The Fifth Dimension

Similar to the Torah, the soul contains four dimensions which actually correspond to the four levels of Pardes. Like the Torah, the soul descends through the worlds of Hishtalshelus; thus, the various levels of the soul, ranging from the selfless to the practical, coincide with the equivalent dimensions within the Torah.6

The practical facet of the soul that inhabits the world of Asiyah is called nefesh. The emotional element of the soul relating to the world of Yetzirah is termed ruach. The intellectual capacity of the soul, which is of the world of Beriah, is named neshamah. The transcendent, altruistic part of the soul that inhabits the world of Atzilus is referred to in the Zohar as the neshamah of the neshamah.7

The Midrash however, states that the soul has five names, indicating that there is a fifth dimension of the soul, one not enumerated in the Zohar.8 While the Zohar called the supra-rational level of the soul “the neshamah of the neshamah,” the Midrash enumerates two such levels. Beyond the first three levels of nefesh, ruach, and neshamah, the Midrash lists the fourth level as “chayah,” as well as a fifth dimension “yechidah.”9 Chassidus explains that ­chayah inhabits Atzilus, while the fifth dimension of the soul, yechidah, transcends Atzilus.10

Yechidah translates as “singular,” referring to the soul’s innermost core which is one with G‑d in a constant and quintessential unity. 11 While the other four dimensions of the soul carry some function which defines them, the bond of yechidah to G‑d is ­intrinsic without any agenda or bias. Therefore, yechidah does not relate to a specific world, as it is boundless and undefinable.12

The yechidah is perhaps best known by the Yiddish term “the pintele Yid,” literally translated as “the Jewish dot.”13 Eloquently ambiguous, this term gives no insight into this innermost sense of being. However, while the yechidah may elude definition, this does not mean it is not there. In fact, a Jew doesn’t even need to believe in the existence of the soul to feel that unmistakable yet undefinable Jewish core.

The yechidah is most integral to Jewish identity. Deep down within the heart of every Jew, this element of our character is unequivocally bound to G‑d. Loyal and unwavering, the core of the Jew cannot imagine any alternative. In its eyes, G‑d is the obvious reality of its existence.14

The Talmud teaches that it is this unyielding faithfulness that causes the Nation of Israel to be called Jews, or Yehudim. Beyond being the name of the fourth tribe of Israel, Yehudah, or Yehudi, denotes encompassing acknowledgement and submission to G‑d. While not all Jews descend from the tribe of Yehudah, they are each granted the title Yehudi due to their inherent loyalty to G‑d.15

The yechidah’s conviction is steadfast and can never can be persuaded or influenced by any force, whether external or internal.16 The yechidah is the unbreakable Jewish spirit.17

The Yechidah of Torah

Parallel to the soul, the Torah must also have a fifth dimension, one that likewise does not fit into any specific definition. While pshat, remez, derush, and sod encompass the various expressions and applications of the Torah, there must be a soul-core of Torah. The core element is what Torah is before its descent into Hishtalshelus. At this quintessential point, the Torah is nothing else but G‑dly. It is this undefinable, fifth level of Torah which is the wisdom of Chassidus.

In Chapter Three, we discussed the parable of a king whose son was deathly ill but was revived by an elixir made from the jewel in the center of the king’s crown. The jewel was crushed, mixed with water, and fed to the prince.

We used this analogy to describe how the Jewish People, who were in a state of spiritual faintness, were revived by the elixir of Chassidus. In the context of the higher spheres, which parallel the Pardes, the crown jewel represents the highest level of the soul, yechidah. This is Divine wisdom as it is rooted in the Ein Sof, the Infinity of G‑d Himself, Torah at its core.18

Because this element of Torah is so clearly focused on G‑d Himself, it resonates with all Jews. Triggering the inherent bond that every Jew shares with G‑d, it activates the soul’s inner sense of oneness with G‑d.19

This revelation of the soul-connection grants the Jew the resolve to completely dedicate themselves to fulfilling G‑d’s mitzvos without personal bias. In this manner, Chassidus cultivates the core of the neshamah in every Jew, the yechidah, bringing the depths of the esoteric to become alive in practical application.20

This similarity of Chassidus to the core of the soul, the yechidah, would also explain the relationship between Chassidus and the Pardes of Torah. Just as the yechidah does not add another function or capacity to life, but rather, is the soul’s very identity, so too Chassidus does not add a new arena of Torah;21 instead, it reveals new perspective within the Torah’s existing elements. Thus, Chassidus does not merely coincide or overlap with the other realms of Torah interpretation; instead, because it is the essence of Torah, its relevance to all parts of Torah is most natural, as it is their core.