THE IMAGE OF GOD IN THE TREES

We see in Proverbs 25:2 that the glory of God and the glory of man interlock in one very specific way! It states:

So MAYBE we should be trying to see all the pearls that God has concealed for us to find. There is a wonderful ministry called Hebrew Roots which can be found at www.geocities.com. It has done much to restore the Hebrew Roots of Christendom to those who are seeking to find them. In their vast resources, we find a description of the four levels of Scriptural interpretation. Excerpts of this information are as follows:

According to the teachings of the Jewish sages, there are four different ways in which any passage of Scripture may be understood. All four methods are said to be valid, and all four may produce somewhat different conclusions. This may seem confusing to those of us who have been educated in the culture of Western Civilization, where it is common to believe that communication can and should have only one meaning. This is not the case with the Hebrew mind set, where different meanings are not only accepted, but diligent searches are sometimes made to locate those differences.

Pashat (pah-shat) is the literal or surface meaning of the text. All students of the Scriptures are expected to learn the pashat thoroughly before delving into the other meanings. Thus, a passage of Biblical history, such as the story of Joseph in Egypt, is to be understood in its simplest (literal) fashion before one begins to draw lessons from it.

Remez (rah-mehz) is sometimes called the 'esoteric' meaning of the Scriptures, in other words, it is a meaning which is not apparent from the surface or pashat meaning. Often it involves the connecting of different scriptures together, based upon key words or concepts. This is what commonly takes place when Bible students do word studies by searching out all of the uses of a word in Scripture in order to better understand its full meaning. However, this method can also be used to connect differing concepts concerning the same subject, such as the different literary devices used to describe the Messiah.

Drash (drahsh), from which comes the Hebrew word Midrash (Meed-rahsh), are the moral lessons to be learned from the various stories and parables found in Scripture. In Yeshua's day the Rabbis tended to be divided into two different types of teachers; those who taught the law, and those who taught moral lessons based on the law, through stories and examples. The former method was called halacha (hah-lah-cah = the 'way one walks'), while the later was called aggadah (ah-gah'dah). Yeshua was primarily an aggadic teacher, as witnessed by His many parables.

Sod (sohd) is the deeper meaning of Scripture. It is often associated with the Kabbalistic teachings of medieval Jewish mysticism. Sod includes various methods of addressing Scripture text from a completely non literal position.

By using these four different methods of interpretation, the Sages were able to understand that many of the scriptures, which seemed to have been written in a very literal fashion, also contained layers of more profound meanings. As a result of this viewpoint many orthodox Rabbis might say that all of the Hebrew Scriptures, right down to the letter level, teach in some way about the Messiah and how He is to come to redeem Israel and the world.

J. R. Church has likewise referred to these levels in his fantastic teachings. I should emphasize, however, that NONE of these four levels is independent of the other three. They overlay one another to complete the picture, and are interchangeable as needed. Each layer INTERACTS with the other three. It is ALL ONE. As we see the different layers, we must be faithful to lock them back into their proper perspective of the entirety of the picture, which is God's Plan for Mankind. Just as we view things from three dimensions, we cannot take height away and deem it separate from length and width. These four levels likewise interlock and cannot be viewed independently from one another and retain the integrity of the Scriptural text. It is actually by checking on this interlocking integrity that the deeper Sod level interpretations can be validated or rejected. If Sod interpretations do not interlock with the other three levels, they are invalid.

We find a tremendous teaching of the Sod in a wonderful book by Avi Ben Mordechai. It is actually the third in a series of three volumes by the name of Messiah. It tells of the Tree of Life (Tree 1) which is repeatedly referenced in our Bible. He is not afraid to deal with Jewish Mysticism and Kabbalah and put them in their proper Sod perspective of Christian understanding. Though I don't concur with ALL of his conclusions, there is much wonderful food for thought for the one who is ready to advance from the milk of (Hebrews 5:12) to the strong meat. In it we read: "... the evolution and ideas of Jewish mysticism find their beginnings with Adam who then taught it to his progeny. Eventually, it was passed down to Noah, Abraham, Moses, David, Solomon, and then to the kings, prophets, sages, and rabbis .... It was not until the thirteenth century that Jewish mysticism regained popularity ..., (and) ... books on the esoteric - doctrines of Judaism were written for the first time, - eventually leading others to begin disseminating the major ideas to a wider public. Jewish mystical tradition is embodied in teachings referred to as Kabbalah. Decidedly, one of the most vital works of The Kabbalah is the writings of the Zohar, a book which seems to 'fulfill the great historical task of a sacred text supplementing the Bible and Talmud on a new level of religious consciousness'."

Another interesting source for the Christian perspective of Kabbalah writings is YashaNet. Per their mission statement, YashaNet is dedicated to helping followers of Yeshua become conformed to the image of God, and grow in intimacy with Him, through a proper understanding of the role of God's Torah in their lives. Because the Sod level is very hard to disseminate, we do find that the Yashanet views differ somewhat from those presented by Avi Ben Mordechai, but this study too is wonderful.

