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Enoch Saw Eden's Tree of Life in the Third Heaven

Sixty groups sat under a tree five hundred years thick. Adam stood outside with spices. The garden did not open for him again.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Tree at the Center
  2. Adam Asked for the Tree
  3. Sixty Groups Under the Branches
  4. The Frozen Water and the Weeping

The angels brought Enoch up through cloud and the hanging sea and the dark where the chained ones wept, and they stopped him in the third heaven and told him to look down. He looked. Below him, between the world that rots and the world that does not, a garden was still growing. He knew it the way a man knows a house he has never been allowed to enter. It was Eden, exactly as it had been before Adam was sent out.

Enoch Saw Eden's Tree of Life in the Third Heaven Click for full size

Every tree bore fruit at once. No bough was empty. The air was sweet enough to taste. Four streams left the place, thick as honey and oil, and the smell of the garden spilled past its own border into the heavens above and below.

The Tree at the Center

At the center stood the Tree of Life. Gold and vermilion and the color of fire, all at once, too much for a mouth to hold. Its branches covered what stood near it. Its root went down as if it meant to finish the earth. The trunk alone was a walking distance of five hundred years, and even the foliage was that wide. Primordial waters split beneath it and ran out from the root.

Three hundred shining angels moved through the rows, tending and singing. Their voices did not stop. The garden was never quiet. This was the place where God rested when He entered paradise, the resting place below, as the throne room was above.

Enoch asked his guides who the garden was for. They told him: for the righteous who endure, who turn from wickedness, who judge fairly, who give bread, who clothe the naked, who lift the fallen, who help the orphaned, who walk without fault before the face of the Lord. That is what they inherit. A garden on the south side of the third heaven, and on the north a place of fire and the same absolute dark he had already passed through, only hotter.

Adam Asked for the Tree

Adam had stood in that garden once with the fruit still on the trees and the beasts still under his hand. Then the driving began. Angels pushed him and Eve toward the gate amid their loud crying, and Adam begged them to leave him a little space so he could plead, because he only had sinned. The angels paused. God asked why they had stopped. Is it I who have done wrong? Or is my judgment badly judged? The angels fell on their faces and said He judged right, and the driving started again.

Adam asked for the Tree of Life before they put him out. God refused. Cherubim already held the flaming sword that turned every way. Adam would not taste it now. If he kept himself from evil after he left, there would be a raising, and then the tree. Not today.

He wept opposite the gate. He asked the angels for fragrant herbs, so he could offer something once he was on the wrong side of the wall. God let him go back in for that much. Adam took four kinds, crocus and nard and calamus and cinnamon, and seeds for his food, and then he went out, and they were on the earth.

Sixty Groups Under the Branches

Enoch looked again. The garden was not empty. Sixty groups of the righteous sat beneath the Tree of Life and studied. They were the sixty queens of the verse, seated in the shade of a trunk no living walker could cross in a lifetime. Outside the tree sat sixty more, the middling, still studying, not as close. Disciples without number filled the rest of the ground. They did not quarrel. They all drew from one source, one law, one analogy, as if the garden itself would not bear a split reading.

The whole world is a walking distance of five hundred years, and that world is like a pot cover on Gehenna. Eden is beyond measure. The sixty under the tree already had their seats. History went on below them. They did not get up.

The Frozen Water and the Weeping

Later, when Adam was old, a chariot like the wind came for him, wheels of fire, and took him back into paradise. He saw the Lord on a throne and could not bear the light off that face. He heard that the time had come for him to die. He asked not to be cast from the Presence, he who had been shaped from dust. God told him his seed would stay. Then the angel Michael took Adam's hand and led him out. Michael touched the waters around paradise with his rod. The water froze. They walked across it as on a bridge, and the vision ended, and Adam did not die that day.

Enoch stood in the third heaven with that same garden under him. He had come from the second heaven, where chained angels had begged him to intercede and been refused. Now he was looking at the seats prepared for humans who had not turned away, and at the gate where Adam had been allowed spices and not the tree. He wept. Not because the garden was closed to him in that hour. Because he could see the accounting whole, south and north, tree and fire, the sixty already seated and the man who had left with cinnamon in his fists.

He did not eat from the tree. He was a witness, not an heir. The singing did not pause for his tears.


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From the tradition

Sources

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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Vita Adae et Evae 25-29Life of Adam and Eve

Retold in our words. Read the original at the link below.The Books of Adam and Eve, trans. L. S. A. Wells, in The Apocrypha and Pseudepigrapha of the Old Testament, vol. 2 (1913) · Public Domain

One such story, preserved in Vita Adae et Evae (The Life of Adam and Eve), tells of a remarkable vision. It's a bit obscure, not as well-known as other heavenly journeys like Enoch's, but it's incredibly powerful.

As the story goes, Adam, nearing the end of his life, calls his son Seth to his side. “Hear these words, my son,” he says, imparting a profound truth. "One day, not long after your mother and I had been expelled from Paradise, as we finished our prayers, I had a vision..."

Adam, bowed in prayer, still reeling from the loss of Eden. Suddenly, a chariot appears "like the wind and its wheels were fiery." Before he can even grasp what's happening, he's swept up, transported back to… Paradise.

