of Eden (paradise) is "up":

II Corinthians 12:2-4 I know a man in Mashiach who fourteen years ago was caught up to the third heaven. Whether it was in the body or out of the body I do not know—HaShem knows. And I know that this man--whether in the body or apart from the body I do not know, but HaShem knows-- Was caught up to paradise. He heard inexpressible things, things that man is not permitted to tell.

If the heavenly garden of Eden is "up", then it makes sense that it will come ‘down’ with the New Jerusalem. I believe that HaShem will show us the heavenly Garden of Eden (paradise) after He renews the earth at the end of the seventh millennium.

In this next passage we see Zion and its current wilderness as they will be transformed:

Yeshayahu (Isaiah) 51:3 HaShem will surely comfort Zion and will look with compassion on all her ruins; he will make her deserts like Eden, her wastelands like the garden of HaShem. Joy and gladness will be found in her, thanksgiving and the sound of singing.

Since this has not yet happened, we can look forward to this day!

Eden was a sanctuary, without sin, where HaShem dwelt with men. This is a copy of the heavenly Eden.

After the fall, the Temple was the sanctuary, without sin, where HaShem dwelt with men.

The new Jerusalem, in Eden, will be a sanctuary, without sin, where HaShem will dwell with men, on earth.

There are other interesting connections^{^[14]}:

How was the world created? When HaShem created the world, He didn't create it as a vast expanse of existence all at once. Rather, He created a single point, and from there, He drew out the entire universe. We know where that place, that first point, is. It's about a mile from where I'm writing this. Behind the Kotel, the "Western Wall," on a hill where now sits a Mosque, there is a stone. That stone is called the Even Shetia, literally the Foundation Stone. From that stone the entire Universe was drawn out. In other words, when HaShem created the world, there was a single point of contact between the world above and this world. The site of that stone was the place where HaShem tested Abraham by commanding him to bring up his son Isaac as a sacrifice; that stone is the site where Yaakov dreamed of a ladder connecting Heaven and Earth and angels going up and down on it. Around that stone stood the two Holy Temples. In the first Temple, the Holy Ark sat on top of that Foundation Stone, and around it was the Holy of Holies; around the Holy of Holies was the Sanctuary; around the Sanctuary was the Courtyard of the Temple; around that was Jerusalem; and around Jerusalem -- the universe. And it is around that stone that we long to see the Third and final Temple inaugurated in the month of Cheshvan.

Connecting Worlds

In Psalm 50, Mizmor L'Assaf, it says: "Out of Zion, consummation of beauty, HaShem appeared." What does it mean that HaShem "appeared" in this world out of Zion? It means that there is a place called "Zion" that connects the world above to this world. Zion is the place of the foundation stone. They are one and the same -- the gateway to that which is beyond this world. The word "Zion" is an interesting word. It is related to the word "l'tzayein" -- meaning "to mark," "to indicate," "to show something." When we say that the world was founded on that point called Zion, it means that the whole world stands on the principle that its very existence is to be "mitzayain" -- to indicate something.

When you found a nation, a club or a company, you make a declaration of its goals. When the American Colonies seceded, they drew up a "Declaration of Independence." That was the foundation of the United States. The foundation of something necessarily includes the aspirations and the ultimate purpose of that which has been founded. In other words, when we say that the world is founded on the point called Zion, not only is Zion its point of departure -- the place from which it emanates and spreads out -- but it is also its purpose.

The purpose of Zion is to mark. To mark that there is something which protrudes above the vast trackless expanse of nothingness; to indicate that there is a world above this one.

As we said before, Zion is where the site of the Temple was revealed to Yaakov. How was the Holy Temple revealed to Yaakov? By a ladder. Nothing in the Torah is coincidental. What is the idea of a ladder? A ladder is that which connects one place to another. Yaakov's ladder tells us that there is a place -- a place called Zion -- that reveals that there is a connection between the upper and the lower. The task of Zion is to stand with a finger pointing upward saying, "There is a higher world. And our very existence proves it."

FIRST IN CREATION,

FIRST IN IMPORTANCE^{^[15]}

Eretz Yisrael was created first and afterwards the rest of the world, as the passage states (Mishlei 8:26): "Before He made Eretz (land) and Chutzot (outlying areas)."

The term "Eretz" applies to Eretz Yisrael which was the main purpose of creation and therefore created first. All the other lands are considered secondary in importance as they were in the sequence of creation and are therefore referred to as "Chutzot."

Even today we refer to the land we love simply as "Eretz" while the rest of the world is "Chutz," outlying areas of secondary importance.

Ta'anit 10a

This study was written by Hillel ben David

(Greg Killian).

Comments may be submitted to:

Greg Killian

7104 Inlay St SE

Lacey, WA 98513

Internet address: gkilli@aol.com

Web page: http://www.betemunah.org/

(360) 584-9352

Return to The WATCHMAN home page

Send comments to Greg Killian at his email address: gkilli@aol.com

^{^[1]} Bechorot 55a. See Malbim on Genesis 2:10.

^{^[2]} Meshuppa’, fr. shafa’ (to flow in abundance). Jast.: ' eloquent. ' But in view of the passive form, ‘well endowed (with blessings, qualities, good influences that have flowed in upon him).---M.K. renders: ' distinguished in dress, like a scholar, so that R. Jannai mistook him for one.

^{^[3]} In edd. the order of these grades of knowledge is--obviously wrongly- reversed.

^{^[4]} Probably in the sense of ' has eaten bread with Jannai ‘.

^{^[5]} So that it is wrong for any Israelite to be treated as one having no share in the Torah and called a dog, for every Israelite has a share therein, if only a potential one.

^{^[7]} A term difficult to render; it expressed what in English is understood by gentlemanly bearing and conduct, high-principled behaviour. v. Ab. III. 17 (Sonc. ed.), p. 40.

^{^[8]} Since the duty of derek-erez commenced with the very first man created, while the Torah was not given until Moses, twenty-six generations later.

^{^[9]} It is characteristic of this Midrash that every discourse in it begins with an halachic question introduced by the term Halachah: v. Introduction.

^{^[10]} M. Meg. 1, 8; v. Rabbinowitz, Mishnah Megillah, p. 60.

^{^[11]} Shem is the ancestor of Israel and Japheth of the Greeks (Jawan). Cf. Gen. X, 2and 21. Cf. Meg. 9b.

^{^[12]} It gives it fluency even where one normally stammers, as the Midrash proceeds to explain.

^{^[13]} Tosef., Av.Zar.3:3; ARN 26:41; S.Lieberman, ‘Hellenism in Jewish Palestine (1950), p.163

^{^[14]} This excerpt is taken from: "Seasons Of The Moon" written by Rabbi Yaakov Asher Sinclair

^{^[15]} Ohr Somayach, Torah Weekly - Vayeshev 5758, Written and Compiled by Rabbi Yaakov Asher Sinclair