The Four Dimensions of Torah

In our previous discussion regarding the nature of the Torah we explained that there are four dimensions or levels of Torah interpretation. These levels are referred to as Pardes which is an acronym for pshat, remez, derush, and sod. Translated, these dimensions are the literal meaning, the hinted depths, the homiletic perspective, and the mystical interpretation, respectively.1

We have also explained the reason that there are these four distinct levels of Torah. The Torah is in essence pristine Divine wisdom; therefore, for the Torah to be appreciated in this world, it must first undergo a process of descent through the various realities, or worlds, of Seder Hishtalshelus. As the Torah descends this metaphorical ladder, rung by rung, it gradually becomes more relevant to the physical element, ultimately arriving at the pshat, being grasped at simple face-value in this world.2

Thus, while the four different levels of Torah all express the same core ideas, they are presented in different genres relative to their respective positions on the rungs of descent into our tangible world. Just as in our physical world, the pshat is appreciated as being the most fundamental, in the loftiest world of Atzilus, the sod is appreciated as most inherent.3 As such, the four levels of Torah correspond to the four worlds.4

The Enigma of Chassidus

Presently, in our conversation of the nature and function of Chassidus, we meet a roadblock: Where does Chassidus fit into the scheme of Torah interpretation?

On the one hand, Chassidus does place much emphasis on the practical; however, it surely is not pshat. On the other hand, its discussion of mysticism cannot possibly classify it as sod, as Chassidus is not a “for mystics only” pursuit. Seemingly, Chassidus does not meet the criteria to fit any specific Torah designation.5

For the explanation of the non-otherworldly nature of the mystical-but-action-oriented Chassidus, we must look within, and discover something about the neshamah.