MANY Sod level interpretations are recorded in the writings of the Kabbalah. As Hebrew Roots warns us, within this level, it is easy to go astray. That is why we must be sure to interlock our findings with the first three levels to be sure there is no conflict. Some errors are harmless and expected, being reconciled as study continues. However, within the depths of Kabbalah interpretations lies some very DANGEROUS TERRAIN! The foundation for proper understanding must be carefully laid before pursuing deeper understandings. Yet for the one who is well grounded, and ready for strong meat, there is much beauty and depth to the Kabbalah which should be addressed by Christendom.

Both Avi Ben Mordechai and YashaNet see the Tree of Life as representing, on the Sod layer, the various manifestations of God. There are three pillars to this tree, and one outer pillar represents the masculine traits, the other is the feminine traits, and the center pillar harmonizes the two into divine balance. Combining these sources, we see that there are 10 Sefirot or character manifestations within this tree.

The left pillar has Binah (Understanding), Gevurah (Might, Strength, Severity), and Hod (Splendor, Majesty). The one which appears to us to be the right has Chochmah (Wisdom), Chesed (Mercy, Lovingkindness, Forgiveness), and Netzach (Eternity, Victory). The center column has Keter (Mediation), Tiferet (Glory, Beauty), Yesod (Foundation, Tzadiq [i.e. Righteousness], Reproduction), and Malchut (Daughter, Kingship, Kingdom). Understanding how the key words of these manifestations correlate to Scripture make it come alive. Avi Ben Mordechai sees the pillar which we have designated as left as being the male portion of the equation, and the right as the female. YashaNet rather sees it from the reverse perspective, and indeed this seems to be the primary question of Biblical scholars today. Which is really which? We cannot say with certainty. We generally assign the more nurturing attributes to the female and the strength to the male. This is why some say that what we see as the left side is the male disposition. There are also however, good arguments for the right side being the male portion, and the left the female. Regarding my stand, the verdict is still pending on this one. The center column, however, it is the perfect balance between the two. Of these ten Sefirot, Keter is the head. YashaNet indicates that one of the aspects of Keter is "ancient". He is the "Ancient of Days", and aligns with our Scriptural references of the Father. Going on down the center pillar, we come to the Son, represented by Tiferet. The Holy Spirit aligns to Malchut. I believe that Jacob (Israel) aligns to Yesod. He is the third of three generations which form the foundation for the propagation of the seed of promise. As Believers, we receive our direction from the Holy Spirit. Thus, we align with Malchut, and represent the Kingdom of God via the Holy Spirit within us. Reproduction occurs within the tree, as Yeshua is physically begotten by the Father.

The ordering of the center pillar is not consecutive, but rather relational. It shows the Father and Son, then the Son would be born into human form via the seed of Jacob, and the Holy Spirit would then dwell within those who embrace the Son.

There is an 11th Sefirah which is usually not pictured on this tree. It is called Da'at, and is usually considered to be a quasy-Sefirah or the "hidden" Sefirah. Both Avi Ben Mordechai and YashaNet view this Sefirah as being a part of the Tree of Life, but it is not structured as a part of this tree. It appears that it is actually more accurately adjoined to this tree, rather than being a part of it. Aish.com is another source which discusses the Da'at. In these writings, Rabbi Shimon Leiberman says that the Da'at "bridges the awesome gap between concepts and reality". Their wording is interesting, as I must part company with Mordechai and YashaNet here, and explain what I see. In Eden, I believe that there was a dual Da'at (two bridges or portals) - one led to life, and the other to death. By "death" here, I simply mean the ABSENSE of life. One led to the singular DIVINE perfections of the qualities of life, truth, love, terra, good, and light, while the other led to an empty echo of this divinity, marked with the imperfection and confusion of duality. It led to truth mixed with error, love mixed with hate, terra mixed with terror, good mixed with evil, and light mixed with dark. The very absense of the purity of divine perfection deemed all aspects of this second portal and anything linked with it (from a heavenly perspective) to be "dead". Only when it is restored to the singularity of divine perfection can it once again be alive. ALAS, don't be faint hearted reader! Our LIVING God, is an AWESOME GOD. It is His job to resurrect the dead back to life, and He does it WELL! Each bridge or portal was marked by a tree, (Tree 1 and Tree 2 of our previous segments) and each tree bore fruit. Adam and Eve ate of the wrong tree, and were forced down the portal over which that tree stood. Indeed Da'at MAY JUST bridge a gap between the heavenly world/universe (which we can only now conceive) and the fallen world/universe where we now reside in this present reality.

