Body and Soul: Rabbinic Sources for Teaching the Jewish Concept of Soul

We read from Deathbed Wisdom of the Hasidic Masters to introduce a Jewish view of the Soul and its place in our lives:

  • Read "Body and Soul" essay, p.12

(ו) מִיָּד רוֹמֵז הַקָּדוֹשׁ בָּרוּךְ הוּא לַמַּלְאָךְ הַמְּמֻנֶּה עַל הָרוּחוֹת וְאוֹמֵר לוֹ: הָבֵא לִי רוּחַ פְּלוֹנִי שֶׁהוּא בְגַן עֵדֶן שֶׁשְּׁמוֹ פְּלוֹנִי וְתָאֳרוֹ כָּךְ וְכָךְ. לְפִי שֶׁכָל הָרוּחוֹת שֶׁעֲתִידִין לְהִבָּרְאוֹת, כֻּלָּן הֵן נִבְרָאוֹת מִיּוֹם שֶׁבָרָא הָעוֹלָם עַד שֶׁיִּכְלֶה כָּל הָעוֹלָם, הֵם מְזֻמָּנִין בִּבְנֵי אָדָם, דִּכְתִיב: מַה שֶּׁהָיָה כְּבָר נִקְרָא שְׁמוֹ (קהלת ו, י).

[Forty days before the birth of a child,] the Holy One of Blessing would summon the angel in charge of souls and say to him: “Bring Me a certain soul which is in the Garden of Eden, whose name is so-and-so, and whose form is such-and-such.” All the souls that would exist in the future were fashioned with the first man, and they will exist to the end of the world. All of them were created on the sixth day of Creation. They were designated to be the descendants of Adam, as it is said: “Whatsoever cometh into being, the name thereof was given long ago” (Eccles. 6:10).

The Talmud asks why David repeats the words ברכי נפשי, “Bless, O my soul,” five times in the Book of Psalms (Psalms 103:1, 103:2022, 103:2, 104:35, and 104:1); they answer that each represents a different stage in his life, and his soul received a song corresponding to each.

(א) לְדָוִ֨ד ׀ בָּרֲכִ֣י נַ֭פְשִׁי אֶת־יְהוָ֑ה וְכָל־קְ֝רָבַ֗י אֶת־שֵׁ֥ם קָדְשֽׁוֹ׃

(1) David's: Bless--O my soul/my being, the LORD and all that is within me--God's holy name.

הכי קא אמינא לך הני חמשה ברכי נפשי כנגד מי אמרן דוד לא אמרן אלא כנגד הקב"ה וכנגד נשמהמה הקב"ה מלא כל העולם אף נשמה מלאה את כל הגוף מה הקדוש ברוך הוא רואה ואינו נראה אף נשמה רואה ואינה נראית מה הקב"ה זן את כל העולם כלו אף נשמה זנה את כל הגוף מה הקב"ה טהור אף נשמה טהורה מה הקב"ה יושב בחדרי חדרים אף נשמה יושבת בחדרי חדרים יבא מי שיש בו חמשה דברים הללו וישבח למי שיש בו חמשה דברים הללו:

Corresponding to whom did David say these five instance of “Bless the Lord, O my soul”? He answered him: He said them about none other than the Holy One, Blessed be He, and corresponding to the soul, as the verse refers to the relationship between man’s soul and God. The five instances of “Bless the Lord, O my soul” correspond to the five parallels between the soul in man’s body and God’s power in His world.Just as the Holy One, Blessed be He, fills the entire world, so too the soul fills the entire body.
Just as the Holy One, Blessed be He, sees but is not seen, so too does the soul see, but is not seen.
Just as the Holy One, Blessed be He, sustains the entire world, so too the soul sustains the entire body.
Just as the Holy One, Blessed be He, is pure, so too is the soul pure.
Just as the Holy One, Blessed be He, resides in a chamber within a chamber, in His inner sanctum, so too the soul resides in a chamber within a chamber, in the innermost recesses of the body.
Therefore, that which has these five characteristics, the soul, should come and praise He Who has these five characteristics.

We now look at the Siddur that has been passed on through the Rabbis to understand the place and existence of the soul in our daily living:

(א) מודֶה [מודָה] אֲנִי לְפָנֶיךָ מֶלֶךְ חַי וְקַיָּם, שֶׁהֶחֱזַרְתָּ בִּי נִשְׁמָתִי בְּחֶמְלָה, רַבָּה אֱמוּנָתֶךָ:

(1) I give thanks to You, living and everlasting Sovereign, for you have restored my soul within me with mercy. Great is your faithfulness.

(א) אֱלהַי. נְשָׁמָה שֶׁנָּתַתָּ בִּי טְהורָה הִיא. אַתָּה בְרָאתָהּ. אַתָּה יְצַרְתָּהּ. אַתָּה נְפַחְתָּהּ בִּי. וְאַתָּה מְשַׁמְּרָהּ בְּקִרְבִּי. וְאַתָּה עָתִיד לִטְּלָהּ מִמֶּנִּי. וּלְהַחֲזִירָהּ בִּי לֶעָתִיד לָבוא. כָּל זְמַן שֶׁהַנְּשָׁמָה בְּקִרְבִּי מודֶה אֲנִי לְפָנֶיךָ ה' אֱלהַי וֵאלהֵי אֲבותַי. רִבּון כָּל הַמַּעֲשים אֲדון כָּל הַנְּשָׁמות: בָּרוּךְ אַתָּה ה' הַמַּחֲזִיר נְשָׁמות לִפְגָרִים מֵתִים:

My God, the soul you have placed within me is pure. You created it, You shaped it, You breathed it into me; and you preserve it within me. In the future you will take it from me, restoring it within me in the future that is to come. As long as the soul is within me I will give thanks to you, Adonai, my God and God of my ancestors, Lord of all the acts (of Creation), Master of all souls. Blessed are you, Adonai, Who restores souls to dead bodies.

We read from Deathbed Wisdom of the Hasidic Masters the stories of the deaths of the following rebbes:

  • DovBaer of Mezritch, p.35
  • Yuda Tzvi of Razleh, p.151
  • Shneur Zalman of Liadi, p.65

and we discuss those stories together.