Rav Aryeh Leibowitz
We discussed the split between the intellect operating
on its own elevated plane, and its focus downward towards man's "lower" forces. That discussions allows us to define man’s
essential makeup as containing two primary components.
- The first component features those forces in man that we have identified as the vegetative and animalistic forces. These forces together form “lower” man and reflect his material qualities. They form his guf (body) – the physical non-transcendent human.
- The second component is what we have identified as the intellectual force in man. It is the force that stems from having been created “in the image” of God. It is his neshama (soul) and is that which gives man the potential to be elevated above the rest of creation.
At first, man’s elevated Godly neshama is foreign to
him. Man, understandably, identifies more
readily with his inborn physical guf, i.e. lower man. Initially, man perceives himself as a
physical being, and from a young age he identifies most immediately with the
physical aspect of himself. But as he
develops, the transcendent neshama that he bequeathed from God – which
manifest itself first and foremost via man’s unique intellectual abilities –
emerges as a dominant force and grants him the ability to transcend his inborn
physicality
These very different components of man pull him in opposite
directions, as they seek to control him.
In fact, man perpetually exists in a state of inner conflict. Throughout his life, man is pulled in
opposite directions by these powerful forces battling for dominion over him.[1]
On one side of this struggle stands man’s Godly neshama. This pure component of man directs him away
from physical pursuits and draws him toward an existence that seeks higher
pursuits that will allow him to transcend his own physicality.
Man affirms his belief in this pure component in the morning
prayer, “Eloki Neshama,” that states, “God, the neshama that you
placed within me is pure.” This prayer
serves as a declaration by man that he identifies with that which is elevated, Godly,
and pure within him.
But man does not consist only of a neshama. As we have seen, man also contains lower
forces that provide him with capabilities and proclivities that he shares with
the less elevated creations. The forces
in man that are shared with the plant world and animal kingdom are also a
critical element of his makeup, but they naturally draw man toward physical pursuits
and power his passions and his base drives.
Man’s lower forces – which we earlier identified in general
as his ruach and nefesh – encourage man to pursue those actions
that bring the animal kingdom and plant world towards completion. Drives and lusts for physical advancement, be
it consumption of food and drink, engagement in reproductive activities, etc.
are often expressions of man’s lower forces and stand in stark opposition to
the pursuits of the neshama.
Whereas the neshama leads man towards that which is deep,
transcendent, and even Godly, the other elements in man lead him towards that
which is material, mundane, and physical.
Hence, a duality is found in man that reflects his unique
position in creation. Man is both a
physical creature like the plants and animals, but at the same time he is a
spiritual being that contains the potential to transcend the physical
world. The Talmud notes this and
describes man as follows,
Six things were stated about mankind. Three resemble the ministering angels of God,
and three resemble an animal. Three
resemble the ministering angels: [Man] has intellect like the ministering
angels, walks upright like the ministering angels, and converses in Hebrew like
the ministering angels. Three resemble
an animal: [Man] eats and drinks like an
animal, procreates like an animal, and defecates like an animal. (Chagiga
16a)
This duality is well described by R. Moses of Coucy (d.
1260) in his introduction to Sefer Mitzvos Gadol,
[God] united in man’s body the qualities of an angel with those
of an animal. Man’s flesh is like an animal’s flesh, for he eats, drinks,
sleeps, and engages in other activities.
But, in addition, God gave man a neshama from a more elevated
world that enlightens man…to be like an angel. (Introduction to Sefer
Mitzvos Gadol, Positive Commandments)
[1] In
fact, our sages teach that the physical and spiritual sides of man exert
greater influence at various stages of life.
In utero, man is not yet endowed with a Godly neshama and is
therefore purely physical. During early
childhood, man does have his Godly neshama but it is basically dormant, dominated
by the physical side of man. Adolescence
and young adulthood is characterized by an equal standing between physical and
spiritual, as both vie for dominion over man.
As adulthood and eventual old age sets in, the grip of the physical side
of man weakens, allowing a greater expression of man’s Godly neshama. With death, man is divorced from his
physicality, and only the Godly neshama remains.
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