The Structure of the Neshamah

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The Structure of the Neshamah

Rabbi Dr. Eliyahu ben Abraham

The following document is an excerpt from my book “Emanations of G-d’s Virtuous Power” available online
at Amazon.com. I authored this book under the name of Rabbi Dr. Walter Oakley. This book is the first in a
series of three books that deal with the Power of G-d working through the upper three Sefirot Hokhmah,
Binah, and Da’at.

Introduction
After years of research on the matter of the Neshamah, which is the Jewish view of the “soul” I have arrived
at the following conclusions. Unlike other religions, Judaism teaches that there are five levels of the Soul.
The list is as follows, Nefesh, Ruach, Neshamah Chayah, and Yechidah. While one would think that there
should be a plethora of information. There is a great deal of information about the Nefesh and the Neshamah,
but the rest of the functions are minimal to non-extent. What follows is a rough draft which I have created
to work from to further my research on the matter. This section of material is a part of my book, “Emanations
of G-d’s Virtuous Power.” We hope that this will lay the foundation for further research on the subject. I am
writing a work entitled “Functions of the Human Spirit.” This book will try to capture many of the mechanics
of the Neshamah made in the image of G-d.

The Structure of the Neshamah

The top-down order of the Neshamah is, Yechidah being the point where we remain incessantly connected
to HaShem, The Eternal G-d.

1. Yechidah

2. Chayah

3. Neshamah - Point of Revelation

4. Ruach

5. Nefesh

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However, we will follow the order from the bottom up for the sake of clarification.

1. The Nefesh
a. Da’at HaNefesh – ‫ דעת נפש‬, Knowing the Nefesh, ‫אור הנפש‬, Light of the Nefesh

b. Lowest point of Origin for Neshamah: In a sense this is from our “spiritual DNA,” or the DNA of
our Neshamah. This stems from our spiritual ancestors such as being from a particular line of the
Patriarchs.

c. Secular worldview: Until the Nefesh is grown to the point of some spiritual maturity it initially
holds a secular world view. This is the “nefesh reality” or the reality pulled over the eyes of Adam
and Chavah (Eve). We begin life in much the same way. Life may continue with this same
worldview for many years. Once the eyes of the enlightenment are opened the world will
eventually be reversed where the spiritual becomes dominant, and the physical is less prominent.
In some sense this is the point of being born again. The old worldview (man) dies, and the New
Creature awakens to G-d’s love and presence.

d. Revelation and awareness of the Fundamental consciousness: The “Raysheet” (revelation)a of

“I,”b from the idea of “I am,” or “I exist.” The elemental beginning of the awareness that there is a
G-d.c The awareness of personal existence in the opening of the consciousness is more fully
realized in the Neshamah above.

e. Physical sensation:

a
My use of Raysheet here is for the sake of showing that this is the lowest level of awareness, i.e., the beginning of place of
principle understanding. The true place of Raysheet, as we will see is in the Yechidah.
b
For a deeper understanding see “I and thou,” Buber, Martin. I and Thou, Trans. Kaufmann. Translated by Walter Kaufmann,
n.d.
c
While it may seem premature to say that the Nefesh can be aware that there is a “G-d” per se, in this idea it can only receive
the elemental understanding until it has grown through the defused light that filters through the upper levels of the soul.
Through these upper levels it gains awareness of G-d and what it means, as a reward to have a relationship with Him.

