A very common issue that many disagreements stem from is a mode of interpretation. Many from a modern Christian background may have learned the basics of interpreting the Bible as being either literal or spiritual, and many disputes have been had over which of those two most rightly applies to certain verses. Some may contend that the biblical text also has symbolic meaning and poetic understanding. Still, both are generally encompassed by the "spiritual" mode of interpretation, as lay Christians generally understand that anything non-literal or non-physical is spiritual.
This extends beyond scriptural interpretation, even to their comprehension of the creation itself and the world around them. It's an interesting dualism of extremes. Where there exists only two worlds, the physical and the spiritual, there exist only two kinds of created life forms the p, the physical and the spiritual, and there are only two modes of interpretation of scripture, the literal and the spiritual, which are often submitted in opposition to one another.
It may come as a surprise to many that Judaism is not limited to the binary approach of literal or spiritual interpretation. In fact, there are four modes of interpretation in Judaism, each offering a unique and profound understanding of scripture. These modes, known as PaRDeS, are not in opposition to one another, but rather work together harmoniously to reveal the rich layers of scripture.
These 4 modes of interpretation are commonly called PaRDeS, which is a compound word composed of the first letters of each method of exegesis (P, R, D, & S). The PaRDeS method is significant in Jewish interpretation as it provides a comprehensive approach to understanding scripture, incorporating both the literal and symbolic meanings.
The First Letter: P
P for "Peshat" meaning "surface/simple/straight."
This is the straightforward and intended meaning of the text. Without reading into anything or trying to extrapolate anything deeper from the text. What does it plainly say?
For example, Genesis 1:1 says, "In the beginning, G-d created the heavens and the earth." The Peshat method would avoid extrapolating more out of the text than its plain intended rendering. Through Peshat, one would read how it is often translated, "In the beginning, G-d created the heavens and the earth."
It is paramount to understand that Peshat only applies to the plain reading of the text as it reads in its original language (For most of the Tanakh, this would be Hebrew, though certain parts of certain prophets are in Aramaic, such as Daniel). Interpretation of the Peshat is not applicable to all texts in English translations. In fact, Peshat can and often does directly conflict with many English translations and their underlying bias. For instance, many translations render Exodus 7:1 as Hashem saying to Moses, "See, I have made you like G-d to Pharoah." Some even render it "Like a G-d" and the NLT goes even further to say "I will make you seem like G-d to Pharoah".
In nearly every translation this verse, the translators indicate that Phaorah's perspective of Moses would be an illusion of the lofty view Pharoah should have of Moses. But the Hebrew text plainly states, רְאֵ֛ה נְתַתִּ֥יךָ אֱלֹהִ֖ים לְפַרְעֹ֑ה ("See, I have made you G-d to Pharoah.") There is no "as, like, or seem like" in the plain language of the verse. However, this rendering of the literal text is problematic to most Christians for one reason or another.
Another example where Peshat may not necessarily contradict or conflict with the English translations but misses the point would be in Jeremiah 1. This issue arises because of a need for more understanding of Hebrew.
Moreover, [HaShem's] word came to me, saying, "Jeremiah, what do you see?" I said, "I see a branch of an almond tree." Then [HaShem] said to me, "You have seen well; for I watch over my word to perform it." (Jeremiah 1:11-12)
In English, this exchange is very strange and makes very little sense. It seems almost cryptic, or it must have some deep symbolic meaning that requires intense investigation.
However, in Hebrew, it is much simpler. Hashem asks Jeremiah "What do you see?" and Jeremiah responds that he sees שקד ("Shah-ked": an almond branch). Hashem then responds that Jeremiah saw correctly because G-d is always שקד ("Shoh-ked": to watch over) for his will to be done.
In this example, these two Hebrew words are spelled with the same letters, but the way they are vocalized by vowels is different. While the vowels in a modern Hebrew Tanakh are helpful and based on the age-old tradition from Judaism going back thousands of years, the system of vowel points did not exist until the 8th century. a Torah scroll had only the letters. Because of this, it is common in Peshat to swap vowels of a word in a verse to explore how it might change the meaning of said verse and what can be learned from it.
While some might object to this method, it would seem G-d himself has made use of it and certified it as kosher.
The point in bringing these things up is to illustrate that even though the 'Peshat' technically means 'the plain meaning,' this method alone can lead to a need for some extensive commentary to explain the plain meaning, especially in English. A great example of this is the famous commentator known as Rashi. His commentary on the Torah is for the most part 'peshat' only. However, anybody who has read Rashi will tell you that 'plain' often differs from the word one might use to describe Rashi's comments. This highlights the potential pitfalls of relying solely on the Peshat method, as it may not always provide a clear and straightforward interpretation.
Peshat may mean "plain" but unless you can read the text without any assistance from a translation or concordance/lexicon, it is anything but 'plain'. Even with the ability to read the text, Peshat requires a mastery of the language, and oftentimes, it means that further explanation of the text is required in order to understand it with its plain intended meaning. This is not limited to the language either, but also the culture. Idiomatic phrases and colloquialisms are littered throughout the text along with direct cultural references, which massively shape the text's meaning at the surface level.
