Pardes Full Movie Hd

[Maricel Fergason]

PardesHebrew: פרדס) is a Kabbalistic theory of Biblical exegesis first advanced by Moses de Len,[1] adapting the popular "fourfold" method of medieval Christianity.[2][3][4][5][6] The term, sometimes also rendered PaRDeS, means "orchard" when taken literally, but is used in this context as a Hebrew acronym formed from the initials of the following four approaches:

Each type of Pardes interpretation examines the extended meaning of a text. As a general rule, the extended meaning never contradicts the base meaning.[8] The Peshat means the plain or contextual meaning of the text. Remez is the allegorical meaning. Derash includes the metaphorical meaning, and Sod represents the hidden meaning. There is often considerable overlap, for example, when legal understandings of a verse are influenced by mystical interpretations or when a "hint" is determined by comparing a word with other instances of the same word.

Moses de Len was the first to use Pardes as an acronym for these four methods of interpretation. In his responsa he writes, "[A]s I explained in my book which I called Pardes,[a] and the name Pardes by which I called it is a known concept that I disguised. The four approaches within its name are the 'four which entered into the orchard,' i.e. peshat and remez and derasha and sod,"[1] while a slightly different version appears twice in the New Zohar: "The pardes of the bible is a compound of peshata and re'ia and derasha and sod."[11][12] The original printings of the Zohar contain a slightly different version, possibly from before de Leon thought of the mnemonic: "In the words of the bible are its peshata and derasha and remez and gematriyot and razzin.[13]

Both mystical and rational religious Judaism, however, together rooted in mainstream Rabbinic literature and Mitzvot observance, accepted common truth in Peshat, Remez, and Drush levels of Judaism. In this way, Jewish religious esotericism is inseparable from exoteric Judaism. Their esoteric meanings did not deny the truth of exotericism, but rather reinforced the need for exoteric Halacha Jewish law and practical observance of the 613 Mitzvot as God's plan in Creation.[citation needed]

The mystical view of esoteric Sod-Secret as the elite doctrines of Kabbalah also gave conceptual context to Peshat, Remez, and Drush: in the mystical unfolding of the spiritual Four Worlds, each realm corresponds to a level in PaRDeS. God's immanence is found at successively descending levels of reality. Torah descends from on High, while man ascends the levels of PaRDeS exegesis in Torah from Below. In this sense, ascending the four levels of interpretation reveals greater divinity in Torah; the exoteric and esoteric are linked in a continuous chain. While rationalists metaphorically read Rabbinic Aggadah legends, kabbalists read them as allusions to Kabbalah.

Within mainstream exoteric classic Rabbinic literature, such as the Talmud and Midrashim, Halacha is Jewish legal discussion and ruling, while Aggadah is Jewish theological/narrative discussion. As two approaches in exoteric Judaism, the Peshat-Simple, Remez-Hinted, and Drush-Homiletic exegesis methods, which work exoterically, can be used in either Halachic or Aggadic contexts.

Genesis 1:1 is often translated as "In the beginning God created the heavens and the earth." However, Rashi comments, "If you come to interpret it according to its peshat, interpret it thus: In the beginning of creation of heavens and earth."[14] According to Rashi's linguistic analysis, the word "bereishit" does not mean "In the beginning", but rather "In the beginning of..."[15]

The first word of Genesis 1:1 is "Bereishit" ("in the beginning [of]"). According to the Vilna Gaon, all 613 commandments are hinted to in this word. For example, the Vilna Gaon says, the commandment of pidyon haben is hinted via the phrase "Ben Rishon Acharei Shloshim Yom Tifdeh" ("a first son, after 30 days should be redeemed"), and the acronym of the first letters of this phrase is "Breishit".[15]

In Jewish thought, the Year 6000 idea relates the 6 days of Creation (followed by the Sabbath) to 6000 years the world is expected to exist (before a 1000-year messianic era). The first 2000 "hidden" years began at Creation and lasted until Abraham. The next 2000 years "of revelation" include Israelite Patriarchs, the Giving of the Torah at Sinai, and the two Temples in Jerusalem. The final 2000 years, of preparation for the Jewish Messiah, are balanced between Divine concealment and revelation.

Genesis 1:1 is said to hint to this idea. The verse contains seven (Hebrew) words, and each of the words except Hashamayim ("Heavens") contains the letter Aleph (the first letter of the Hebrew alphabet, with a gematria value of 1). The name "Aleph" hints at its etymological variants "Aluph" ("Chief/Ruler", representing the one God) and "Eleph" ("One Thousand", representing 1,000 years). Hebrew word roots generally contain three consonant letters. Of the six words in the verse containing Aleph: in the first two Aleph is positioned as third letter (concealed God in the first 2,000 years), in the next two Aleph is positioned as first letter (revealed God in the middle 2,000 years), in the last two Aleph is positioned as second letter (balance between concealed and revealed God in the last 2,000 years).[16]

Rashi comments that the Hebrew word Bereishit ("In the beginning") can be homiletically understood to mean "Due to the first", where "first" (reishit) is a word used elsewhere to refer to the Torah and to the Jewish people. Thus, one may say that the world was created for the sake of Torah and the Jewish people.[15]