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f. Container: Fundamental elements for mental and spiritual expression through the body. The body
is a container for the soul. This is generally the lowest levels of the soul, i.e., Nefesh, Ruach and
possibly even the Neshamah. But at the level of Chayah and Yechidah the Souls surrounds the body.
The point of Raysheet (initiation) is for the elemental focus on spiritual beginnings. Here the Mind
and the spirit are intertwined in an undiscernible way. Thus, the Nefesh is also the elemental
container for the lower soul (Nefesh).

g. Spiritual Bodies: Here we see how the Sages and Bible Scholars, Torah Scholars from antiquity
saw the construction of the Body from a spiritual perspective. This is the place to emphasize that
the term “body” does not mean flesh and bones but an intermediate being — more abstract than
the flesh but more concrete than the soul. From a contextual linguistic texture which is woven from
combinations of letters in the name of being and through it the person draws holiness into himself.
The “body,” “guf,” “kli” is a vessel with the element that creates individuation between human
beings sharing souls in marriage. In the body there is an element of private will and freedom of
choice that belong to every person and a person separately. As mentioned, the love of man and the
love of God are only possible thanks to the differential existence. The one standing in tension with
the spiritual unity - without the differentiation, discovery would not be possible to love, or possess
the concept “concept of love.” In general, it is possible to characterize the mysticism of the Sages as
a “physical mysticism”—being that it places great emphasis on correction, refinement. Thus, the
goal of the individual is to elevate himself to the level of spiritual existence through the
development of his spirituality.

h. Nefesh and the role in relation to the body:

i. Given the information below on the Yetser HaRa it is even more evident that the body needs a
guardian per se. While many try to associate this relegation to the Malak Shomer (Guardian
angel) we are speaking here in terms of the internal components of man such as thoughts,
wishes and desires. By themselves thoughts, wishes etc are not “evil” or necessarily wrong.
However, when they focus and imagine activities that are forbidden by the Torah (Bible) they
become an internal battle for control of the mind, will and emotions 2 Cor 10:5. Battles are won
or lost on reconnaissance. Lack of familiarity with the enemy’s skillsets and capacity to attack
often result in the loss of battle. If we want to stand a chance in our battle with the yetzer hara,

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it is crucial that we first understand who and what it is, and how it goes about attacking us and
convincing us to sin.

ii. Therefore, eating, sleeping drinking, sex and all essential actions relating to the body are
guarded in part by the Nefesh. There is no sin in physical gratification and enjoyment unless
sin and illegal activities ensue. We should learn that the commandments are not
condemnations. They serve as boundaries to keep us within the framework of a positive
relationship with G-d and the Perfected Community. These boundaries establish what is or is
not acceptable. Thus, there is no sin in sexual pleasure with one’s spouse. However, it is wrong,
sinful to enjoy someone else’s spouse.

iii. We can draw an illustration from the chauffer. He maintains the car (vehicle), he guards it
washes it, fuels, and waxes. These functions are like the Nefesh who maintains a routine of
sorts for the body.

i. Here we possess physicality:

j. Fall prey to materialistic physicality: This point of existence is an existence which has not been
transformed. It seeks only a materialistic possessions and physical gratification. Its connection to
the truth of spiritual reality is non-existent. In some cases, the intentional violation of Torah rules
and Laws brings about the searing of the conscious known in most cases as a hardening of the heart.
This is intentional on the part of the Yetser HaRa in control of the Neshamah and Nefesh. This frees
the soul of conscious and any evil pursuit can be sought without hearing the voice of reason.

k. Realm of the Yetser HaRa (evil inclination):

i. The Nefesh is often called the “animal soul.” This in part, is because the “Yetser HaRa” usually
manifests itself through the physical body. It seeks to seize control and carry out “illegal “deeds,
i.e., contrary to biblical norms. While the nefesh is usually given a bad reputation, it is through
time more in line with being the guardian of the body than using it for wrong purposes.

ii. The Nefesh pays attention to the physical needs of the body seeing to it that those needs are
met. The role of the Nefesh seems rather to protect and guard the body from the evil inclination
(Yetser HaRa) rather than guide the body into misuse. The “Yetser HaRa” seems to have earned
its place in the disposition of man when Adam HaRishon ate from the “Tree of Knowledge”
where good was married to evil. It is from this tree that Adam gains a distorted sense of right

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and wrong. This may, in part be the origin of the twin nature of the “Evil Inclination (Yetser
HaRa) and the “Good inclination” (Yetser HaTob).a It seems from the comments by Rashi and
Ramban that Adam had no illicit desire before eating from the Tree. From D’barim – Deut. 21:10
the Sages determine that the Yetser HaRa is included as one of our “enemies.” The key point
here is Battling “it” is actually battling within ourselves; struggling to come to terms with our
own inner feelings and desires, without trespassing the boundaries set out for us by Hashem.
Recognizing this is half the battle.