There is yet one more aspect to our Tree of Life. This other aspect is not counted as a Sefirah because it lies above the final Divide of creation. It is called Ain Sof, which simply means "without end", "Divine Power, infinite and immeasurable". This would align to our Biblical reference of Jah, or the Most High God who resides above the firmament Divide. All of the aspects of the Tree of Life below the great Divide are aspects of Ain Sof. Keter, i.e. our Father figure, represents the most complete image of our Most High God, and is the only view we can have of Him, being below the Divide. Our view of the Father is rather remote, but we were given a better view of even the Father when He sent His Son to come and live among us. John 5:19 says:

So, just as the Father is manifestation of Ain Sof, Yeshua is manifestation of the Father. Even so, we are supposed to reflect the righteousness of Yeshua, and we do so by the direction of the Holy Spirit. This is the purpose of the center pillar. The right and left pillars provide the attributes which we need in order to attain the balance of the divine standards of the middle pillar. Those who "overcome" in Revelation are those who embrace the divine balance of God and live by it, rather than being drawn into the seduction of the Tree 2 world around them. In the end days, we believe that a trumpet will be blown and a call will go out for the Bride to come forth to her Bridegroom. It may indeed be only those who have overcome in this manner who are accounted as the Bride at this time.

Regarding this translation process of the Bride, there is a great deal of Sod implication in the first 10 chapters of Ezekiel. There are two types of beings found here, and Ezekiel refers to these beings as a type of singular entity. First, there are the Hayoth (Cherubim). Beneath the Hayoth are the Ofanim. His description of these four bodies tells of both eyes and wheels. These wheels are each said to have four faces - that of a lion, an ox, an eagle, and a man. Ezekiel describes the relationship of these four faces/wheels as being a wheel within a wheel. YashaNet surmises that this indicates multiple dimensions in the firmament. The term "full of eyes" can also mean that they had many colors. The word for eyes here is "einayim" from the root "ayin", and this same word (in Numbers 11:7) is translated color. There is a huge correlation between color and light, and the power thereof. Each wheel is directly related to a particular Cherub. The wheels only move when the beasts move and in the same direction that they do. This is ruled by the purpose of the ruach or spirit within the wheels.

We find in the YashaNet writings that Ezekiel's chariot vision is considered to be a picture of the unification of the Shekinah (composed of the "Bride") with her spouse (Yeshua). Further Sod symbolism is found in the "heave (or wave) offering" of Leviticus 23. This may be symbolic of raising the Shekinah. The Zohar indicates that what Ezekiel saw in chapters 1-10 was a picture of the Shekinah being in unity with God in the higher and lower realms. Hence, this picture was a picture of what was to come one day when the Bride and her Bridegroom are one and the Yeshuit and Davidic Kingdoms unite during the Millennial Kingdom. Per Zohar, "the Lord's heave offering" or "wave offering" indicates the Divine Throne, so called because they raise it and cause it to ascend on high. The wave offering is the First Fruits wheat offering. The symbolism here is the raising up of this offering to the throne. Then Jewish tradition says that after the offering is waved before God (the Father), it is given to the High Priest. This First Fruits offering is the Bride of Christ, and she is then being given to Yeshua, our High Priest turned Bridegroom.

Then we read in YashaNet that the Shekinah shall be filled from the upper spring ... and be crowned and radiate in perfection until the Sabbath of the Lord arrives to gather souls in the joy of holiness throughout this whole seventh millennium. Then the holy spirits of the people of Israel at the fullness of time will be invested with new, holy bodies, and be called "Saints": "And it shall come to pass that he that is left in Zion and that remaineth in Jerusalem shall be called holy" per Isaiah 4:3. These are the veiled mysteries. Just before the restoration of Israel, we see the Bride being raised up, uniting with the Bridegroom. The Holy Spirit (Shekinah) within each individual of the First Fruits Bride is crowned and radiates with a new enlightened state while reigning with King Yeshua.

Tree 2 has its own counterfeit version of this union. Within yoga is found a practice which involves the Kundalini force. In Encyclopedia of New Age Beliefs by John Ankerberg & John Weldon we find: "In Hindu mythology and occult anatomy, the goddess Kundalini is thought of as a female serpent lying dormant at the base of the spine. Arthur Avalon comments that 'Kundalini is the Divine Cosmic Energy in bodies'. She represents the female half of the divine polarity in man. While lying at the base of the spine, she is separated from Shiva (Shakti), her divine 'lover' and masculine counterpart, who resides in the brain. When aroused by yoga practices, she uncoils, travels up the spine toward her lover, opening the alleged psychic centers called chakras in the process. When the crown or top chakra is reached, the union of Shiva/Shakti occurs, supposedly leading the practitioner to divine enlightenment and union with Brahman." Even as the Bride will rise through the chakra dimensions of the spine of the universe to be united with her Bridegroom and crowned with enlightenment, the Tree 2 must have a substitute ritual, and this is it. To engage in this counterfeit practice, however, would defile the soul.

The book Zohar shows the reunification of the Shekinah with Her spouse. She ascends toward the Divine Throne, where she will join her Spouse, and He will be with Her in surpassing glory. The Most High King then seats Himself on the Divine Throne in perfect unity of essence with His Spouse, and joy is thus diffused throughout the universe.

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