The Scriptures define “man” as the creation of God, a union of body and soul, that is, a unity of physical and spiritual elements, as it is written: “Then the LORD God formed the man from the dust of the ground (adamah: אֲדָמָה) and breathed into his nostrils the breath of life (nishmat chayim: נִשְׁמַת חַיִּים), and the man became a living soul” (Gen. 2:7). The miracle of creation means that God imparted his own neshimah (נְשִׁימָה), his own “breath,” to give life to the man, who was named “Adam.”
Note then that man was made in two distinct stages. First the LORD “formed” (יָצַר) his body (גוּף) from the “dust of the earth” (עָפָר מִן־הָאֲדָמָה), and then the LORD breathed (נָפַח) into this body a “soul” (נֶפֶשׁ ,נְשָׁמָה), that is, the consciousness that represents the self or the “I” that inhabits the body. This is sometimes called the “image of God” (צלם אלוהים), the “I am” of self-consciousness, the ability to reason and to make decisions, to discern intuitions of logic, to apprehend moral and aesthetic reality, to wonder and glory over the the beauty and greatness of the Divine Presence, and so on. The image of God means that man reflects (analogically) God’s very attributes and characteristics.
The Scriptures also refer to the soul of man as “ruach” (רוּחַ), generally meaning “breath” or wind (Psalm 78:39). The unity of the body and soul is called “nefesh chayah” (נֶפֶשׁ חַיָּה), a “living being.” The body serves as a “habitation” for the soul as it lives in this world, and the separation of this unity, that is physical death, causes the body to return to the dust, though the soul continues to exist (Psalm 90:3; Eccl. 12:7).
According to “kabbalistic” (i.e., neoplatonic) interpretations of Judaism, the individual soul goes through distinct stages in its “journey” emanating from God and then returning back to God. The first stage is nebulous “preexistence,” or the soul before it enters a body while being suspended in the “treasury of souls”(הָאוֹצָר); the second stage is physical life, when the soul “falls” into the body and where it is actuated, imprisoned and tested in human form. The soul then works to remove the barriers to spiritual life in this world, and upon death of the body is released to either to Paradise (heaven) or to Gehenna (hell), but finally, the soul will have a share in the “world to come” (olam haba) after the resurrection of the dead. In some forms of kabbalah the soul is reincarnated until it attains success in its mission that was given before it “fell” to the realm of this world (olam ha’zeh). The final vision of the world to come is unified into one world that is inhabited by God in all fullness.
It should be noted that such a kabbalistic vision is not biblical, though it includes some biblical truths…. Let’s therefore review Scripture to get an understanding of the human soul and its ultimate end. So we begin at the beginning, where Torah clearly states that God created Adam as a union of body and soul. First Adam’s body was formed from the dust of the earth, and then Adam’s soul was imparted when God breathed it into his body (Gen. 2:7). Note that Adam’s body apart from his soul is not alive, and it is only after the soul is imparted to the body that man is called “nefesh chayah,” a living creature. So at the outset of creation God made Adam “for life” and worship in the paradise of Eden. That was the original ideal.
Have you ever considered what the “self” really is? Most people tend to think of it, I suppose, as a conscious and emotional “center” of experience that is distinct from others and that has a sense of continuity through time and place. However, the self (or soul) has the ability to “transcend” itself, that is, to become conscious of itself, and this sets up an inner “dialog” within that enables the self to examine its own thinking, or to regard itself in relation to itself…. In this connection Soren Kierkegaard wrote of two types of “despair,” by which he meant a condition of being wrongly related to your self. First, you can despair by rejecting (or denying) the self, and second, you can despair by elevating and exalting your self. In the first case the self is “lost” or abandoned by various forms of escapism; in the second case, the self is “idolized” and given god-like prerogative; in either case, however, the self is in despair because it is not grounded in the truth of reality, since there can be no true “self” apart from relationship with God who is the ground of all being…
In this “Shavuah Tov” audio broadcast I discuss both the Jewish High Holidays — and how they relate to us as followers of Yeshua the Messiah — as well as the weekly Torah portion we will read for Shabbat Shuvah, namely parashat Vayeilech. I hope you will find it helpful. L’Shanah Tovah u’Metukah b’Yeshua Meshicheinu, chaverim! – “to a good and sweet year in our Messiah Yeshua, friends.”
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In this audio podcast I discuss the the 40 day “Season of Teshuvah” or repentance leading up to the 
In this audio podcast I discuss the the 
In our Torah reading for this week (i.e., 
Yeshua foretold 
The Apostle Paul said we were to both “test ourselves” with regard to the intellectual content of our faith and also to “prove ourselves” with regard to the veracity of our spiritual life: “Put yourselves to the test (ἑαυτοὺς πειράζετε) to see if you are in the faith; prove yourselves (ἑαυτοὺς δοκιμάζετε) to see whether Yeshua the Messiah lives within you – lest you fail the test and be disapproved (ἀδόκιμος)” (1 Cor. 13:5). Notice that the verb “to prove” (i.e., dokimadzo: δοκιμάζω) means to test something by fire (like a precious metal) to discover its quality and purity. The analogy here is straightforward. The quality of our faith will be revealed during times of testing and hard circumstance. Do we walk in love, joy, and peace – despite the testing of this life? If our faith regularly fails in the crucible of testing, we may need to reexamine its authenticity (Prov. 24:10).
Our Torah portion for this week, 