2. The Ruach
a. Da’at HaRuach: first sight of the “‫דעת רוח‬,” Knowing the Ruach, ‫לאור הרוח‬, the Light of the Ruach

Ohr HaNeshamah.

b. Point of Inspiration: Point of illumination often referred to as “revelation Knowledge.”

c. Beginning of Personality:

d. Rise above the level of physicality: At the level of Ruach we rise above physicality with a level of
consciousness.

i. Spiritual Qualities: The Ruach level of the soul is associated with various spiritual qualities,
which are seen as essential for spiritual development and growth and connection with the
Divine Presence. These qualities include:

ii. Love: The ability to feel and express deep affection is seen as a central aspect of the Ruach
level of the soul. This love can be directed towards G-d, other people, and the world at large.

a
Rashi Geb 2:25 They felt no shame. They knew nothing of modesty, for they could not distinguish between good and bad.
Even though they were given the intelligence to name the animals, they were not given the evil inclination until they ate from
the tree. Then the evil inclination entered them, and they realized the difference between good and evil.
Once corrupted, the Yetzer HaRa, as Rashi says, entered them. A metamorphosis took place. The yetzer hara was no longer
an external force of evil trying to exert itself against inherent good. Good and evil joined; they became mixed and blended –
within man. Rabbi Eliyhau Dessler (Michtav me-Eliyahu volume 2, p. 138) explains it thus: Before eating the Fruit, “you”
(you = the yetzer hara) tried to get me to sin. After eating the fruit, it is “I” who wants to sin, (“I,” being the internal
voice of the Yetser HaRa).

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iii. Awe: The Ruach is also associated with a sense of awe and wonder, which arises from
recognizing the beauty and majesty of the G-d and the Divine Presence.

iv. Courage: In addition to more positive emotions, the Ruach level of the soul is also associated
with the ability to overcome fear and take action, even in the face of uncertainty or danger.
It is also the ability to engage the Nefesh in both positive and negative endeavours. When the
Yetser HaRa begins to express its negativity, the Ruach as a part of the soul confronts this
enemy.

v. Spiritual discernment: The Ruach level of the soul is also associated with the ability to
understand and discern spiritual truths on a basic level. This can involve developing one's
intellectual and intuitive capacities, as well as a commitment to moral and ethical principles.

e. Awareness of Good vs Evil – elemental level:

f. Relationship between the Nefesh and the Ruach:

i. The Ruach level of the soul and the Nefesh level of the soul are two distinct dimensions of the
soul in Jewish So’odic tradition. While the Nefesh level is associated with the basic life force
and is responsible for physical needs and instincts, the Ruach level is associated with the
emotions and is responsible for generating feelings and personal qualities, such as love, awe,
and courage.

ii. The Ruach level of the soul can be seen as building upon the foundation established by the
Nefesh level. It allows for a higher level of consciousness and awareness, including emotional
and spiritual experiences. In this sense, the Ruach level of the soul is seen as providing a
bridge between the physical and spiritual aspects of the self, allowing for a deeper connection
with God and a more profound sense of purpose and meaning in life.

iii. Overall, while the Ruach level of the soul and the Nefesh level of the soul are distinct, they
are both seen as essential components of the self, working together to enable personal growth
and spiritual evolution.

g. Awareness of the Yetser HaRa: as potential negativity

h. Beginning level of the Yetser HaTob: guarding against the Yetser HaRa seeking to avoid the
negative actions or the 365 negative mitzvot(commandments).

