The Quantum Leap

The World of Atzilut

To better understand this quantum leap; let us refer to the Zohar’s description of the four levels of interpretation as representing the “four Worlds.” As is well known, our existence that came about through G-d’s creating process has to go through four “worlds” or levels of Divine energy.

The first stage of G-d getting involved, so to speak, in the process of creation, is the generation of the world known as Atzilut. The word Atzilut means emanation. Just as a ray of light does not assume an independent character, so too, the Ten Divine Instruments of creation (known as the Ten Sefirot) are still in a state of closeness (the other translation of Atzilut) to their infinite source.

The Divine instruments then go through another three levels of transformation into instruments – Divine forces – that are incrementally more and more finite, defined and accessible to our level of consciousness – the physical world.

The infinite light as it “descends” from the highest, most sublime world of Atzilut to the next gradation, the world of Beriah, must undergo a radical revision. This process is known as the parsa, a “curtain” that screens and filters the intensity of the light, thereby producing a new dimension of light that is so remote from its source that its sources identity is unidentifiable and untraceable.

Kabbalah is said to correspond to the world of Atzilut, while the other three levels of Torah interpretation are said to correspond to the lower three worlds.. Just as there is a quantum leap between Atzilut and the other three worlds (known in Kabbalistic parlance as B”ya (an acronym for Beriah, Yetzitrah and Asiya)), similarly, there is a quantum leap between the three levels of P’shat, Remez and Drush and the highest form of interpretation known as Sod.

And this qualitative gap between Sod and the other levels is not just confined to the difficulty in learning this discipline, but in the degree of G-dly light that is allowed to be filtered through the forms that each of these levels of interpretation assumes.

Sod, possesses a garment just like the others, but its garment, which covers the intensity of the Divine light inherent in Torah, is transparent in the realm of Sod. When one studies mysticism (with the proper precautions and from the proper sources) they will experience a qualitatively higher G-dly feeling and intensity than in the other three levels.

A Caveat

One final caveat about the level of Sod:

Because of the abstruse and esoteric nature of Sod, there have been many critics, from within the Torah community and certainly from without, that have criticized the efforts that are invested in the study of Sod.

Some have expressed reservations about its widespread popularization, which are concerns well taken, but others have taken a hostile stance concerning the discipline itself. For whatever reason, they will ridicule the notion that there is a legitimate level of Torah interpretation that is so inscrutable that no one can just find it themselves.

To be sure, there have been critics of the other methods of interpretation as well. Some will deny that the Torah should have no other interpretation than its obvious meaning – P’shat.

The response to these criticisms is that Torah itself declares that it was given on these four levels. If not mentioned explicitly in the Written Torah – although it is alluded to in many places – the existence of other dimensions including Sod, is unequivocally mentioned in the Oral teachings of Judaism, such as the Talmud and Zohar etc.

To deny the existence of the other levels of Torah, one is denying the Torah itself. And according to the teachings of Judaism as enunciated by Maimonides, one who denies one aspect of Torah is as if they denied its entirety.

Are You a Mule?

Putting theological concerns aside, there is another facet in not denying the authenticity of Sod.

When we take the word Pardes (which forms the acronym for P’shat, Remez, Drush and Sod, as was discussed earlier) and remove the last letter “s” that stands for Sod, we are left with a word “pered” that has a dual meaning: separation and a mule.

When one separates between the exoteric or revealed levels of Torah and the Sod, esoteric levels of Torah, one creates a separation between the G-dly aspect of Torah and the Torah itself. Torah then loses its true G-dly nature and results in a mule-like creature that has all the features of an animal, but cannot reproduce. It is a sterile animal. By stripping Torah of Sod, one reduces Judaism to a sterile religion that cannot last.

There are some, as was noted, who deny all the other levels of Torah interpretation beyond P’shat. When one is left with only P’shat that person is left with the three letters, pei, shin and tet, which when rearranged forms the word tipesh, which means fool.

Torah must be viewed as an elaborate structure consisting of many tiers. To remove the higher stories of this structure renders us fools and to even leave out the Sod, the highest level, is to cause the demise of Torah. Put somewhat differently, Sod is the soul of Torah that gives meaning and endurance to it.

Modeh Ani On Four Levels

Torah in its Broadest Form

Not only Biblical phrases are subject to the discipline of Pardes-four levels of interpretation. All of Torah can be understood in this manner. When we use the word Torah in the narrowest sense of the word, we refer to the Five Books of Moses, which is written as one continuous scroll and used by every synagogue for regular readings.

In the broader sense of the word, one might use the term Torah to describe the entire Written Law, Torah Shebichtav, or the Tanach, which comprises twenty-four books, including the Five Books of Moses, the Prophets and the Holy Writings.

In the broadest sense, the word Torah refers to every teaching that is based on the knowledge that was given to Moses at Mount Sinai. This means that the entire corpus of the oral law, the Talmud, the Midrash, Kabbalah, our prayers, the interpretations of the early and later commentators on the Bible, Talmud, the codes of law, the grammatical works of the Holy tongue, liturgical poetry, etc. etc. are all part of G-d’s Divine wisdom that we call Torah.

Modeh Ani, an Integral Part of Torah

Obviously, the prayer we recite upon awakening, Modeh Ani, is an integral part of Torah. It too is subject to the four levels of interpretation of Pardes.

The following is an adaptation of a landmark discourse of the Rebbe on the four levels of interpretation as it pertains to the prayer we recite upon awakening. The Rebbe then proceeds to demonstrate how the Chassidic dimension of this prayer illuminates all the other four levels.

From the book Safe Kabbalah, Part Two: The Fourth Dimension by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.