A Soul Analogy of the Book of Ruth
Miriam Ben-Yaacov

There are five levels of the human soul. The point of our lives in this world is to strive to elevate ourselves by completing the tikkun (spiritual repair) of each level. To understand this, we first need to know how the levels are defined.

The first level is called “Nefesh.” This level of the soul is attached to the body and therefore, most attached to the physicality of this world. It is on this level that the soul is tempted by the body to concentrate solely on material needs and desires. There is also a suggestion in the word of resting: “resting soul.” On the higher levels of Nefesh there is an awareness of spirituality, coming into the consciousness of Ruach.

The second level is called “Ruach,” which means “spirit” or “wind.” Here there is a lot of activity, like the blowing of the wind. A person may have visions, dreams, hear messages. He is aware of the spiritual world right above this one and may have intense spiritual experiences. This is a world of mixture, however, in which a person can be deceived by pretending spirits. On the higher levels of Ruach, as a person is more conscious of the level above, Neshama, he may receive valid prophecy, called Ruach HaKodesh.

The third level is called “Neshama,” which means “breath.” This level is quieter than Ruach, as a person is conscious, not only of spiritual activity, but of the Source. Here develops a close intimacy with Gd, bringing the person into a closer semblance of his Creator – “the image of Gd.” We are not meant to be earth-bound, as are the animals, but rather spirit beings in physical bodies. In this way, we are actually connected above and below and the same time. It is the level of Neshama at which this is realized.

The fourth level is called “Chaya,” from “chai,” which means “life.” Here the term is more “living essence” or “life force.” This level parallels the world of Heaven that translates “nearness.” The Chaya is so near, it is in Gd Himself.

The fifth level is called “Yechida,” which comes from the Hebrew term “yechud,” meaning “together” or “oneness.” Yechida is called “Unique Essence”; it is of Gd’s will, preceding mind, thought, or action. At this level a person’s soul is merged as an inseparable part of the oneness of Gd -- Ain Sof – Infinity.

The relationship of the characters of Ruth to each other demonstrate the inter-relationship of the levels of the soul, drawing a person ever closer to Hashem.

When famine came to Bethlehem, Elimelech decided to move his family to Moab. He is criticized by the sages for his decision, saying that he made it in order to keep from having to help the poor with his considerable wealth. The result was very sad. Both his sons, Mahlon and Chilion, married non-Jewish women and then died childless. Elimelech himself also died in Moab, leaving his widow, Naomi, destitute. It seemed that, in the words of Job, the very thing that he feared most came upon him. It always seems easier to see the negative side, but there is more to what happened. Just as in the tragedy that brought Moab into the world in the first place (incest between Lot and his daughter), this tragedy of Elimelech’s family served a higher purpose. Indeed, in the pagan darkness of Moab was a hidden spark of holiness that would bring Mashiach, King David, into the world. On the basis of this, the level Elimelech represents in the story is not completely clear to me, but I want to give him benefit of righteous merit of Am Yisrael and the family of David.

Naomi was widowed and left with nothing. She was saying “goodbye” to her daughters-in-law, encouraging them to return to their father, who, according to Midrash, was the king of Moab. At first both Orpah and Ruth were resisting her urges to stay in their own country with their people. We have to see that both of them truly did exhibit love and loyalty to Naomi. However, eventually, Orpah decided to do as Naomi suggested and return. Her bonds to her past, her people, were stronger than her love for Naomi. Orpah is representative of the level Nefesh. Midrash says, as Ruth was the great-grandmother of David, Orpah was the great-grandmother of Goliath. For the merit of her walking forty steps with Naomi, Goliath was able to walk forty steps before David killed him. Goliath is a huge example of physical power, resisting and challenging the spiritual kingdom of Israel.

Ruth refused to go with Orpah. She begged Naomi to let her go with her, saying, “Wherever you go, I will go; wherever you live, I will live. Your people will be my people, and your Gd will be my Gd.” We do not know if Ruth converted when she married Mahlon, but with this statement, she was forever after considered part of the Jewish People. Ruth saw Naomi’s connection to Gd in the same way as the upper level of Ruach is aware of the Neshama’s intimacy with the Source. No longer was the dark spiritual world of Moab, that had once hosted the powerful prophet Baalam, good enough for this princess. She was more willing to struggle in poverty with Naomi than to return to her former life of privilege.

Once the two had returned to Bethlehem, Ruth had to glean in the fields in order for them to eat. As providence would have it, she went to the field of Boaz. In this story, as he becomes provider, protector, redeemer, and, eventually, father of Ruth’s child, he represents the level Chaya, “life force.” He told his workmen to drop extra grain for Ruth to pick up. He ordered them not to bother her, and told her to only come to his field, where she would not have to worry about unwanted advances from men. Ultimately, he acted as family redeemer of Elimelech’s lands, as well as, performing the duty of marriage to Ruth to bring a son into the world in Mahlon’s name. It is interesting in this story to see the customary handing of the sandal as a question: “Will you walk in his shoes?” Whereas the closer relative could not see himself marrying this Moabite woman, Boaz accepted the complete responsibility of the prescribed redemption. This identification with the hardship of the childless death of a brother is the very compassion of Hashem, and the Torah gives examples of other men -- in this same family -- who could not do it.

Naomi, like the Neshama, saw the Gdliness of Boaz and stirred Ruth’s awareness of it. Ruth trusted Naomi, even to the point of taking the chance of putting herself into a possibly scandalous position, when she went to the threshing floor and lay down at Boaz’s feet. Again, here is a picture of Hashem’s intimate care, covering us with His wings, as Ruth asks Boaz to cover her with his skirt. Naomi knew Boaz, as the Neshama knows the essence of Gd from Chaya. The result of her faith was complete redemption of her lands and a son, Oved, who would not only be heir in her family, but a forerunner of Mashiach. Although the son was born to Ruth and Boaz, “the women, her neighbors gave it a name, saying: ‘There is a son born to Naomi’; and they called his name Oved; he is the father of Yisai (Jesse), the father of David.” (Ruth 4:17)

When the levels of the soul interact, trusting the higher levels for Truth, the will and purposes of Hashem manifest on earth.

* Thanks to Rabbi Aryeh Kaplan’s Inner Space , edited by my beloved teacher, Rabbi Avraham Sutton -- for definitions of the levels of the soul.

When the people of Israel were crossing the wilderness, their water supply came from a rock, which quit running when Miriam died. It, therefore, has been called the well of Miriam, or Beer Miriam, in Hebrew.

Rabbi Chaim Vital was the Ari’s foremost student, but he was having a terrible time recalling what he was being taught. One day they were in a boat on the Kinneret (Sea of Galilee). The Ari reached down and scooped up some water in a cup and said: “Drink this. It is from the well of Miriam.” After that, Rabbi Vital had perfect memory of the teachings, and it is from his writings that we today know what the Ari z”l brought into the world.

With thought of Beer Miriam, I pray that we may draw from these waters of understanding the depths of Torah in our time. May we share in the blessings of the Ari z”l to his students and of the people of Israel, who learned and experienced the deepest treasures of Torah in the wilderness.

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