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i. This is the point of origin for becoming spiritually aware.

ii. It is also the elemental level of guardianship against evil. The Ruach usually is the beginnings
of guarding the body and the Nefesh. However, it also seems evident that the Ruach depends
heavily on the upper Neshamah as a source for spiritual guardianship. This is because the soul
is interconnected and one entity. We break down each of the five functions only for the sake of
understanding. The conscious awareness at this level is the awareness that we are NOT mere
animals. Thus, the Ruach can detect the misuse of the body by the Yetser HaRa and seeks to
block and corrects its negative activities.

i. Spiritual Elevation: The beginning and development of spiritual blossoming starts in the Ruach.

j. Knowing good vs evil does not imply full spirituality: however, it does refer to the gateway to
higher spiritual awareness.

i. The Ruach filters the spiritual agenda to the Nefesh. This allows the Nefesh the ability to “feel”
through its connection to the body the Divine Presence. It also allows the Nefesh in union with
the body the ability to love G-d. This process is not immediate but rather gradual. This is
directly associated with the behaviour of the upper levels of the soul. The deep-seated love and
connection filters to the lowest Nefesh and thereby the body. Thus, the body can feel Divine
affection. When the body and Nefesh “feel” the Divine Love they become Allies in becoming a
more spiritual person. This relates to Psalm 55:18 where we are told that “G-d has redeemed
our soul in Shalom and from battle.”

k. Learning the Mystery of the Faith: This is the coming to an awareness that the is a difference
between G-d (Elohim) and HaShem, “the Eternal G-d” still contained in the “Singular Unity of G-d.”
This is the mystery of THE ETERNAL LORD GOD. Cf. B’resheet – Gen. 2:7.a The association with the
“Mystery of the Faith” shows that Moshe taught the B’ne Yisrael (Children of Israel) the Torah from
the simplest truths to the deep So’odic mysteries.

l. Learning the importance of Teshuba: Repentance

a
Cf. Zohar Shemot 161a

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m. Awakening of the need for Tikkun:

n. Awakening to the Higher reality: The lesson of the Divinity of the Neshamah is that we are more
than physicality. We too are spirits placed within a body for the sake of understanding the realms of
G-d. G-d is not in a body but the Divinity in His Realms relate to the differing attributes of G-d. The
relationship we possess with fellow congregants is one where unity is principal bond with differing
characteristics of spiritual abilities.

o. Enactments of spiritual realities, the Kiss: What is “kissing” on the ritual level? In the Zohar, the
image of the kiss sometimes indicates a unifying contact within the world of divinity,
sometimes a contact with the eschatological world or the Olam HaBa. It is also seen as the mystical
death; however, it is also and sometimes a meeting between man and G-d. In Jewish So’odic
interpretations of the Song of Songs, the image of the kiss was made. For the main image in the Zohar
to describe a theosophical touch and sometimes even a mystical touch and the mystical joining of two
beings, i.e., G-d and man. When G-d touches a soul!!! It is said to be a “kiss.” This “kiss” is for the
sake of unity and or unifying the soul with G-d. The Kiss is the sharing of “spirit between the
lips.”

3. Neshamah (The Supra – Soul)

a. Da’at HaNeshamah: ‫דעת נשמה‬, Revelation of the Neshamah or ‫אור הנשמה‬, Light of the Neshamah.

b. The G-d idea: G-d gives us an Image of Himself.

c. Revelation of the self “I” of the Neshamah: The Neshamah reveals itself slowly. While people can
be physically aware, or aware of their existence they often do not realize the magnitude of
importance of their Neshamah (Soul). Nor do they know that they have a soul.

d. Revelation of the Nefesh Yehudi (Jewish Soul): reveals itself slowly.

e. Revelation of the upper Reality: The ultimate challenge to confront evil and make Tikkun is first
realized in the fact that we are not living on the highest reality. We have subordinated ourselves to
the lower levels of Nefesh and Ruach not realizing the deepest levels of Holiness and spirituality.

