Nefesh habehamit
Encyclopedia
In Kabbalah
the nefesh habehamit is the part of the soul that gives life to the physical body, and is the source of animalistic desires within a person. Although its initial desire is to seek out worldly, physical pleasures, it can be trained to desire spiritual pleasures instead through the guidance of the nefesh ha'elokit
, the Divine soul.
, the evil inclination. However, the nefesh habehamit is not inherently evil; it merely seeks pleasure. Through persistent, joyous exposure to Torah
study and observance of mitzvot, the nefesh habehamit can be trained to desire spiritual, Divine pleasures. In its refined state, it is often termed the nefesh hachiyunit, the life-giving soul, because its primary function then is to give life and energy to the body in order to study Torah
and perform the mitzvot.
The nefesh habehamit is typically mentioned together with the nefesh ha'elokit
, the Divine soul, because the nefesh habehamit and the nefesh ha'elokit are at first in opposition to each other. Chassidut teaches that every person must seek to dominate and conquer the nefesh habehamit to make it serve the nefesh ha'elokit.
). The king hires a beautiful harlot (the yetzer hara
) to seduce his son, explaining to her that his goal is to test son. She is to utilize all of her wiles and techniques to ensnare the prince, as anything less would not be a true test. However, inwardly, the harlot wants that the prince should succeed and not succumb to her.
Thus, the purpose for the existence of evil is solely to be defeated by mankind, and this is for man's own benefit.
explains that it is within the power of all people to at least control the so-called "garments" of the soul. These "garments" are thought, speech and action, and are derived from the verse (Deuteronomy
30:14), "For it is exceedingly close to you, in your mouth [speech] and heart [thought], to do it [action]." Once these three garments are wholly devoted to Torah
and mitzvot, a person attains the rank of a beinoni, and this is within reach of every person.
A tzadik
is one who has utterly transformed the actual emotions of the nefesh habehamit. That is, instead of changing just the external "garments" of the soul, he has transformed the soul's emotions themselves, and actually feels no attachment to worldly desires. His sole desire is for Divine pleasures.
The above, however, describes an "incomplete tzadik," in whom a small remnant of evil remains. A "complete tzadik" is one in whom the essential nature of the nefesh habehamit has been transformed, to the extent that he "transforms the evil and elevates it to holiness," turning "darkness to light." This tzadik not only feels no attachment to evil, but utterly hates it.
teaches that the nefesh habehamit is primarily manifest in the left ventricle of heart, and that from there, it spreads throughout the body via the blood. It fights against the nefesh ha'elokit by flooding blood to the brain, where the nefesh ha'elokit resides. The nefesh habehamit itself may be defeated by causing the brain to control the heart, that is, by causing logic to control and guide the emotions. In fact, this is considered the natural state of a person, since in a human the brain is physically positioned above the heart (in contrast to animals, where the brain and the heart are on the same level).
Kabbalah
Kabbalah/Kabala is a discipline and school of thought concerned with the esoteric aspect of Rabbinic Judaism. It was systematized in 11th-13th century Hachmei Provence and Spain, and again after the Expulsion from Spain, in 16th century Ottoman Palestine...
the nefesh habehamit is the part of the soul that gives life to the physical body, and is the source of animalistic desires within a person. Although its initial desire is to seek out worldly, physical pleasures, it can be trained to desire spiritual pleasures instead through the guidance of the nefesh ha'elokit
Nefesh ha'elokit
In Kabbalah the nefesh ha'elokit is the Divine soul. It functions as the yetzer tov, the good inclination, and is the source of G‑dly desires....
, the Divine soul.
Transforming the Nefesh HaBehamit
While the nefesh habehamit is still attached to worldly, physical pleasures, it is synonymous with the yetzer haraYetzer Hara
In Judaism, yetzer hara , or yetzer ra refers to the inclination to do evil, by violating the will of God. The term is drawn from the phrase "the imagination of the heart of man [is] evil" , which occurs twice in the Hebrew Bible, at Genesis 6:5 and 8:21.The yetzer hara is not a demonic force, but...
, the evil inclination. However, the nefesh habehamit is not inherently evil; it merely seeks pleasure. Through persistent, joyous exposure to Torah
Torah
Torah- A scroll containing the first five books of the BibleThe Torah , is name given by Jews to the first five books of the bible—Genesis , Exodus , Leviticus , Numbers and Deuteronomy Torah- A scroll containing the first five books of the BibleThe Torah , is name given by Jews to the first five...
study and observance of mitzvot, the nefesh habehamit can be trained to desire spiritual, Divine pleasures. In its refined state, it is often termed the nefesh hachiyunit, the life-giving soul, because its primary function then is to give life and energy to the body in order to study Torah
Torah
Torah- A scroll containing the first five books of the BibleThe Torah , is name given by Jews to the first five books of the bible—Genesis , Exodus , Leviticus , Numbers and Deuteronomy Torah- A scroll containing the first five books of the BibleThe Torah , is name given by Jews to the first five...
and perform the mitzvot.
The nefesh habehamit is typically mentioned together with the nefesh ha'elokit
Nefesh ha'elokit
In Kabbalah the nefesh ha'elokit is the Divine soul. It functions as the yetzer tov, the good inclination, and is the source of G‑dly desires....
