A Tale of Three Souls

A brief explanation of the three souls: the Divine Soul, the Intellectual Soul, and the Bestial Soul

BASED ON THE TEACHINGS OF

THE REBBEIM OF CHABAD

" " "

Compiled and adapted by

Rabbi Yehoishophot Oliver

A Tale of Three Souls Based on the teachings of the Rebbeim of Chabad

TABLE OF CONTENTS Preface .............................................................................2 An introduction to the souls.............................................4 The souls spiritual origin ..............................................4 Kedushah vs. Kelipah ........................................................5 The three souls in brief ....................................................8 Nefesh HoElokisthe Divine Soul ..................................8 Nefesh HaSichlisthe Intellectual Soul ........................10 Nefesh HaBehamisthe Bestial Soul ............................14 Summary Table ..............................................................19

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PREFACE The Hebrew word for world, olam, is etymologically related to the word heelem, concealment, for the world conceals the true reality of Hashem.1 This is true of the higher, spiritual worlds, but it is most true of our physical world, where Hashems presence is most hidden.2 The physical world also conceals the spiritual processes that underlie the physical world around us. This means that a person who limits himself to viewing the world from a coarse, physical perspective is bound to reach incorrect interpretations and conclusions. However, Hashem reveals His all-perfect, all-knowing wisdom to us in the Torah, giving us the inside scoop on deeper spiritual realities. Through Torah, the Jew is privy to the true, perfect perspective on everything in the world. Everyone else, who goes by limited, fallible intellect alone and is probably not to blame for this choiceis confused, or even more likely, is consciously following secular opinions
1

See Likkutei Torah, Shelach 37d. 2 Tanya ch. 36.

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A Tale of Three Souls Based on the teachings of the Rebbeim of Chabad

and values that interpret worldly phenomena in a way different and even contrary to their true nature. Similarly, when we approach a Jewstarting with the way we approach ourselves and our own inner struggleswe should look to Torahand especially to its inner, mystical dimensionto reveal to us the Jews true nature. This is the purpose of this booklet. The essays I write take a lot of time and effort. If you like this booklet, please contact me to sponsor an essay in honor of the birthday, wedding anniversary, or yahrtzeit of a loved one, or for a refuah sheleimah, or the like. May this publication be the final good deed in exile, that will bring Moshiach now! Yehoishophot Oliver rabbioliver@gmail.com 443 602 1068 Baltimore, Maryland

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AN INTRODUCTION TO THE SOULS THE SOULS SPIRITUAL ORIGIN In general, the soul consists of three components: Intellect and emotions, which comprise the souls kochos, faculties; and the souls levushim, garments: thought, speech, and action. Let us first define them briefly: Intellect: The ability to comprehend something with ones mind. Emotions: An excitementan attraction toward, or a repulsion froman outside person or entity. Soul-garments: Either the intellect or the emotions, or both, become manifest in the world. This can occur in any of three ways (listed from the more internal to the more external): thought, speech, and action. However, it gets more complicated, because there are not one, but three souls, each pulling in a different direction: The Nefesh HoElokis (Divine Soul), the Nefesh HaSichlis
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A Tale of Three Souls Based on the teachings of the Rebbeim of Chabad

(Intellectual Soul), and the Nefesh HaBehamis (Bestial Soul).3 Each soul consists of all the above three components, respectively. KEDUSHAH VS. KELIPAH Another necessary introduction: All physical beings draw their vitality from one of two fundamental spiritual energies: Kedushah, holiness, or Kelipah, evil or unholiness. The word Kelipah literally means shell, for this force conceals over the reality of Hashem just as a peel hides the fruit within it.4 Kedushah is a spiritual energy that is in a state of bittul, submission to Hashem,5 while Kelipah represents a spiritual energy in a state of yeshus, a sense of ego that arrogantly declares I exist and denies the absolute reality of Hashem.
3