f. Confrontation of the Adversary: “A human being who cannot be trusted enough to challenge evil
can also not be a partner with G-d in fostering the good;” and therefore, will not be a part of the

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Perfected Community. Entering companionship with G-d for the sake of the coming world and being
an integral part of the Divine Community is at the heart of G-d’s desire to fellowship with us. The
“Yisrael moment” means wrestling with G-d. In essence, this is a part of the whole creative process.
We were not just created for fun or as an exercise to see how we would do. (974 generations) We were
created to be in companionship (partnership) with G-d in the process of Tikkun Olam. Thus, we must
accept that part of the whole process from before the beginning was for humanity to enter a broken
world and having to grapple with these difficulties. If I can recognize evil for what it is, then I am
consequently enrolled in the process of tikkun olam – the obligation to act for and with God in the
healing of the world.

g. Becoming a Chariot of G-d: The Chariot of G-d is visioned by Yechezkel (Ezekiel). However, the
deeper revelation is a teaching that we are to become vehicles for G-d’s presence and transportation
in the world. Being a prised possession of G-d.

h. My Neshamah: Birth Spiritual Consciousness

i. What does the Neshamah of man look like?

i. What would we see if we were able to see our own spiritual reflection?

ii. We have already taught that it is a spark (like and atom) of the Divine Presence glorious in
splendour.

iii. We labour to becoming more aware of the Neshamah and the spiritual world around us. The
concept here is not to become more “self-aware.” Being more self-aware means to be more
conscious of the physical, secular self. Here our purpose is to become more aware of our spiritual
being and its characteristics.

iv. The Neshamah heightens the impulse to improve with a spiritual urge and innate drive toward
spiritual refinement and elevation.

v. The Neshamah develops a relationship with the Torah (Bible) seeking its counsel which is aimed
directly to the soul.

j. While we speak of being more spiritually aware we are speaking about the Neshamah and its
relationship to spirituality and surroundings.

k. We can be aware of the voice of the Neshamah.

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i. Becoming spiritually and physically aware of G-d’s Divine Presence. Ultimately, we are speaking
about become more consciously aware of the Divine Presence trying not to quench its desires and
advances.

l. What does your Neshamah look like? It looks like you!

m. Absolute inseparable unity with G-d

4. Chayah
a. Da’at HaChayah: The revelation of the soul’s 4th level “Chayah,” ‫ לדעת חיה‬Knowledge of the Chayah,

‫ לדעת חיה‬the light of Chayah.

b. The Elevated Soul: The level of Chayah is more highly refined than Neshamah. It is often seen as the
life sources of the soul. This then would mean it is the residence of the Divine Spark of the Divine.
While most Rabbis and Scholars do not find that it has a relationship with the Nefesh or body all
levels of the soul have direct relationship with the others. As noted above all levels are interrelated
and but mere definitions of the soul by and large. Therefore the “eternal life force” of Chayah
surrounds the whole body. This serves as protection against the total corruption of the soul for the
Sons of G-d.a

c. Eternal Life: The Life in reference is the Olam HaBa, i.e., Eternal life. Therefore, there is a
connection to Gan Eden and or the Garden Above. This is because even though it is associated with
the level of Atzilut, the fourth dimension of spirituality it’s periodic point of connection is
unrestrained light from the Ein Sof.

d. Residence of the Olam HaBa the Eternal world

i. Ecc 3:9-13 What profit has the worker from that in which he labours? 10 I have seen the God-given task
with which the sons of men are to be occupied. 11 He has made everything beautiful in its time. Also, He

a
see the “sons of G-d” Above

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has put eternity in their hearts, except that no one can find out the work that God does from beginning
to end.

