Jewish Soul/Gentile Soul
Question
Hello, I am a noahide from korea. I’m not trying to bash Judaism, I’m trying to understand it. How am I supposed to understand this? I’ve understood from several rabbinical youtubes that gentiles are not meant to be inferior. Is this why gentiles are forbidden to learn Talmud? I’ve been a Noahide since I left Christianity and I’m shocked to see this, but truth can be painful and I’m willing to accept this if it’s true. Is this idea approved as truth within Judaism?
The difference between the Jewish soul, its self, its inner desires, its overflow, its character, its standing, and that of all the nations, at all their levels, is greater and deeper than the difference between the human soul and the soul of an animal. Between the latter, there is merely a quantitative distinction; between the former, an essential qualitative distinction pertains.
-Orot (Jerusalem, 2005), 156, no. 10. See also his introduction to this statement in the preceding paragraphs, as well as his comments to the preface of Pirkei Avot, “All Jews have a portion in the World to Come,” in Olat Ha-Ra’ayah (Jerusalem,1996), pp. 156-157
“The Alter Rebbe in Tanya (Tanya), chapters. 1–2) explains that a Jew has two souls – a G-dly soul, which partakes in some fashion in the actual substance of God Himself, and an animalistic soul, which descends from klipat noga, the evil that contains within it an admixture of divine light. Therefore, he explains, any good character trait found in a Jew reflects the essential goodness found in his soul. The soul of a gentile, however, according to the Tanya, is purely animalistic and not Godly. It descends from the evil forces that have no potential for goodness in them whatsoever. Therefore, any good deeds performed by gentiles are done for ulterior motives and cannot possibly reflect essential goodness. According to this philosophy, a gentile is not merely a lower form of life, but is essentially and irredeemably evil; his substance derives from the sitra achra, the evil forces that threaten all goodness and purity in the world (from Rav Assaf Bednarsh, https://www.etzion.org.il/en/philosophy/issues-jewish-thought/issues-mussar-and-faith/jews-and-gentiles)
After much consideration, it seems that the majority of rabbis agree with this opinion, but I’m wondering if I’ve understood it correctly. I want to know the truth and even if this is true, am ready to accept it.
Thank you very much.
Answers
A soul is like a chain with one end linked into the brain and the other to a certain spiritual source. Jews have five levels of the soul like five links in a chain, each one parallel to the spiritual sphere where it exists. However, we only relate to the three bottom links as we have no understanding about the two top ones.
The three are:
1) Nefesh
2) Ruach
3) Neshama.
These three levels can be found in all humans – Jewish and non-Jewish alike. There are two levels above those that are not found in the body and the are Chaya and Yechida and they are unique only to Jews.
The Nefesh is the spiritual existence which resides in the body and keeps the physical metabolism working and the person alive. The Ruach is a connection between the Neshama and the Nefesh. It is the cause of feelings and personal qualities. The Neshama is the spiritual existence which pulls the man towards Hashem, to the performance of good deeds, to be pious and humble and to seek knowledge and achievement in spiritual fields. It resides around the head.
I am not sure that I have ever understood the reason for trying to compare a Jewish soul to a non-Jewish soul. They are different because they are supposed to fulfill different tasks in this physical world. While it is true is that a Jewish soul has potential for a more enhanced spiritual elevation than a non-Jewish soul it is important to stress that it is not something that comes for free. A Jewish soul comes with greater responsibilities and obligations and if they are not lived up to the spiritual repercussions are commensurate – that, of course, is the concept of reward and punishment.
In any event, the Rambam writes quite clearly that the soul of a non-Jew can be elevated through his actions in this world but only if the person lived his life in this world as Hashem commands for non-Jews to do. If the non-Jew did that, then his soul has a place in Olam Haba’ah.
Best wishes from the AskTheRabbi.org Team