The Body and Soul of Torah

The above insight into the core of Torah provides fresh perspective regarding the Torah’s various components. To follow the above analogy of the human paradigm: Just as a person is comprised of a tangible, functional body and a transcendent soul, so too the Torah contains both functional instruction and soulful depths. Much like a person cannot exist without both body and soul, the Torah’s integrity depends on these two complementary elements.106

Often referred to as nigleh d’Torah,107 the body of Torah is the application of the Torah in the physical world. The literal reading of the Chumash, the halachic process, and Talmudic learning all find their place in this element of Torah. Without this practical “body,” the objective of the Torah as a whole cannot be actualized.108

The soul of the Torah, often referred to as pnimiyus haTorah,109 includes the mystical wisdom encrypted within the Chumash, much of the Midrash, and the Kabbalah.110 This element of Torahoffers deep insight into the essence of G‑dliness, G‑d’s interaction with the world, and the purpose of creation. Also known as Chochmas haEmes, the Wisdom of Truth,111 it reveals the perspective of the supernal, exposing the inner meaning and purpose of Torah and mitzvos.

Like the soul whose transcendent reality perceives spiritual purpose, the soul of the Torah provides a cosmic, G‑dly dimension to everyday life. While the body of Torah seems to focus on the practical “dos and don’ts” of mitzvah observance, the Torah’s soul infuses the tangible with vitality and spirit. By providing awareness of a deeper and higher reality, a soulful enthusiasm is infused within the “body” of practical observance.

Ultimately, both the exoteric and esoteric dimensions of Torah are absolutely integral and authentic. In perfect parallel to a human body and soul, the body of Torah cannot function without the “soul,” while the soul of Torah is ineffective without the “body.” Both granted at Sinai, they each carry unique yet interdependent roles in the revelation of Divine Wisdom.

The Concealed Soul

A primary difference between body and soul is that the body is apparent, while the soul is not. While one can easily size up the nature and function of the body, the character of the soul remains shrouded in mystery.112 Although one can easily ascertain the soul’s existence,113 its character and nature are hardly knowable from human experience.114

The soul’s concealed disposition finds its parallel in the soul of the Torah. Just as the soul may be termed “nistar shebe’adam,” the concealed element of man, so too the Torah’s soul is referred to as “nistar shebeTorah,” the concealed part of Torah.115 Aside from the revelation at Sinai, where the depths of the Divine were openly displayed,116 this element of Torah has largely been concealed.117

Meticulously transmitted from teacher to student, the chain of the esoteric tradition ran parallel to the tradition of the rest of the Oral Torah. However, while the exoteric aspect of the Torah was shared broadly, the esoteric soul of the Torah remained concealed, only being shared with a select few.118 Despite several of the Mishnaic sages having been steeped in the esoteric depths, little of their teachings were ever revealed.119

In many instances, this concealment was deliberate, as it was intended to protect unqualified students from misunderstanding these lofty and often sensitive teachings. In fact, the Mishnah rules that “One may not expound upon Ma’aseh Bereishis, “the act of creation,” before two or more individuals; nor may one teach Ma’aseh Merkavah, “the design of the Divine Chariot,” unless the student is wise and understands most matters on their own.”120

While there are several interpretations of the exact references of Ma’aseh Bereishis and Ma’aseh Merkavah, they surely refer to elements of pnimiyus haTorah.121 The ­reason for the restriction of such study is that these specific teachings and spiritual experiences are especially sensitive and can lead to negative consequences if ­misconstrued.122

The Soul Revealed

Despite having explained that the very nature of the Torah’s soul is to be concealed and abstract, one must not consider this to be a permanent concealment.123

Firstly, the Torah was granted in its entirety to every Jew.124 Therefore, it is untenable that a Jew would be permanently barred from properly accessing G‑d’s most cherished gift.125

Secondly, a central theme of the Torah’s delivery to the Jewish People is that it should serve as a peacemaker. As explained above, peace is an element of unity that transcends the natural divides.126 The Torah is set to create peaceful reconciliation between the world and its Creator, and between the body and the soul. Surely, if the Torah carries the ability to heal the dichotomies outside of the Torah, certainly the internal schism between the hidden and revealed elements of Torah can be healed as well.127

This premise is in fact clearly detailed by Rashi:

“The Jewish People are assured by G‑d that He will appear to them to explain the secret of the Torah’s reasons and its hidden mysteries.”128

In this light, we can conclude that the natural concealment of the Torah’s soul is more of a phase than a permanent phenomenon.

Significantly, the Messianic era is described as a time when “the world will be filled with the knowledge of G‑d, and the sole occupation of the entire world will be to know Him.”129 Indeed, the Rambam describes that the Jewish People will then be “great sages and will know the hidden matters, and they will attain an understanding of their Creator to the fullest extent possible.”130 It is clear that this inner element of pnimiyus haTorah will ultimately be broadly revealed.131

From the beginning of our history, the limitations on pnimiyus haTorah were bound to be reversed. It was only a matter of time and change in circumstances before this inner dimension of Torah would become part and parcel of the average person’s Torah study.

This recognition serves as an important introduction to our upcoming discussion of the origins of Chassidus. Despite its expansive presentation, Chassidus belongs to the element of pnimiyus haTorah which was concealed for generations. With this in mind, we can classify the development of Chassidus as a most significant step in integrating the Torah’s soul within the mainstream of Jewish life.