The Second Letter: R
R for "Remez" meaning "Hint"
This mode of interpretation reaches a little deeper into the text. Remez requires reading between the lines to draw out what the passage might hint at (hence its name) and then draw some allegorical or symbolic lesson from the text. For instance, the story of David and Goliath can be interpreted as a Remez, with Goliath representing the challenges we face in life and David symbolizing the courage and faith needed to overcome them.
Maintaining the precedence of examining the first verse of the Torah, "In the beginning, G-d Created the heavens and the earth," Remez reaches a little deeper by noting, as Rashi does in his commentary, that בְּרֵאשִׁ֖ית (Bereshit) isn't grammatically proper Hebrew. While translated as "In the beginning", the word Bereshit is in the construct form and can properly be understood as "with [בְּ] Reishit [רֵאשִׁ֖ית]" in which this word "Reishit" is a noun that played an active role in G-ds creating.
Thus far, these details still fall under Peshat. These details hint at the various possibilities that leave room for interpretation, which is where Remez takes off.
Rashi notes that throughout the entire text of the Torah, the word reishit only appears as a noun when referring to either the Torah itself or Israel. Thus Remez might read Genesis 1:1 and draw out of it that "With Israel G-d created the heavens and the earth," in other words, Hashem created the world with Israel in mind. This means the whole creation was brought about with the intention of ultimately producing the nation of Israel, which would be a people for Hashem himself.
It could also be understood that "With the Torah, G-d created the heavens and the earth." This would mean that creation itself was designed with the ability and purpose of fulfilling the commandments of the Torah.
Other examples of Remez between the Gospels and Tanakh could be the description of John the Baptist and its extreme similarity to the prophet Elijah. Likewise, the Gospel of John's use of "In the beginning," harkens the reader back to Genesis to elucidate on the origin of Messiah. [See "In the Beginning was Jesus"]
The Third Letter: D
D for "Derash" from the Hebrew "Darash" meaning "inquire/search out" (also threshing floor)
This is the comparative midrashic meaning of the text based on similar phrasing/occurrences. In fact the very word "midrash" comes from this word, "mi-derash." Consider Derash as "to puzzle together" with other scriptures to explain another text better or offer an alternative interpretation. It's worth noting that, very often, the method of derash has no regard for the original context of the passage from which it pulls. A more "English" way of thinking of this is the word "allegory." Where one takes an example from the text, replaces some of the key components with another set of componants and creates an allegory for the new data utilizing an example who's original meaning had nothing to do with the new allegory formulate.
Drawing on the previously mentioned notes from Rashi on Genesis 1:1
One might derive that the Torah is also "Wisdom". Under derash, wisdom was employed as a tool for creating (by G-d) in the beginning. This derash is based on the appearance of the word "Reishit" in Proverbs 8 where wisdom, speaking in the first person feminine tense, refers to herself as "the beginning of His ways". Additionally, such phrases as "His way(s)" and the "way(s) of the L-rd" occur almost 30 times in the Tanakh, all in direct reference to obedience and the performing of commandments or, in direct contrast, to disobeying the commandments and rebellion.
Derash might read Genesis 1:1 and draw out of it that the Torah is the tool Hashem used to construct creation and thus Torah is a nature creating device. From this it is derived that Torah can create nature, so it must also be able to change one. If Torah were to be directed internally and planted in the heart it could recreate/change one's nature from the inside (as Psalms 119:11 explains). The Torah is the wisdom of Hashem made to be comprehended by man's limited mind and available for man to study and mimic to present (and internally create/transform us into) the image of G-d as Hashem intended.
If we take a look at Bereshit again through Derash, we can go a little deeper. Rashi points out that there are two Reishits. The Hebrew letter Beit (בְּ) as in the first letter of בְּרֵאשִׁ֖ית (Bereishit) is also the number two. It is no small coincidence then that Rashi noted two nouns in the Torah, which reishit is always associated with being the Torah and Israel. But one might dig a little deeper with that understanding and apply a slightly more hyper-literal rendering of the verse: "Two Reishits G-d created the Heavens and the earth." In this case, the same two reishits observed by Rashi are still applicable, but each with two variations of their own respective to heaven and Earth.
Thus the "Two Torah's G-d created" One in written form carved into stone (i.e. Earth) and one that is carried and passed on verbally by the breath from the mouth. Breath which is the source of life from heaven itself (i.e. heaven). This explains that it is for the sake of and with the physical earthly Torah (written Torah) and also the spiritual-breath Torah (oral Torah).
It is also understood that it is speaking of "Two Israels G-d created". The one he established kings for this world (i.e. Earth) and the one which will be established by King Moshiach for the world to come (i.e. Heavenly).
In each of these, one is not complete without the other. The written Torah without the oral Torah. The nation of Israel is without a king in either this world or the next. Each of these needs the other to complete the divine picture Hashem actualized in his act of creating.