, the Divine soul, because the nefesh habehamit and the nefesh ha'elokit are at first in opposition to each other. Chassidut teaches that every person must seek to dominate and conquer the nefesh habehamit to make it serve the nefesh ha'elokit.
Parable of the Harlot and the Prince
The nefesh habehamit actually desires to be defeated, as explained by a Zoharic parable of a king (G‑d) who desired to test the mettle of his son, the prince (the soul, whose true identity is the nefesh ha'elokitNefesh ha'elokit
In Kabbalah the nefesh ha'elokit is the Divine soul. It functions as the yetzer tov, the good inclination, and is the source of G‑dly desires....
). The king hires a beautiful harlot (the yetzer hara
Yetzer Hara
In Judaism, yetzer hara , or yetzer ra refers to the inclination to do evil, by violating the will of God. The term is drawn from the phrase "the imagination of the heart of man [is] evil" , which occurs twice in the Hebrew Bible, at Genesis 6:5 and 8:21.The yetzer hara is not a demonic force, but...
) to seduce his son, explaining to her that his goal is to test son. She is to utilize all of her wiles and techniques to ensnare the prince, as anything less would not be a true test. However, inwardly, the harlot wants that the prince should succeed and not succumb to her.
Thus, the purpose for the existence of evil is solely to be defeated by mankind, and this is for man's own benefit.
Levels of Conquest
The TanyaTanya
The Tanya is an early work of Hasidic philosophy, by Rabbi Shneur Zalman of Liadi, the founder of Chabad Hasidism, first published in 1797. Its formal title is Likkutei Amarim , but is more commonly known by its opening word, Tanya, which means "it was taught in a beraita"...
explains that it is within the power of all people to at least control the so-called "garments" of the soul. These "garments" are thought, speech and action, and are derived from the verse (Deuteronomy
Deuteronomy
The Book of Deuteronomy is the fifth book of the Hebrew Bible, and of the Jewish Torah/Pentateuch...
30:14), "For it is exceedingly close to you, in your mouth [speech] and heart [thought], to do it [action]." Once these three garments are wholly devoted to Torah
Torah
Torah- A scroll containing the first five books of the BibleThe Torah , is name given by Jews to the first five books of the bible—Genesis , Exodus , Leviticus , Numbers and Deuteronomy Torah- A scroll containing the first five books of the BibleThe Torah , is name given by Jews to the first five...
and mitzvot, a person attains the rank of a beinoni, and this is within reach of every person.
A tzadik
Tzadik
Tzadik/Zadik/Sadiq is a title given to personalities in Jewish tradition considered righteous, such as Biblical figures and later spiritual masters. The root of the word ṣadiq, is ṣ-d-q , which means "justice" or "righteousness", also the root of Tzedakah...
is one who has utterly transformed the actual emotions of the nefesh habehamit. That is, instead of changing just the external "garments" of the soul, he has transformed the soul's emotions themselves, and actually feels no attachment to worldly desires. His sole desire is for Divine pleasures.
The above, however, describes an "incomplete tzadik," in whom a small remnant of evil remains. A "complete tzadik" is one in whom the essential nature of the nefesh habehamit has been transformed, to the extent that he "transforms the evil and elevates it to holiness," turning "darkness to light." This tzadik not only feels no attachment to evil, but utterly hates it.
Relation to Human Anatomy
The TanyaTanya
The Tanya is an early work of Hasidic philosophy, by Rabbi Shneur Zalman of Liadi, the founder of Chabad Hasidism, first published in 1797. Its formal title is Likkutei Amarim , but is more commonly known by its opening word, Tanya, which means "it was taught in a beraita"...
teaches that the nefesh habehamit is primarily manifest in the left ventricle of heart, and that from there, it spreads throughout the body via the blood. It fights against the nefesh ha'elokit by flooding blood to the brain, where the nefesh ha'elokit resides. The nefesh habehamit itself may be defeated by causing the brain to control the heart, that is, by causing logic to control and guide the emotions. In fact, this is considered the natural state of a person, since in a human the brain is physically positioned above the heart (in contrast to animals, where the brain and the heart are on the same level).
Additional Reading
- "Building Block No. 6: Nefesh HaBahamis (Animal Soul), Nefesh HoElokis (G‑dly Soul)." http://www.chabad.org/library/article_cdo/aid/80970/jewish/Nefesh-HaBahamis-Animal-Soul-Nefesh-HoElokis-G-dly-Soul.htm
- Freeman, Tzvi. "Me and My Body: a Dialogue." Heaven Exposed. http://www.chabad.org/library/article_cdo/aid/740798/jewish/Me-and-My-Body-a-Dialogue.htm
- Schneersohn, Shalom Dovber. "Veyeilech ish mibeit leivi." Hemshech Samech-Vov: Yom Tov Shel Rosh Hashanah. pp. 137–46. (Hebrew)
- Weinberg, Yosef. Lessons in Tanya. (This contains the full text of the Tanya translated into English, with English commentary translated from Yiddish. It also includes the original Hebrew text of the TanyaTanyaThe Tanya is an early work of Hasidic philosophy, by Rabbi Shneur Zalman of Liadi, the founder of Chabad Hasidism, first published in 1797. Its formal title is Likkutei Amarim , but is more commonly known by its opening word, Tanya, which means "it was taught in a beraita"...
.)