e. Divine will and Purpose: Ratson – will: The level of Chayah is the point in which we can begin to
connect to the Divine will. While we have frequently referred to the will of G-d being the bestowal of
good on humanity each soul (Chayah) must become fully aware of his or her part in this process and
plan. How each person reacts, and functions is only known on an individual basis. Therefore, for
each person their knowledge of the Divine Will (Ratson) is the essential understanding of their
function in life. This does not relate to occupation but rather to personal levels of interaction.

f. The living one (chayah) – super rational connection of the soul to G-d (the past and past
incarnations)

g. Destruction: When something has been so evil as to dominate this level of the soul the whole soul is
subject to destruction, called “Chayah Mavet.” This in and of itself is a great travesty because it takes
great amounts of evil practice to achieve this level of punishment and destruction. It requires GREAT
concentration of Divine Force because it eradicates the Chayah of the condemned from history
entirely. The dominate reason for this kind of penalty is the threat against creation. Thus, the Soul –
Chayah is punished in the River of Death – Dinur, which was only originally created for the fallen
Malakim (Angels). The Angels cannot die in the same way humans can. Thus, the destruction of the
soul on this level is the most extreme form of punishment possible. The point whereby the initiation
of destruction begins is rebellion against the authority of G-d. Herein it proceeds to the idea that
there was not creation by the Hand of G-d thus the denial of G-d’s existence. The sentence is
expressed in the Zohar as Korah denied everything, [1:17b] above and below, as is written who strove
against Moses and Aaron as part of Korah’s band when they strove against HaShem (ibid. 26:9), below
and above. So, he joined what befitted him. Korah has not yet suffered total “Chayah Mavet” in
that he is still remembered. This serves this life and as a warning to those who follow his actions. A
similar fate awaits Hitler and other with similar ideas of the “Final solution.” a

a
See als the Book of Esther and the fate of Haman

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h. Midrash Rabbah (Ber. 14:9) says that Chayah (righteous soul) refers to the transcendental nature of
the soul that continues to “live” when the physical body dies.

5. Yechidah
a. ‫אור של אחדות‬, Light of Unity, Da’at of Yechidah (unity) ‫דעת אחדות‬

b. “Yechidah moment”: – the point of our awareness of potential unity with G-d cannot happen until
one is in complete union and companionship with G-d in the process of tikkun. At a moment of unity,
one will see the magnitude of his Neshamah and the glory of his Yechidah.

c. Yechidah: The singular one (yechidah) ‐ is one with God, (described as ʺthe singular one that marks

G-d as singular, ʺ ‫ליחדך יחידה‬.) This level gives the power for total self‐sacrifice, because it is always

one with G-d, whether embodied on earth or not.

d. Yechidah and Prophecy: Yechidah can see from one end of the world to the other as could Adam.
Thus, to be able to commune with that level of spirituality one sees prophecy.

e. Pure, Absolute inseparable unity with G-d: Yechidah is associated with being in perfect union
with G-d as in the Hebrew “echad” (one or unity etc.)

f. Spiritual acuity: Only at this function is there a full unrestrained, unfiltered awareness of the
Divine Presence.

g. The Tsaddiq: This not only a function of the soul we might call it a fruit of being a Tsaddiq as well.
At this level the Neshamah/Yechidah is in perfect harmony with the will/Ratson of G-d.

h. Discipline: Thus, only those who live by the strictest disciplines of the soul can have access to it.

i. Access to the Yechidah: It is intimated by the Sages that we will most likely have limitless, incessant
access to this level of the soul during the Y'mot HaMashiach (Days of Messiah). It will bring us to the
level of having perfect control over every aspect of the soul. And bring all the aspects of the soul into
unity. It will also bring us into harmony with G-d. When it is developed, we will have constant access
to the Olam HaBa.

j. Flow of Power: There is a flow from the Divine Throne of G-d. It contains His word, spiritual power,
and fusion with the very aspect of G-d. What is novel is the idea that by sending His Ruach HaKodesh