The Fourth Letter: S
S for "Sod" meaning "Secret" or "Hidden"
This mode of interpretation reaches deep into the text by employing every layer and aspect available to reveal the esoteric or mystical meaning of the text. Sometimes going so far as to consider every letter of a word, each of their symbolic meanings, each of their numeric values, and even empty spaces between them.
It is the employment of this mode of interpretation that has revealed much of Kabbalistic understanding. As Genesis 1:1 says," G-d created the heavens and the Earth."
Note that heavens here is plural. KJV Enthusiasts may object and insist that it should be singular but alas the actual Hebrew word הַשָּׁמַ֖יִם (HaShamayim - Literally "The Heavens") is plural. Many take this as indicative of the 3 heavens being the sky within Earth's atmosphere, outer space, and the heavenly realm in which G-d lives. Ultimately this still yields only two realms being the physical(where the sky and outer space are) and the spiritual (Where Hashem resides). However, employing Sod might just as easily conclude that there are multiple realms beyond this physical one.
In fact the concept of ABYA is precisely built on that understanding. Just as there are 4 modes of interpretation, so too 4 realms of existence. Aztilut, Beriah, Yetzirah, and Assiya. In descending order, these are:
Olam Atzilut: The world of emanation(Where Hashem resides)
Olam Beriah: The world of creation(Where the elements are created)
Olam Yetzirah: The world of formation(where the elements are combined to form substances)
Olam Assiya: The world of action(the physical world where completed substances manifest)
It is believed by some that the Garden of Eden is being kept in Olam Beriah which would be the third world up from this physical world. This is particularly fascinating when one considers the words of Paul in 2 Corinthians 12:2;
"I know a man in Christ who was caught up into the third heaven fourteen years ago—whether in the body, I don't know, or whether out of the body, I don't know; God knows."
Without going too much deeper into that topic (As fascinating as it is), this mode of interpretation can also be applied to the first three words of the verse at hand.
בְּרֵאשִׁ֖ית בָּרָ֣א אֱלֹהִ֑ים
Most read this as "In the beginning G-d Created". While the first word alone has been addressed above, the word order itself is interesting. The word order is grammatically correct for Hebrew (the verb comes before the subject in Hebrew); however, utilizing Sod, one might take the word order hyper literally, which would render the verse as "In the beginning created G-d". The Zohar elucidates further on this:
"The brightness that it sowed for its honor is similar to the purple seed of the silkworm, for the worm encases itself within its own silk. And from that seed, is prepares for itself a chamber for its own glory and for the benefit of all. With this Beginning, the concealed unknown One created the chamber, and this chamber is called by the name 'Elohim.' This is the secret of the words: "In the beginning created Elohim" .-Zohar Bereishit 2:4(15a:4)
Here, Zohar highlights how the title "G-d" in and of itself was created in the beginning by the act of creation by the almighty. The undefined and unknowable divine who established a covenant with Israel. That this divine presence is called G-d is itself a byproduct of creation. In the act of creating, this chamber called "G-d", which this divine can now be known by creation, came to be.
As a man cannot be a husband if the institution of marriage does not exist. By creating marriage, the chamber of the husband is also created. A chamber which a man steps into upon getting married.
PaRDeS in the New Testament
These 4 modes of interpretation play an important role in how Hashem teaches us and helps us grow closer to him, and it would seem even the authors of the New Testament understood this.
Most noteworthy are the gospels, which each utilize all four modes of PaRDeS. Yet each of the four Gospels still seem to weigh heavier on one mode than the others.
Mark's Gospel is very direct and straightforward, taking a very Peshat approach while still using the other modes when necessary. Luke digs a little deeper than the straight forward approach of Mark. Giving details that hint (Remez) at certain geopolitical struggles relevant to the story, as well as to messianic prophesies from the Tanakh. Matthew makes the most use of Derash, constantly referencing the Tanakh in comparison to events, teachings, and accomplishments of Yeshua. John makes the most use of Mysticism and spirituality (Sod). His Gospel is the most replete with miracles, exorcisms, and cryptic language. Some rabbis have stated that John's Gospel is practically unintelligible without some foundational understanding of Jewish Mysticism (like Tanya or Zohar).
Understanding and utilizing PaRDeS will help inform a more accurate interpretation of the Biblical library. More importantly, this hermeneutic method will re-contextualize the Bible correctly and allow us to arrive at the interpretive conclusions intended by the authors and received by their audiences. Being aware of this method is the first step so that now you can more easily recognize when it is being used in the New Testament writings. Paul himself, a trained Pharisee, utilized this method a lot, with the majority of his writings taking a Derash approach. Therefore, it would only be proper for believers to be familiar with these techniques in order to remain faithful to the text itself.
PaRDeS also helps us to hear out an alternative understanding from a brother or sister in faith who we might disagree with and find some common ground to better understand or educate one another. In this way, PaRDeS helps us grow closer not only to Hashem but to one another as well.
Nicely articulated