There, he beholds a sight both terrifying and awe-inspiring: the Lord seated on a mighty throne. The flames radiating from God's face are unbearable, and angels surround the chariot in countless numbers. Overwhelmed, Adam prostrates himself.

And then he hears the divine voice. "'Because you transgressed My commandment, the time has come for you to die.'" Can you imagine the weight of those words? After all this time, the consequence of his actions is finally catching up to him.

But Adam, ever the creation of God's own hands, pleads for mercy. "'Master of the Universe! Do not cast me out of your presence, I whom You shaped out of dust. Do not banish what You Yourself nourished.'" It's a raw, heartfelt plea for forgiveness and remembrance.

And God responds, offering a glimmer of hope: "'Fear not, because of your love of knowledge, your seed will always be with Me.'" This promise, that his descendants, his legacy, will endure, must have been a great comfort. The Zohar tells us of the importance of a righteous lineage, and here, it’s confirmed for Adam himself.

Prostrate once more, Adam offers a prayer of praise: "'You are the eternal and supreme God. You are the true Light shining above all lights. May it be Your will to bestow abundance on the race of men.'" It's a moment of profound humility and acceptance.

Then, as swiftly as it began, the vision changes. The angel Michael seizes Adam's hand and leads him out of Paradise. Michael touches the waters surrounding Paradise with his rod, and they freeze solid. Together, they cross this newly formed bridge, returning Adam to the world. "That is when the vision came to an end. Nor did I die on that day.”

What does it all mean? This story is a powerful example of a Merkavah (the Divine Chariot) myth. Merkavah, meaning "chariot" in Hebrew, refers to a mystical tradition centered on visions of the divine chariot. Like Ezekiel, Adam experiences a direct encounter with the divine presence, as explored in depth by scholars like Gershom Scholem.

According to Ginzberg's retelling in Legends of the Jews, this narrative places Adam as the first to undertake such a heavenly journey. While Enoch's ascent is more widely known, this glimpse into Adam's experience reveals a similar yearning for connection with the divine. As we find in Midrash Rabbah, the desire to return to the source, to be close to God, is a recurring theme in Jewish thought.

This vision, occurring soon after the expulsion, suggests a longing for reconciliation, a desire to understand his place in the divine plan. God's reassurance, that Adam's lineage will be remembered, offers solace and reaffirms his importance in the grand scheme of creation.

So, the next time you think about Adam, remember this lesser-known story. Remember his journey back to Paradise, his plea for forgiveness, and the promise of his enduring legacy. It's a reminder that even after mistakes, there's always the possibility of connection, of hope, and of a place in the divine tapestry.

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Shir HaShirim Rabbah 6:8Shir HaShirim Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

Shir HaShirim Rabbah turns to Sixty Righteous Souls Under the Tree of Life in Eden.

What's truly astonishing is the sheer scale described. It's taught that the Tree of Life itself covers a walking distance of five hundred years! And not just the foliage, but, as Rabbi Yehuda ben Rabbi Ilai clarifies, even the trunk stretches that far.

The descriptions don't stop there. The text continues with increasingly vast measurements. Now, a kor is an ancient measure of land, big enough to be seeded with one kor of seed, roughly 75,000 square cubits. A tarkav is much smaller, one-sixtieth of a kor. It's a way of illustrating the incredible abundance and scale of Eden.

The passage then launches into a geographical comparison. The runoff of Kush irrigates Egypt. Egypt, we're told, is a forty-day walk, measuring 400 by 400 parasangs (an ancient Persian unit of distance). And get this: Egypt is only one-sixtieth the size of Kush! Kush itself is a seven-year walk and a mere one-sixtieth of the whole world.

Still with me? Good, because here's where it gets really wild. The world is described as a five-hundred-year walk in both length and width. And even that immense area is just one four-hundredth the size of Gehenna – often translated as Hell! Based on these measurements, the walking distance of Gehenna would be two hundred thousand years! We thus find that the whole world in its entirety is like a pot cover for Gehenna.

Then comes the kicker: the world is one-sixtieth the size of Eden, and, crucially, Eden is described as being "beyond measure." Some suggest the text should read that Gehenna is one-sixtieth the size of Eden, but either way, the emphasis on the infinite scale of Eden is clear.

So, what about the folks who aren't under the Tree of Life? The passage mentions "eighty concubines," interpreted as sixty groups of "middling" people. They, too, are studying Torah, but outside the immediate presence of the Tree. And then there are the "young women without number," representing the countless disciples of wisdom.

A natural question arises: are these different groups in conflict? Are they arguing with each other? Not at all! The verse continues: "One is my faultless dove." The Midrash (rabbinic interpretive commentary) emphasizes their unity, stating that they all draw from the same source, the same halakha (Jewish law), the same verbal analogies, the same a fortiori arguments. They might be in different locations, at different levels, but they are all connected to the same core truth.

What does all of this tell us? It's more than just a series of fantastical geographical measurements. It's a symbolic representation of the vastness of the spiritual realm. The endless scale of Eden, compared to even the immense size of the world and Gehenna, reminds us of the infinite potential for growth and connection with the Divine. And the image of countless souls, all studying Torah and drawing from a single source, speaks to the underlying unity of all spiritual seekers. So, next time you picture the Garden of Eden, remember: it's bigger than you think!

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