Jews possess all three; non-Jews, only the latter two. 4 Sefer HaMaamarim 5648, p. 220. 5 Tanya ch. 6: The side of holiness is nothing but the indwelling and extension of the holiness of the Holy One, blessed be He, and He dwells only upon a thing that nullifies itself to Him.
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Although the Kelipah typically admits that Hashem exists, and even obeys His will in practice, only true reality.7 The Nefesh HoElokis stems from Kedushah, while the Nefesh HaSichlis and the Nefesh HaBehamis stem from Kelipah.8 More specifically, they stem from the higher level of Kelipah known as Kelipas Nogah, which constitutes a mixture of good and evil.9
6

it feels itself

independent from Hashem, and so it denies that He is the

Ibid. ch. 24: [The forces of Kelipah] are completely unable to contravene Hashems will, for they know and apprehend that He is their life and sustenance, since they nurture from the hinder-most part of the blessed Supreme Will that encompasses them. 7 Ibid. ch. 22. 8 In some sources it is explained that the Nefesh HaSichlis and Nefesh HaBehamis are in fact one soul consisting of two components, the former being the higher component, and the latter, the lower component (Sefer Kitzurim, p. 81, cited in Tanya Betziruf Marei Mekomos, Likkutei Pirushim, Shinuyei Nuschaos, chs. 1-28, p. 37). See also Likkutei Torah, Tetzei 37d, which states that human intellect comes from the Nefesh HaBehamis. 9 Etz Chaim, Shaar Kelipas Nogah ch. 3. Tanya ch. 1, end; ch. 7.
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A Tale of Three Souls Based on the teachings of the Rebbeim of Chabad

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THE THREE SOULS IN BRIEF NEFESH HOELOKISTHE DIVINE SOUL Spiritual level: Since this soul stems from Kedushah, it seeks to submit all its components to Hashem. On its own, it is united with Hashem and palpably feels His absolute reality, and so from the perspective of the Nefesh HoElokis, the Jew would never sin.10 Intellect: The Jew has a divine intellect that has an innate sensitivity and ability to understand Gdliness. In fact, it comprehends no other topic. 11 This intellect seeks to understand Gdliness on every level, and most importantly, how from the perspective of Hashem, everything is nonexistent.12 In so doing, 13 one fulfills Hashems command: Know the Gd of your father, and serve Him with a complete heart.14
10

Likkutei Torah, Shelach 37d. 11 Torah Ohr, Miketz 38b. Cf. Tanya ch. 13, beg. 12 Kula kamei kalo chashiv; cf. Sefer HaMaamarim 5672, Vol. 2, p. 809. 13 Maamar Hachodesh hazeh lachem 5685, p. 17. 14 I Divrei HaYomim 28:9.
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A Tale of Three Souls Based on the teachings of the Rebbeim of Chabad

By understanding Gdliness, this soul reunites with its source in Hashem to the extent that it is capable while vested in the body. Emotions: These are holy emotions that become excited from this souls study and comprehension of divine realities. These emotions animate the Jew with the fear of disobeying and becoming separate from Hashemfear of Hashem, and with the desire to connect to Hashemlove of Hashem.15 These are the primary emotions, and all the others flow from them. Interrelationship between intellect and emotions: The Nefesh HoElokis is called adamman, because in this soul the intellect is primary, while the emotions are subordinate to them.16 Soul-garments: These are thought, speech, and action in fulfillment of the 613 Mitzvos. These behaviors flow

15

Cf. ibid. ch. 3 16 On the various distinctions between the intellects of the Nefesh HoElokis and the Nefesh HaBehamis, see Sefer HaMaamarim 5709, pp. 53-54.
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naturally from ones development of this souls intellect and emotions.17 Divine mission: To influence, refine, illuminate, and ultimately transform, via the Nefesh HaSichlis, the Nefesh HaBehamis, the body, and ones portion in the world.18 Alternate names: Yetzer TovGood Inclination: Although the terms Nefesh HoElokis and Yetzer Tov are often used interchangeably, Nefesh HoElokis refers specifically to the intellect of this soul, while Yetzer Tov refers to its emotions.19 NEFESH HASICHLISTHE INTELLECTUAL SOUL Spiritual level: This soul stems from a more refined level of Kelipah than that from which the Bestial Soul stems, a level of Kelipah that is a mixture of good and evil, like all Kelipas Nogah, but that contains a relatively higher proportion of good in relation to the evil within it. This is the reason that
17

Tanya ch. 4. 18 Ibid. ch. 37. 19 Torah Ohr, Miketz 38b.