Rabbi Simlai deduced that the Torah's commandments are 613 in number. Deuteronomy 33:4 states that "Moses commanded us the Torah". The gematria of "Torah" is 611. Adding to them the first two of the Ten Commandments (which were given to the Jews not via Moses but rather directly by God, which is known because only these two commandments are written in the first person singular), the total is 613.[20]

In Guide for the Perplexed, Maimonides declares his intention to conceal from the average reader his explanations of Sod. Later on in the book, Maimonides mentions Divine secrets within Torah:

"Adam and Eve were at first created as one being, having their backs united: they were then separated, and one half was removed and brought before Adam as Eve." Note how clearly it has been stated that Adam and Eve were two in some respects, and yet they remained one, according to the words, "Bone of my bones, and flesh of my flesh" (Gen. ii. 23). The unity of the two is proved by the fact that both have the same name, for she is called ishah (woman), because she was taken out of ish (man), also by the words, "And shall cleave unto his wife, and they shall be one flesh" (ii. 24). How great is the ignorance of those who do not see that all this necessarily includes some [other] idea [besides the literal meaning of the words].[21]

Adam and Eve are "one over other", i.e. thorax of Adam was the "interconnection" of the thorax of Eve, "opposite and up-down together in unity-viceversa"... and this was before their "perfect realization".

Kabbalah does not read Scripture as analogy, but as theosophical symbols of dynamic processes in the Supernal Divinity. According to this, Creation was enacted through the letters of the Hebrew language, particularly Divine Names. The Midrash describes God "looking into the Torah to Create the World", which Kabbalah extended into a linguistic mysticism. United with the Infinite Divine, the text of the Torah becomes one long Name of God, or alternatively, God's revealed Being as represented in this World. Kabbalists endeavoured to perceive the unlimited Divinity in the Torah of the Tree of life, through the exoteric Torah of the Tree of Knowledge, the two representing transcendent and immanent revelations of God in the Sephirot, uniting Tiferet ("The Holy One Blessed Be He") and Malkuth (Feminine Shekhinah).[citation needed]

The teachings of Isaac Luria, which form the basis of modern esoteric Kabbalah, read the mythological doctrine of Shevirat HaKeilim ("Shattering of the vessels in God's Persona) from the account of the Edomite Kings of Genesis 36:31 and I Chronicles 1:43:

And the Earth was chaos and void (the World of Tohu), with darkness upon the face of the deep. And the Spirit of God hovered (מרחפת-"Merachepet", the sparks animating the fragments externally) over the face of the waters. And God said, Let there be light..(the World of Tikun, allowing stable reception of Divine revelation)

The Pardes system is often regarded as mystically linked to the word pardes (Hebrew פָּרְדֵּס), meaning orchard. "Pardes" is etymologically related to the English word "paradise", and the Quranic Firdaus (Arabic فِردَوس) among various other forms, in that they all share a common origin in an Old Iranian root, attested in the Avestan language as pairi.daza-.[23] It occurs only three times in the Tanakh.[24] In the first of these passages it means "garden"; in the second and third, "park." In the apocalypses and in the Talmud, the word is used of the Garden of Eden and its heavenly prototype.[25] From this usage, comes Christianity's denotation of Paradise as the abode of the blessed.[26][27]

In a discourse, Menachem Mendel Schneerson, the Lubavitch Rebbe, asks where Hasidic thought fits in with Pardes exegesis.[28] Habad is an intellectualist school in Hasidic Judaism, translating the mystical faith of General-Hasidism and the movement's founder into an intellectual Habad articulation. The works of the last Habad leader focus on uniting the different aspects of traditional Jewish thought, exoteric and esoteric, through the Habad explanation. The four levels of Pardes in Kabbalah articulate the Four spiritual Worlds and the four soul levels in Action, Emotion, Understanding and Wisdom. In the discourse he describes General-Hasidism relating through faith to the essence of the soul, the Torah, and God (Hasidic focus on Divine Omnipresence perceived by the soul's essence). In esoteric Kabbalistic terminology this relates to the fifth (highest) primary World of Adam Kadmon, and the above-conscious fifth (highest) soul level of Will (internal aspect: soul-root "Delight"), called in Kabbalah "Yehida-Unity". He describes Habad thought articulating in intellectual grasp the essence-fifth level of Torah exegesis, Hasidut-Yehida not listed above the four levels of PaRDeS because as essence it is not limited to a particular form. Peshat, Remez, Drush and Sod are constrained by their limited disciplines: from Peshat describing material perception to Sod-Kabbalah limited to the esoteric supernal emanations of God. As essence, Hasidic thought, investigated intellectually in Habad, both transcends all four levels of Pardes in its own exegetical explanation, and permeates within the four. Yechida-Essence is revealed through the four levels of Pardes, but not constrained by them. The particular exegeses of PaRDeS become connected together in light of the Hasidic exegesis. In this way, the discourse describes Kabbalah, which gains psychological understanding through Hasidism, being actually a limited esoteric commentary on Hasidism's Yehida-Essence. Kabbalah remains transcendent, while Hasidic thought emphasizes action, as the Atzmut essence of God receives its true revelation in the materiality of creation, the omnipresent divinity related in Hasidic thought.

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