What is the Torah?

To properly appreciate Chassidus’s message and mission, it is important to clarify the origins and nature of its Torah teachings. However, as a preface to this discussion, it is valuable to first explore the nature of the Torah as a whole.

The Torah, which is granted to every Jew as an everlasting inheritance,1 is endlessly appreciated from countless perspectives.2 Inseparable from the Jew is the Torah; at every age and stage, at every station of life and history, the Torah serves as the very heartbeat of Jewish life.3 It is the guide to life, and indeed, is life itself.4 But what exactly is the Torah?

This introductory question prompts us to examine the key themes which classify the Torah. In doing so, we inevitably notice the tremendous intricacy of its many layers and dimensions.With a wide array of teachings and interpretive styles offering numerous approaches to any particular idea, one might think it impossible to gain clarity into what the Torah is truly about.

However, also signature to the Torah is the unique harmony that pervades its diverse layers. As much as these various dimensions are distinct, they can each be recognized as reflecting an encompassing truth.

Over the course of this chapter, we will seek to identify and appreciate this unifying element. This fresh insight will provide the framework for our understanding of what the whole Torah is really about. Ultimately, this discussion will lead us to understand the dynamics of Torah’s esoteric wisdom and its contribution to a comprehensive appreciation of the Torah.

Torah as Divine Instruction

As was emphasized in the previous chapter, a foundational element of Judaism is that our religion is based on Divine revelation. It is centered on G‑d reaching out to us and communicating His purpose and desire for creation.5

Although man has been endowed with intelligence, any form of spirituality generated by humanity will ultimately be limited by the parameters of the human experience.6 ­Authentic Judaism is not a man-made ­religion. True ­purpose is achieved when the omnipotent G‑d ­communicates His purpose in creation to man and man fulfills that ­purpose.

Man achieves their greatest possible good when they fulfill this Divine purpose. While human logic and morality are debatable and transient, Divine wisdom is transcendent and immutable. Thus, a life lived following the Divine instruction is a life lived right. In simple language, the one who knows creation best is its Creator.7

Being that all of existence has been fashioned with distinct, G‑dly purpose, the Torah’s directives are all-­encompassing. Relating to every area of life and personal character, the Torah illuminates every component of reality with its specific Divine purpose. By fulfilling the instruction of the Torah, both in relation to G‑d and in relation to one’s fellow, we actualize this purpose.

The fundamental principle of reward and punishment is closely related to this theme of purpose. Goodness, which aligns with the Divine Will, yields rewards, and negativity, which contradicts it, has consequences. This system of reward and punishment is applied either materially in this world or spiritually in the World to Come.8

Significantly, G‑d grants the gift of teshuvah, the ability to return and rededicate oneself to G‑d.9 Teshuvah allows one to reconnect to their true identity, so that even the past can be reclaimed and corrected. It is this sincere realignment that enables one to correct their deeds, future and past, to the extent that a past transgression can be recorded as a merit.10

Ultimately, heeding G‑d’s directives in the Torah is the surest path to a good life in this world, and brings reward in the World to Come. Most importantly, such adherence forges a bridge that connects man with G‑d and creates an everlasting relationship.11

“Torah and mitzvos encompass the person from the moment of birth until their final time comes. They place the individual in a light-filled environment, with healthy intelligence and the acquisition of excellent moral virtues and upright conduct, not only in relation to G‑d, but also in relation to one’s fellow. For whoever is guided by Torah and the instructions of our Sages has a life of good fortune, materially and in spirit.”12

In summary, the Torah may be viewed as:

1) “Wisdom,” as it states, “For [the Torah] is your wisdom in the eyes of the nations.”13 The Torah contains brilliant wisdom, incomparably greater than that of other ethical and social systems.

2) “Mussar,” an ethical discipline that helps us control our base desires and guides us through the moral maze.

3) The pathway to reward. If we keep the Torah and mitzvos, we shall earn a good life in this world and in the World to Come.

Torah as G‑d’s Delight

Although the Torah does contain all the above elements, it is essentially something far more profound: The verse describes Torah’s connection to G‑d as analogous to the closeness of a young child, a beloved nursling, who is always nearby and is a constant source of delight.14 As such, the Torah is seen not merely as Divine instruction for the world, but as His treasured delight. Accordingly, Torah can be appreciated not only for its application or brilliance, but also for its closeness to G‑d.15

In this vein, the Zohar states: “Oraisa VeKudsha Brich Hu kula chad,” “The Torah and G‑d are one.”16 This statement conveys that Torah is not only Divinely authored; rather, the Torah is one with G‑d Himself.

Unlike all of creation which, despite being designed and fashioned by G‑d, remains distinct from Him, the Torah is actually G‑dly. Accordingly, the Zohar defines the Torah as attributes of the Divine, describing the Torah as “Divine Wisdom” and the mitzvos as “Divine Will.”17

The metaphorical description of Torah as G‑d’s delight is precise because, in contrast to other elements of the psyche, delight and pleasure are entirely personal and non-utilitarian.18 Delight is not about function or expression; it is about who the person is inside. This human portrayal is relevant to G‑d’s relationship with the Torah when we clarify its most inherent purpose. Beyond being the world’s code of instruction, the Torah essentially exists for a deeply personal benefit to G‑d. Its purpose is to serve as an illuminator,19 providing insight into the preciousness and function of G‑d’s chosen people.

Without the Torah, the soul, although inherently G‑dly, would be left unaware of its true identity and ability.20 The Torah thus provides insight into the nature of the soul and demonstrates how a Jew naturally thinks, feels, and acts.21 Now, given that the souls of the Jewish People are G‑d’s ultimate delight, analogous to the nachas a parent derives from their beloved child, the Torah, which reveals their qualities, is also a delight to G‑d.22

Relevantly, this perspective provides revolutionary insight into the significance of Torah study. By learning the Torah, which illuminates the Jew’s inherent connection with G‑d, it allows us to become “one” with Him in a revealed manner, something that even other mitzvos cannot accomplish to the same degree.23 In the words of the Zohar, “There are three bonds: Yisrael, Torah, and G‑d; Yisrael connects to G‑d through the Torah.”24

Can These Two Distinct Themes be Reconciled?

Thus far we have encountered two seemingly different themes regarding the nature of the Torah. One, where the Torah is seen as the all-encompassing guide for mankind, and the second, where the Torah is seen as Divine unto itself.

In a similar vein, considering that the Torah is inherently Divine Wisdom, it follows that its existence preceded creation.25 Indeed, the Zohar26 and Midrash27 state that the Torah is the blueprint for creation and that G‑d looked into the Torah and used it as a framework for creating the Universe.28 On the other hand, much of the Chumash seems to be a historical account, detailing events as they transpired within this world.

How can these seemingly contradictory themes be contained within a single entity? How does the Torah completely transcend created existence all while being fully relevant to our earthly reality? What is the “secret ingredient” that allows for these contrasting elements to coexist?