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this soul is manifested in intellect, for its relatively superior spiritual origin enables it to act as the origin of intellect, which is superior to emotions.20 This soul naturally does not naturally submit to Hashems will thinks that it can comprehend and master anything focuses on the external, physical world and disregards the spiritual, or denies it altogether pursues self-interest, albeit because it believes that to do so is rational, and not on account of a raw natural instinct, as with the Nefesh HaBehamis This soul is not as lowly as the Nefesh HaBehamis, for this soul strives to divest itself of personal bias, albeit on its own selfish terms and not on Hashems terms. Thus, this soul is able to convince a person to undertake personal sacrifice and

20

Sefer HaMaamarim 5700, p. 93.

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endure hardship for what it perceives as being truly worthy, and even to the point of giving up ones life.21 Name: On every level, the Nefesh HaSichlis seeks to follow the dictates of human reason: Intellect: This is a mind devoted to transcending personal bias and figuring out objective truth in a rigorously logical way. However, it lacks true awareness of and subservience to Hashems absolute reality, and so without subordinating
21

We find that throughout the ages, even adherents of nonJewish philosophies and religions have given up their lives for their beliefs. In such cases, the calculated logic of the Nefesh HaSichlis inspired the person to give up his life for his ideals, whether worthy or otherwise. Since true self-sacrifice transcends all rationale, self-sacrifice for the sake of logic is not true self-sacrifice (Sefer HaMaamarim 5700, p. 2). In contrast, Jewish martyrdom to sanctify Hashems Name stems not from an intellectual conclusion, but from the Jews very inner core, the natural love of Hashem within the Nefesh HoElokis (ahavah mesuterescf. Tanya ch. 18), and is thus fundamentally different from non-Jewish martyrdom. Martyrdom might also stem from the Nefesh HaBehamis, e.g., one who initiates his own death under the impression that he will be rewarded with great pleasure in the afterlife, as is reportedly the case with many Islamic suicide bombers, may their names be erased.
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itself to the Nefesh HoElokis, it is fundamentally incapable of attaining absolute truth. Emotions: Feelings that stem from a sense of right and wrong according to the calculations of ones own limited mind, based on ones limited knowledge, experience, and philosophical reflections, with pursuit of self-interest and self-preservation foremost in ones value system.22 Interrelationship between intellect and emotions: This intellect tries, sometimes even valiantly, to transcend emotional bias, dominate over, and dictate emotionsi.e., the Nefesh HaBehamisyet since it fails to attain true objectivity, it will ultimately be swayed by the emotions without realizing. Soul-garments: Carefully measured, rational behavior, as dictated by this souls intellect and emotions. Divine mission: On its own, the Nefesh HaSichlis has no desire to submit to Hashems wishes, but when it submits to the influence of the Nefesh HoElokis, it is able to evoke a

22

Cf. Sefer HaMaamarim Melukat, Vol. 3, p. 103-104.

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desire to submit to Hashem within itself, and then in the Nefesh HaBehamis as well. However, this desire will always be somewhat artificial when compared with its counterpart in the Nefesh HoElokis, for it involves influencing the Nefesh HaSichlis and Nefesh HaBehamis to act against their nature. This, then, is the mission of the Nefesh HaSichlis: to act as mediator between the Nefesh HoElokis and the Nefesh HaBehamis. Alternate names: Sechel anushi, human intellect; sechel hativi, natural intellect. NEFESH HABEHAMISTHE BESTIAL SOUL Spiritual level: The Kelipah in this soul is far lower, and so this soul is almost totally selfish. Not only does it disregard the spiritual, but it pursues the physical world and personal gain in a purely selfish manner. This 23 soul stems from a very degenerate spiritual level, where Hashems infinity is so greatly hidden that the person
23

Likkutei Torah, Shelach 37d.

