In recent years, we have increasingly seen the idea emerge that we should interpret the Bible from a Jewish framework. The reason given for this is the fact that the Bible was written by Jews and can therefore only be understood from a Jewish mindset. If we approach the Bible with a Western way of thinking, we would be doing the Bible a disservice. Before I discuss this proposition, I would first like to give an example of Jewish interpretation of the text of the Bible. The method they use is represented by the term PARDES, which is an abbreviation for the different levels of interpretation that apply to each text. First, let me explain the concept:
PaRDeS
Peshat (פְּשָׁט) – “surface” (“straight”) or the literal (direct) meaning.
Remez (רֶמֶז) – “hints” or the deep (allegorical: hidden or symbolic) meaning that goes beyond just the literal meaning.
Derash (דְּרַשׁ) – from the Hebrew darash: “to inquire” (“to search”) – the comparative (midrashic) meaning, as given by similar events.
Sod (סוֹד) – “secret” (“mystery”) or the esoteric/mystical meaning, as given by inspiration or revelation.
This method is explained in more detail and illustrated using Genesis 1:1 on the website CHABAD.ORG:
Torah is G‑d’s wisdom. Intellect, by its very nature, allows for – and indeed demands – different avenues of understanding; how much more so when dealing with the infinite wisdom of the Infinite G‑d.
Our sages tell us that Torah can be interpreted in four different general ways: peshat, remez, drush and sod.
1) Peshat is the simple interpretation of the Torah. When the verse says (Genesis 1:1) that “In the beginning G‑d created the Heaven and Earth,” it means exactly what it seems to mean, in a very literal sense.
Within these four methods of understanding Torah, there exist countless possible avenues of understanding
2) Remez is the different hints and allusions which are contained within the Torah. One of the methodologies the Torah employs to make these hints is gematryia, the numerical value of the letters of the Hebrew alphabet. For example, the gematriya of “Bereshit bara” (“In the beginning He created)” is the same as “b’Rosh Hashanah nivra ha’olam” (on Rosh Hashanah the world was created)!”
Bereshit bara and b’Rosh Hashanah nivra are both 1116.
3) Drush (or Midrash) expounds upon the deeper meaning of the verse. The Hebrew word for “In the beginning” is bereshit. The midrash tells us that this word can be split into two words—b reshit. The Torah is telling us that the world was created for two (“b“) “reshit“s (“firsts”)—the Jews and the Torah. Although this is not the simple interpretation of the word, nevertheless it is a true and valid way of understanding the Torah.
4) Sod (secret) is the esoteric, mystical part of Torah. The Tikkunei Zohar (a book which gives seventy (!) different esoteric explanations for the word bereshit) explains that the word bereshit can also be split into “bara shis” (created [with] six). This is because the world was created through G‑d’s six emotional powers: kindness, severity, beauty, victory, splendor and foundation.
Within these four methods of understanding Torah, there exist countless possible avenues of understanding. For example: There are many different ways to understand the Torah according to Peshat. That’s why there are many Torah commentators who concentrate on Peshat — Rashi, Ibn Ezra, Rashbam and many more – and they will very often (it seems, more often than not…) disagree on the literal meaning of a verse. In fact, according to Kabbalastic teachings there are 600,000 ways to understand Peshat, 600,000 ways to understand Remez, 600,000 ways to understand Drush, and 600,000 ways to understand Sod!
Any insight in Torah is acceptable as long as it (makes sense and) does not contradict any of our fundamental beliefs.
Our sages tell us that “any chiddush (novel idea) which a reputable disciple will ever come up with was already given to Moses by Sinai.” Moses might not have heard this specific idea which the rabbi living thousands of years later has just thought of, but the basis of this idea was already given by Sinai.
G‑d gave us the tools to delve into the words of Torah and reveal the divine wisdom hidden therein.
When it comes to the halachah, however, there is only one truth. For whereas Torah is G‑d’s wisdom which, as abovementioned, allows for different opinions, halachah is (not intellect, but rather) G‑d’s will. And will is absolute, and does not allow for two ways to look at things.
If you consider this method necessary, then it is understandable that the text of the Bible may only be interpreted by spiritual experts, whom the Bible refers to as scribes. Based on the above, every text has at least 70 different interpretations, all of which would be valid. Within Judaism, the Torah may therefore only be studied under the supervision of the Rabbis; studying the Torah without this supervision would therefore be punishable by law. I have already encountered the idea that the Torah should be seen as a kind of code that can only be deciphered by experts. Incidentally, similar ideas can be found in the Roman Catholic tradition, which wants to leave the study of the Bible exclusively to the initiated clergy. In the Middle Ages, owning a Bible was even punishable by death at the stake.
We know from the New Testament that Jesus’ teachings constantly brought him into conflict with the scribes and Pharisees. Jesus, and of course his disciples too, had not been educated at any of the training schools, and so they were treated with contempt.
45Then came the officers to the chief priests and Pharisees; and they said unto them, Why have ye not brought him? 46The officers answered, Never man spake like this man. 47Then answered them the Pharisees, Are ye also deceived? 48Have any of the rulers or of the Pharisees believed on him? 49But this people who knoweth not the law are cursed.
(John 7:45-49)
In the eyes of the chief priests and the Pharisees, the common people were cursed and incapable of truly understanding spiritual matters. Jesus, however, takes a different approach:
25At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. 26Even so, Father: for so it seemed good in thy sight.
(Matthew 11:25-26)
Paul embraced the same ideas when he explained them in his epistle to the Corinthians:
18For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God. 19for it is written,
I will destroy the wisdom of the wise,
And will bring to nothing the understanding of the prudent.20Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world?21For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.
(1 Corinthians 1:18–21)
According to Paul, the so-called wise and intelligent, including Jewish leaders and not only the philosophers of that time, are incapable of understanding the gospel. Understanding the gospel, understanding the Bible, is reserved for simple people who believe. This was also one of the important aspects of the Reformation: thanks to translation into our own languages and the development of the printing press, the Bible became available to everyone.
Jesus accuses the scribes and Pharisees of turning the scriptures into idols:
39Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me. 40And ye will not come to me, that ye might have life.
(John 5:39-40)
He reproaches them for believing that life could be found in the scriptures, but what they fail to understand is that it is not the scriptures but Jesus who embodies eternal life:
3And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.
(John 17:3)
A Jew, no matter how deeply he is immersed in the scriptures, has no part in eternal life without Jesus, and if we as Christians believe that we must consult the Jews and their interpretation of the scriptures, we will slowly but surely lose our clear perspective on Jesus and the way in which Jesus and the apostles dealt with the content and the text. I want to end with the words of Peter, who warns people against embracing fairy tales that involve an arbitrary interpretation of the Bible, and that applies not only to us and our Western perspective, but also to the Jewish perspective.
16For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. 17For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. 18And this voice which came from heaven we heard, when we were with him in the holy mount. 19We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: 20knowing this first, that no prophecy of the scripture is of any private interpretation. 21For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.
(2 Peter 1:16-21)
In my next blog, I want to discuss biblical interpretation as I believe it should be.
