The spirit is the self, the “I” that occupies the body and acts through it. Without the spirit, the body is similar to a light without power, a PC without the product, a space suit with no space explorer inside. With the presentation of the spirit, the body gains life, sight and hearing, thought and discourse, knowledge and feelings, will and longing, identity and personality.
Everything Has a Soul
In truth the person, as well as every made substance has a “spirit.” Animals have souls, as do plants and even lifeless items; each piece of turf has a spirit, and each grain of sand. Life, as well as presence obliges a spirit to maintain it- – a “flash of G-dliness” that ceaselessly pervades its protest with being and criticalness. A spirit is not simply the motor of life; it likewise exemplifies the why of a thing’s presence, its significance and reason. It is a thing’s “internal character, its raison d’être. Much the same as the “spirit” of a musical creation is the author’s vision that empowers and offers life to the notes played in a musical piece – the genuine notes are similar to the body communicating the vision and feeling of the spirit inside of them. Every spirit is the statement of G-d’s plan and vision in making that specific being.”1
In any case, it is the human soul that is both the most complex and the most grand of souls. Our sages have said: “She is called by five names: Nefesh (soul), Ruach (soul), Neshamah (breath), Chayah (life) and Yechidah (singularity).”2 The Chassidic experts clarify that the spirit’s five “names” really portray five levels or measurements of the spirit. Nefesh is the spirit as the motor of physical life. Ruach is the enthusiastic self and “identity.” Neshamah is the scholarly self. Chayah is the supra-balanced self- – the seat of will, longing, duty and confidence. Yechidah hints the quintessence of the spirit – its solidarity with its source, the solitary pith of G-d. For the embodiment of the spirit of man is “actually a piece of G-d above”3- – a bit of G-d in us, in a manner of speaking.
The Chassidic bosses talk about two unmistakable souls that vitalize the individual: a “Creature Soul” and a “G-dly Soul.” The Animal Soul is driven by the mission for self-safeguarding and self-improvement; in this, it takes after the spirit and self of every single other creation. In any case, we additionally have a G-dly Soul”- – a spirit driven by the longing to reconnect with its Source. Our lives are the narrative of the challenge and interaction between these two souls, as we battle to adjust and accommodate our physical needs and wishes with our profound desires, our self-centered drives with our benevolent desires. These two souls, then again, don’t dwell “one next to the other” inside of the body; rather, the G-dly Soul is enclothed inside of the Animal Soul- – pretty much as the Animal Soul is enclothed inside of the body. This implies that the Animal Soul, as well, is vitalized by the “some piece of G-d above” at its center. Apparently, the two souls are in clash with one another, yet fundamentally they are compatible.4
The Divine quintessence of the human soul is the thing that sets the individual above and separated from every other creation, even the blessed messengers. The blessed messenger may be more otherworldly, yet the person is more G-dly. No creation can have genuine opportunity of decision – a creation, by definition, has and comprises of just what its maker has conferred to it; this is its “temperament,” and its each slant and activity will be managed by that nature. It is just in the human soul that the Creator bestowed he could call his own quintessence. The human soul is in this way the main really “supra-normal” being (beside the Creator)- – a being that is not restricted by its own tendency. A being that can rise above itself; a being that can decide to not simply respond to its surroundings, but rather to follow up on it; a being whose decisions and activities are thusly of genuine essentialness.
Why a Physical Life?
A spirit is framed in the womb of supernal profound domains, where it obtains its unmistakable personality and mission. To satisfy this mission, it is dispatched to the physical domain, enclothed inside of an Animal Soul and furnished with a body. Here the G-dly Soul is tested by the (clearly) clashing needs and longings of the Animal Soul; here perfect the truth is darkened by the thick selfhood of the body and physical world. In this enclosure of concealed truth and ceaseless test, the spirit can completely express and realize its heavenly power.5
Direction & Nurture
The spirit is given a compass and manual to explore the test of physical life, and the assets to strengthen it. The Torah is the perfect “outline for creation” that aides and teaches the spirit on its basic purpose for existing. The Torah is likewise “nourishment for the spirit”: by mulling over Torah the spirit ingests and digests the awesome insight and is supplied with the celestial vitality to continue on in its central goal and conquer its difficulties.
A mitzvah is a G-dly deed. Each time a spirit performs a mitzvah- – giving a coin to philanthropy, putting on tefillin, lighting Shabbat candles- – it goes about as an “accomplice with G-d in creation” and presents to G-d’s vicinity into the world. The mitzvot are every single physical deed – so the spirit can perform them just while an occupant of the physical world, contributed inside of an Animal Soul and a body. In this manner the length of time of its physical life is the spirit’s just chance to perform mitzvot. Everything that precedes and after is only a prequel and continuation of the spirit’s most prominent and loftiest minutes – its demonstrations of associating the G-dly with the everyday.
Life After Life
Endless supply of its physical life-compass, the spirit continues a simply profound state. It can no more perform mitzvot, however the G-dly deeds it performed amid its physical lifetime have lifted it to statures it couldn’t even had mulled over before its drop. These mitzvot are similar to seeds which flourish in the dirt of the physical world and develop and increase, further powering the spirit’s rising; as benefit the deeds performed in the physical world by others for the value of the left soul.
The World to Come
At last, the spirit will rejoined with the body. In the Messianic Era, the revival of the dead will introduce a “World to Come” of interminable physical life, in which “passing will be killed forever.”6 In the World to Come, the whole of creation will completely and uninhibitedly mirror the boundlessness and flawlessness of its Creator, and the physical will rise above the finitude and mortality which characterize it in today’s defective world