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feels his own existence intensely, and barely senses Hashems existence. It is the egotism that stems from the Nefesh HaBehamis that enables it to entice the person to sin. This soul has no concept of pursuing an endeavor for its inherent ethical merit, never mind sacrificing personal gain for a higher cause. It is purely egotistical. Thus, the vast majority of it [the Nefesh HaBehamis] is evil.24 Name: This soul is called bestial because although it possesses intellect of a kind, its intellect is subordinate to its emotions and instincts, as with an animal. 25 Yet although this soul is described as animal-like, it is not literally on the same spiritual level as the Nefesh HaBehamis of an animal.26 It is a fundamental principle that the giver must conform to the level of the recipient (or, in Kabbalistic terms, the light is commensurate to the vessel). Since this soul sustains the body of a human and
24

Tanya ch. 7. 25 On the various distinctions between the intellects of the Nefesh HoElokis and the Nefesh HaBehamis, see Sefer HaMaamarim 5709, pp. 53-54. 26 Likkutei Torah, Naso 28c.
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not of an animal, it must be fundamentally different from and superior to that of an animal. Yet it is called the Bestial Soul because, like an animal, it is naturally drawn to the physical. Goal: On every level, the Nefesh HaBehamis seeks to survive and/or increase its personal gain and animalistic pleasure. Intellect: Intellect driven with the goal of calculating how to fulfill this souls instinct for survival, self-interest, and/or desire for material indulgence and sin. This intellect is thus subordinate to this souls emotions. However,27 the maturity of the emotions is commensurate with the development of this souls intellect. Thus, a child will intensely desire petty things because his mind does not yet grasp the value of more truly precious things and the pleasure to be derived from them. Once his mind develops, he loses his desire for childish things, and that same desire is directed to more and more truly precious things. So in a sense, it can be said that the intellect produces the emotions.
27

Tanya ch. 6.
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Emotions: Selfish desires for survival and hedonistic pleasure. Also contains certain some worthy character traits, such as compassion and generosity.28 However, since these traits stem from ones ego, albeit a more refined part of the ego, and not out of a sense of submission to Hashems will, if left to their own devices, these positive emotions might be expressed inappropriately. Soul-garments: Behavior in which one seeks to satisfy ones instincts for natural survival or ones naturally good character traits, or one indulges in satisfying destructive emotional cravings and pleasures, whether permitted or forbidden. Divine mission: To become refined and transformed by the Nefesh HoElokis, 29 via the Nefesh HaSichlis. Alternate names: Yetzer HaraEvil Inclination. Although the terms Yetzer Hara and Nefesh HaBehamis are often used interchangeably, Nefesh HaBehamis refers specifically to
28

Yevamos 79a. Tanya ch. 1. 29 Tanya ch. 37.

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this souls intellect, while Yetzer Hara refers to its emotions.30 Nefesh HaChiyunisVitalizing Soul. This refers to the aspect of this soul that sustains the life of the physical body.31 Also referred to as Satan, the Samech Mem, and the Angel of Death. 32

30

Torah Ohr, Miketz 38b. Cf. Tanya ch. 13, beg. But see Sefer HaMaamarim 5700, p. 93, for a somewhat different explanation of the difference between the Yetzer Hara and the Nefesh HaBehamis. 31 Tanya ch. 7, beg. 32 R. Simeon ben Lakish said: Satan, the Evil Inclination, and the angel of deathall three are the same thing (Bava Basra 16a).
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SUMMARY TABLE
Nefesh HoElokis Nefesh HaSichlis Nefesh HaBehamis

cosmic spiritual origin

Kedushah

higher level of Kelipas Nogah theoretical, supposedly objective worldly wisdom biased desires based on reason biased intellect creates emotions; may or may not control them rational but Gdless behavior to mediate between the Nefesh HoElokis and Nefesh HaBehamis sechel anushi, sechel hativi

lower level of Kelipas Nogah

intellect

transcendent, truly objective divine wisdom love and fear of Hashem, etc. unbiased intellect creates emotions and dominates over them performance of 613 Mitzvos

worldly wisdom used for selfish ends raw desire for survival and physical pleasure emotions bias intellect and recruit it for selfish ends

emotions

interrelationship between intellect and emotion soul-garments of thought, speech, and action

purely selfish, hedonistic behavior

divine mission

to subdue, and then transform the Nefesh HaBehamis

to surrender to the Nefesh HoElokis

alternate names

Yetzer Tov

Yetzer Hara, Nefesh HaTivis, Nefesh HaChiyunis

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