The concept of רוח מלפני יעטוף - the "wind" in this verse as referring to the נפש אלוקית - the divine soul.

In the first chapter of Tanya the verse in Yishayahu 57:16 ונשמות אני עשיתי - "and I have made souls", is quoted as a proof that the soul is actually composed of two.

The beginning of this verse states, not quoted directly is, רוח מלפני יעטוף - "a spirit that comes from before me enshrouds you". While this part of the verse might refer to the soul in general, which is divids into two, as the end of the verse continues, " and I have made souls", in the plural, this first part of the verse might also refer to the נפש אלוקית in particular. That is, the concept of רוח. 

The word "Ruach" refers to a radiance of divine light of the soul, according to one interpretation in the following Medrash Hagadol (ויגש דף תשנב):

Skip the brackets below to get to the relevant quote.
["...It is written "לעשות לרוח משקל - to make a scale to weigh the the wind" (Iyov 28:25). Rabbi Shmuel says, this refers to the winds that come out of one place and an angel is appointed to equalize its spread from North to South so it does not inundate the world, as it states סובב סובב הולך הרוח - "around and around does the רוח - wind circulate..."

The Rabbis say, it refers to the angel who takes souls (weighs them on the scale, as it where), like it says ברוח קדים אפיצם - "with an Eastern רוח - wind I will scatter them"...

"... another interpretation is that it (the רוח) refers to the angel appointed over ministers and kings, as it's written, " a רוח wind - will come from the dessert and dry up its source and lay desolate its spring..."]

And finally, within our context,
"Another interpretation, the Torah is referring to the נפש - soul which is from the radiance of the honor of Hakadosh Baruch Hu, as it is written, רוח מלפני יעטוף ונשמות אני עשיתי - a ruach that comes from before me enshrouds you, and souls I have made (from it)."

The Medrash continues in this vein, 
["We find that the רוחות - souls of the tzadikim sit in front of the throne of honor and go as they please. Know this is so  since, tzadikim who meet, their רוח - souls, are as one and no angel or detractor can come between them, just as Yehuda drew close to Yossef. About this it's written אחד באחד יגשו ורוח לא יבוא ביניהם - "they will join as two things that become one and no רוח - spirit can come between them."]


Comments

Post a Comment

Popular posts from this blog

The 16 expressions of forgiveness

The 16 different expressions of forgiveness, extended explanation. Translation by Rabbi Mendy Greenstein  Kapara - atonement, “atone for your nation Israel. כפרה - כפר לעמך ישראל . When you are in debt to get forgiven for it you need to give a כופר נפש , a payment of your soul. This is  judgment that descends upon you and a difficulty you go through in order to atone. A direct exchange for atonement all at once. Thus, on Yom “Kippurim” we ask for complete forgiveness in the merit the five עינוים afflictions we subject ourselves to.  Slicha - forgiveness, by the golden calf, “and Hashem says, I have forgiven, as you said” סליחה - ויאמר ה׳ סלחתי כדבריך . The idea is forgiveness for now, but the punishment is still in the wings and has not gone away. Even if there is punishment for now, to affect the forgiveness, it is not over. Just as by the golden calf it states וביום פוקדי ופקדתי , “on the day I remember (to punish you for a sin) I remember (to pu...
Read more

'Ein bal ha'nes makir be'niso' according to the Mittler Rebbe

  'Ein bal ha'nes makir be'niso' means, not that you do not recognize the miracles going on. Rather, it means that you do not know what you did to deserve the miracles that happen to you. Usually, divine response is reciprocal.   However, Hashem also gives constantly even if you did not call to him. This is because of 'Ani Yeshena ve'libi er' - Hashem's 'heart' is awake even though he is, so to spe ak, 'asleep' in the exile. This is the concept of Hashem answering you before you ask - 'terem yikre'u ani e'e'ne.' -Mittler Rebbe Perhaps this is parralleled in the pasuk 'nidrashit le'lo sha'alu, nimtzeti le'lo bikshuni, amarti, heneni, hineni el goy lo korah be'shmi' - I am in answer to those who did not ask for me, found by those who did not search for me, I say, "Here I am! Here I am" to a nation who does not even call in my name.' (Yishaya 65:1)
Read more