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to human beings, G-d not only transmits His word, message, or ideas but His being and holiness as
well. By enveloping the human, G-d dwells in the human in a form of spiritual integration and fusion.
The point of fusion with the Ruach HaKodesh/Divine Presence is the Yechidah. Therefore, the
Yechidah is fused to the Shekinah, Divine Presence.

k. The Divine Presence is connected to the Yechidah: We connect to the Divine Presence with the
Yechidah. From the Yechidah, whatever influence or spiritual Power is being radiated from G-d
comes to the Yechidah, and feed down through the Neshamah, to Ruach and then to Nefesh. The
point of connection to the Divine Presence then is the Yechidah. That’s why the Yechidah, in a certain
sense, is so Kodesh (Holy). It surrounds the body, and each of the other four levels of the soul draw
closer and closer to the point of contact of the Nefesh. When G-d says, “I will dwell with them,” it means
that G-d ultimately connects to every soul through the Yechidah. This the mechanical description of
the unity between the Divine Presence and the Neshamah (soul) and you become the Beit Ha-
Mikdash (Temple as the “house of Study).” The essential idea of the Temple is communion with G-d
in His residence. To whoever seeks and asks, “Why do I have to go to an outside place to experience
G-d?” the answer is that you don’t.

l. Point of existence: (‫ )התחלה של קיום‬All existence emanates from G-d at every moment, and we are

dependent on Him for our being. Since we must be given existence (Chayah), we do not exist
independently nor is our existence in any way identical to G-d. We know this from the Torah
wherein which Moshe addresses the Jewish people after Har Sinai saying: “You have been shown to
know…that L-rd is G-d (sovereign) and there is nothing besides Him” i.e., “the Mystery of the Faith.” Moshe
doesn’t say that there is nothing like G-d. He says there is nothing else that exists— but G-d. Even
after Creation, nothing else really exists relative to His existence. All creation is a part of G-d. The
part of G-d that we have been given in the Neshamah is Chayah – the spark of the Divine Essence.

m. Existence: Since G-d IS existence itself, He determines reality but is not part of reality. This is why
any created being cannot fully fathom what His pure existence is. G-d is incomprehensible.

n. The G-d Encounter: Each encounter with G-d's Presence overwhelms the soul and staggers the
mind. These experiences are practice runs for the endurance in the Divine Presence. They prepare
us for the coming Kingdom and the Olam HaBa where we will incessantly experience the undiluted
Presence of G-d. We will experience the absolute perfection of G-d. We will absorb perfection

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The Structure of the Neshamah
Beth El Inc 2023.

through G-d encounters. The Yechidah of the soul already live in that absolute oneness and
perfection of G-d. When a fragment of the Divine undiluted light breaks through to the consciousness
we cower from the magnitude of that Purity of G-dliness. This is what the human soul was intended
for. Thus, the soul dwells in the upper regions of the Divine Presence. The Yechidah is the “Crown”
(Keter) of the Soul/Neshamah. The is the spiritual crown of the Human being. The residence
although we cannot comprehend it is with the Shekinah. Thus, it is not contaminated by contact with
the Nefesh (animal soul). The Nefesh receives the depth of Divine Wisdom (Hokhmah) on a
diminished level. Yet the greater the revelation the greater the awareness of the Nefesh. However,
the revelation of the Yechidah must filter through the upper levels of the soul before it can be
experienced in the Nefesh. This is the same process as “Wisdom” passing through the Sefirot to
Malchut.

o. Dwelling Place of the Yechidah: Thus, the Yechidah dwells in the “Olam HaBa” incessantly. As we
have said this is the purpose of the Neshamah’s creation. Yechidah is the aspect of the soul that dwells
in the G-dly environs unscathed by the overwhelming Presence of G-d. Without hinder the Yechidah
sees from one end of the world to the other per se.

H. Em. Rabbi Eliyahu ben Abraham

aka Dr. Walter Oakley

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