As stated at the beginning of this brief study, the Living and Written Torah is the dominant theme of the Bible. Let’s quickly review three parts of the Bible—the beginning, the middle and the end—to illustrate our point.

In Genesis one, at the beginning of the Bible we find the following.

Genesis 1:1, The Hebrew grammatical marker word consisting of an aleph and tav (the first and last letters of the Hebrew alphabet) are found twice in verse one, just before and after the word heaven. They are the fourth and seventh Hebrew words in this sentence. The astute Bible student see this as a prophetic reference to Yeshua, who is the Beginning and the End (the Alpha and Omega AW, Rev 1:8, 11; 21:6, 22:13), and to the fact that Yeshua would come from heaven in the fourth millennia and would come back to earth from heaven in the seventh millennia.
Genesis 1:3, Light was the first creative act of Elohim. Light is a biblical metaphor for Torah or the Word of Elohim (Prov 6:23; Ps 119:105). Light pierced and still pierces the darkness of evil. Darkness is a biblical metaphor for Torahlessness or all that which is of the world, the flesh and the devil and which is contrary to or in rebellion against the will and Word of Elohim (John 1:5; 3:16–21).
Genesis 1:3–5, Light is mentioned five times here. Some Bible teachers refer to this as the five points of light—a reference to the five books of the Torah (Gen through Deut), and to Yeshua, who was the light of the world before the sun was created on the fourth day in Gen 1:14. Yeshua, that same spiritual Torah-light will replace the sun in the New Jerusalem (Rev 21:23; 22:5).
In Genesis 1:3, we find the complete spelling of the word light (aleph, vav, resh), as opposed to a defective spelling minus the vav that the physical sun gives (see Gen 1:14, the first reference to light in that verse is spelled defectively). This points to the supreme and supernal Torah-light from heaven, which is Yeshua, the Torah-Word of Elohim that was made flesh and dwelt among men (John 1:1,14), and who was the spiritual Light of the world (John 1:4–5; 8:12).
Next we come to the middle of the Bible, which is Psalm 119. This is the Bible’s longest chapter and the highest praise of Torah to be found in all of the Scripture. This psalm examines all aspects of the Torah much like a jeweler examining and admiring every facet and angle of the world’s largest and most priceless diamond. In this psalm, we learn what should be our view of and response toward the Torah of Elohim.
Finally, we come to the end of the Bible, which is the Book of Revelation. In the last two chapters of the Bible we find a number of references to the written Torah, and to Yeshua, the Living Torah.
Revelation 22:14 states, “Blessed are they who keep his [Torah] commandments, that they may have the right to the tree of life, and may enter through the gates into the city.”
Revelation 21:23; 22:5 (also 2 Cor 4:6) reveals that Yeshua will be the light of the New Jerusalem. Yeshua is the Light of the World (John 1:4–5; 8:12) and the Sun of Righteousness (Mal 4:2) whose face shines like the sun (Rev 1:16). As the pre-incarnate Yeshua, Living Torah-Word of Elohim was the light that illuminated the earth until day four of creation when the physical sun was created, Yeshua will once again be the Light of the world.
Revelation 22:3, In the New Jerusalem, there will be no more curse because there will be no more sin or Torahlessness (1 John 3:4, sin is the transgression of the Torah), which brings on the curses of the law (Deut 28:15–68), which death (Ezek 18:4; Rom 6:23)—the ultimate curse for violating the Torah, which are Elohim’s instructions in righteousness.
Revelation 22:12, Yeshua is bringing spiritual rewards to his servants based on how faithful they were to obeying and teaching the Torah (cp. Matt 5:19).
Revelation 22:13, The alpha and omega or (in Hebrew) the aleph and tav—the beginning and end of the Torah-Word of Elohim—is another reference to the written Torah and to Yeshua, the Living Torah. This is a repetition of the same concept found in the first verse of the Bible.
Revelation 22:15 (also 21:8), Outside of the New Jerusalem are found sinners or those who are Torahless.
Revelation 22:17, The Spirit and Bride say come. Who gets to come? Those who have prepared themselves for the marriage supper of the Lamb by putting on the robes of the righteous acts of Torah (see Revelation 19:7–9, NIV and NAS). The Scriptures define righteousness as obedience to the Torah (Ps 119:172).
Revelation 22:18–19 tells us to neither add nor subtract from the Book of Revelation, and by implication, the entire Bible. This echoes the warning Moses wrote at the end of the Torah (Deut 4:2; 12:32).
Revelation 22:20–21, The Hebrew word amein is found twice in the last two verse of the Bible including the very last word of the Scriptures. Amein means “verily, truly” and is a Hebrew word that originates from the Hebrew word emet/ /<nt meaning “truth.” The word emet is spelled aleph, mem and tav, which are the first, middle and last letters of the Hebrew alphabet. Therefore, emet is a word that signifies all that is revealed on the subject from aleph to tav, thus comprising all that can be written on it and no more can be added to it. This is a one-word in Paleo-Hebrew word pictures literally means “the highest head and source of all knowledge.” Thus, the very last word in the Bible clearly points to both the written Torah of YHVH Elohim, and to Yeshua, the Living Torah, which is the Word of Elohim in human form. Spiritually speaking as revealed in the Bible, these two are one and are indivisible.

source: Nathan Lawrence