Firstly, one need to know the difference between “Nephesh”, “Neshama” in גלגול נשמות, and “Ruach” in וַתְּחִי רוּחַ יַעֲקֹב אֲבִיהֶם (Bereshit 45:27) – (Bereshit is what Christians might recognise as Genesis, but translations and interpretations differ and HaShem lit. “the Name”)
As with all words, each of these words can have very different meanings in different contexts. For instance, according to Rambam (Rabbeinu Mōšeh bēn Maimon aka Maimonides), when used as a description of HaShem, Ruach refers to HaShem’s Will. Like in (Gen.1:2) … and HaShem’s Ruach was hovering over the surface of the water.
Breath of the One, that transcends all human concepts and understanding, in Kabbalistic teaching its “The Divine Light” filling each earthly vessel, animating and breathing life into dust.
Kabbalah and other mystic traditions go into greater detail into the nature of the animating breath and soul or spirit. The Kabbalah separates the soul into five elements, each may have many layers of meaning corresponding to the five worlds:
Ruach – (Literally “wind”), The animating breath. Breathing life into dust. This aspect is also related to awareness and emotion.
Nephesh – (literally “Soul”), Related to natural instinct and the natural processes of the body. The Kabbalah also proposed a concept of reincarnation, the gilgul related to the nefesh habehamit the “animal soul”.
Neshamah – (literally “Soul” or “Spirit”), – Related to intellect and with intellect comes wisdom and with wisdom the awareness of a Higher Power. This aspect is also related to morality or wrestling with the concepts right and wrong.
Chayah – (literally “Life”), Considered a part of God
Yechidah – (literally “singularity”) Also termed the pintele Yid (the “essential [inner] Jew”). Being one with God or oneness with God.
The Hebrew word, Nephesh (נֶ֫פֶשׁ nép̄eš) occurs in sacred and everyday Hebrew scriptures. The word refers to the aspects of sentience. Human beings and other animals are both described as having Nephesh. Plants, as an example of live organisms, are not referred in the sacred scriptures as having Nephesh.
The Hebrew “Ruach” means “wind,” “breath,” or “spirit.” The corresponding Greek word is pneuma. From a Kabballah point of view in its prophetic form as Ruach HaKodesh it is derived from the Talmud equating Divine Inspiration. Filling each living creature with the breath of life similar to the The Divine Light that lights-up each earthly vessel. Bath ḳōl is the “Divine Voice which proclaims HaShem’s will or judgment”
The Hebrew word Neshama (נשמה) can mean “soul” or “spirit”. Although some may explain the soul consists of three parts which are called by the Hebrew names, nephesh, Ruach and Neshama. The word Neshama is a cognate of nesheema, which means literally “breath.” Ruach means “wind.” Nephesh comes from the root nafash, meaning “rest.”
In the Bereshit account of Adam’s creation, it is said that HaShem “breathed into his nostrils the breath of life” and man became a living creature. More than that man became a creature that is conscious, aware of himself, others and his surroundings.
“All the while my breath is in me, and the spirit of HaShem is in my nostrils” Iyov 27:3 (Book of Job).
It becomes evident that the breath and spirit are similar; that the breath of life is the spirit of life–and ultimately is part of Divinity Itself infusing itself into an animated, living creature.
Meditation on the breath, the essence that feed the bellows of the furnace within, and rushing through one’s veins, then is direct meditation on its true essence originating from a living supernatural entity.
Baruch Hashem, Baruch translates as Blessed; Ha = the; and Shem = Name. it could mean with “The help of Hashem “HaShem in whose hand thy breath is” Daniyyel 5:23(Daniel) Acknowledging the Mercy HaShem bestows on us. (Samuel II 24:14): “Let us fall into the hand of Hashem, for HaShem’s mercies are abundant; but let me not fall into human hands.” Give thanks to Hashem for HaShem is good – HaShem’s kindness endures forever!” Tehillim 136.
HaShem is “HaShem giveth breath unto the people upon [the earth], and spirit to them that walk therein” (Isaiah 42:5).
Breathing in and exhaling is becoming conscious, becoming aware of the life-giving presence.
By breathing we are not only connected to the source of life but if we open or minds and steady our breathing becoming conscious of deeply inhaling and breathing out we open our minds to a higher form of consciousness. Becoming aware, becoming conscious, feeling connected to the source and its power to transform and inspire.
The breath being the principle of life, it is also the power of inspiration, transformation and healing.
Breath is also used in the context the breath that produces disease and death. “My breath is corrupt, my days are extinct, the graves are ready for me” (Iyov 17:1).
The breath is also referred to as a means by which we depart from this world into another, for Iyov says: “By the breath of his mouth shall he go away” (Iyov 15:30)
“Thus, saith HaShem unto these bones; Behold, I will cause breath to enter into you, and ye shall live. And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live.…Thus saith HaShem; Come from the four winds, O breath, and breathe upon these slain, that they may live.…So I prophesied as he commanded me, and the breath came into them, and they lived” (Ezekiel 37:5, 6, 9, 10).
“The goal of meditation, as described by the Kabbalistic masters, is to attain enlightenment. In Hebrew, the word most often used to describe being conscious of or aware of such presence that comes with enlightenment is Ruach HaKodesh, which by many Christians was translated as ‘Holy Spirit.’ Although this term that is consistently used by many Hebrew writers.” Aryeh Kaplan explain to us in” Meditation and the Bible”, Ruach HaKodesh can also legitimately be translated as “the Holy Breath” Kaplan further develop ideas around methods of meditation used by the Prophets to attain their unique states of consciousness.
Maimonides explains that the ‘pure heart’ for which King David prayed (Tehillim 51:12-14) refers to a heart and mind cleansed of all external thoughts through intense meditation concentration on the life-giving source, the breath of life. The level of enlightenment implied by Ruach HaKodesh involves a clarity of understanding, an enhancement of perception, an awareness of spiritual oneness with the source.
Phil in Motion 