PARDES
Eiruvim 21: David, Iyov and Yechezkeil were all overwhelmed by the vastness of Torah. No one specified [the measure] until
Zecharyah did:
1. David said the verse [Tehilim 119,96] ‫יתי קֵ ץ ְרחָ בָ ה ִּמצְ ו ְָתָך ְמאֹ ד‬
ִּ ‫תכְ לָה ָר ִּא‬-‫ָל‬
ִּ ‫לְ כ‬:
2. Iyov said [11,9] ‫יָם‬-‫אֲרֻ כָה מֵ אֶ ֶרץ ִּמדָ ּה ְּורחָ בָ ה ִּמנִּ י‬:
3. Yechezkeil said (per Rashi - regarding the oral Torah) [2,10] ‫וַיִּ פְ רֹ ׂש אֹותָ ּה לְ ָפנַי וְ הִּ יא כְ תּובָ ה פָנִּ ים וְ אָ חֹור וְ כָתּוב אֵ לֶיהָ קִּ נִּ ים וָהֶ גֶה וָהִּ י‬:
4. Zecharyah gave a measure [5,2] ‫ ַוי ֹאמֶ ר אֵ לַי מָ ה אַ תָ ה רֹ אֶ ה וָאֹ מַ ר אֲנִּ י רֹ אֶ ה ְמגִּ לָה ָעפָה אָ ְרכָּה ע ְֶׂש ִּרים בָ אַ מָ ה וְ ָרחְ בָ ּה ֶעׂשֶ ר בָ אַ מָ ה‬: (This refers to
HaShem's Amah);
5. ("Afah: means folded.) When the “Megilah” is unfolded, it is 20 by 20 Amos;
6. It was written "Panim v'Achor" (on both sides) - if one would peel off the two sides of the parchment and join them to make a
scroll written on one side, it would be 40 by 20 Amos (four times its apparent size; this corresponds to four levels of
expounding Torah - Maharsha.)
Dovid spoke of the vastness of Torah. Iyov spoke about understanding the revealed parts of the Torah in general
terms and did not specify the four methods. Yechezkel expressed the Torah as being inscribed within and
without (revealed and hidden) but not yet listing all four methods.
Finally Zecharia expressed all four methods of interpretation. First he described a folded scroll representing pshat,
the plain revealed meaning of the Torah. After the scroll is unfolded, a second approach is added, drash which
is that not revealed as pshat. The scroll is written on both sides, so when unfolded shows two more sides, remez
and sod (two types of penetrating analysis as presented by the secondary unfolding of the scroll).
Commenting on the verse “HaShem spoke to you face to face (Devarim 5,4) the Medrash notes that the word
“Panim” (faces) being plural refers to two ways of interpreting the Torah. Since Pshat and Derush expound the
revealed part of the Torah, each are paired with another pair: Remez and Sod which expound the mystical
aspects of the Torah.
literal meaning
allusion or hint
expounding meaning
drawn out
esoteric or hidden
intended, explicit meaning:
who said or did what with whom; and how
and what came of it
hints in the language of the text that open up
opportunities for deeper meaning (like
Gematria)
missing background or difficulties in the text
that can be filled in to expand the meaning
Hidden or mystical meaning in the text that
help provide connections
‫פְּ ַׁשט‬
‫רמז‬
ְּ
‫דרּוש‬
ְּ
‫סֹוד‬
PaRDeS, an acronym formed from the first letters of the four levels of Torah interpretation, means
'orchard' in Hebrew. (The English word Paradise (PaRaDiSe) is derived from the same root).
)‫יג‬,‫נ ָר ִדיםְּ(שירְּהשריםְּד‬-‫שלָ ַׁחיִ ְךְּפַׁ ר ֵּדסְּ ִרּמֹונִ יםְּ ִעםְּפ ִריְּמגָ ִדיםְּכפָ ִריםְּ ִעם‬:
Rashi explains the verse can be understood as referring to young Jewish students who strive to develop and
increase good deeds like an orchard of pomegranates.
Torah brings the “words” of HaShem direct to us. Four main perspectives are given so we may understand
HaShem’s “words”. None of these interpretations negate one another; rather they exist in harmony. Each level
of interpretation conveys a different aspect of the words and their message conveyed to us.
The four methods of interpretation are expressed, “Now if you obey Me and keep My covenant, you shall be My
special treasure because all the world is Mine. You shall be a kingdom of priests and a holy nation (Shmos 19,5-6).
“If you obey Me” refers to pshat
“and keep My covenant” alludes to derash, the Oral Torah (the covenant made for the Oral Torah)
“You hall be My special treasure” refers to remez, the study of the Creation that one would recognize the
Creator (which is seemingly hidden)
“You shall be a kingdom of priests” refers to sod, grasping the profundity and mystery of the worlds.