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For the same reason *that it is the essence of the life-force+, Chassidus is compared to oil, which
represents the secrets of secrets.
Oil symbolizes the distilled essence of everything, hence it necessarily possesses the following
two characteristics: on the one hand, it is in itself distinct and separate from everything (for
were it to be bound to any one particular thing, it could not then be the essential aspect of
everything); yet at the same time, because it is essence, it must also pervade and be found
within everything, for the essence, by definition, exists and is found everywhere.
This concept, like all matters pertaining to the inner Torah, is also expressed in the Revealed
Torah, even in an actual Halachah: on the other hand, oil does not mix with any liquids, and
conversely, it penetrates into all matter.
And thus, Chassidus is likened to oil, for it also possesses these two properties. By virtue of its
nature as Essence, it does not mix with any other thing it is the essential core of the lifeforce, higher than any radiation and reflection. And on the other hand, Chassidus diffuses into
and permeates every single thing, as explained above.

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The life and vitality which the teachings of Chassidus infuses into all aspects of the world (the
miniature world of man, and the real literal world) issue from the vitality that Chassidus
infuses into all the elements of the Torah and are generated from that life-force for all the
elements of creation are drawn from and are derived through the Torah.
In the Torah itself there are four levels of interpretation: Peshat, Remez, Drush, and Sod, and
the teachings of Chassidus imbue each one of them with life and vitality.
That is, in addition to the explanations which Chassidus gives to various subjects within all four
parts of the Torah (which negates the common misconception that Chassidus arose in order to
)explain only the esoteric part of the Torah

The learning of Chassidus also infuses life into every subject (in all parts of Pardes which we
learn in the Torah, and the subject then lives on an entirely different manner, with the
Essential life-force. This vitality striking illuminates and profoundly deepen ones understanding of the idea.
An analogy for this concept of the additional illumination and vitality in the Revealed part of
the Torah, and in a practical law, is as follows:
The entire service of Yom Kippur is only acceptable when done by him (the Kohen Gadol). In
the same manner that the holiness of Yom Kippur is effective for the special services of Yom
Kippur, it also affects the daily and extra (Shabbos) sacrifices that are in themselves connected
to all the regular days of the year; they, too, become sanctified through the sanctity of Yom
Kippur.
The same is true of Chassidus, the Shabbos Shabbaton of the Torah: it likewise affects and
influences all the parts of the Torah. For the four parts of Pardes is the four levels of the
Nefesh, Ruach, Neshama, and Chaya of the Torah, and Chassidus is the Torahs Yechidah; and
the manifestation and revelation of the Yechidah elevates all the other four levels of
NaRaNaCh, as explained above.