The Hebrew word neshama (נשמה) literally means breath, but also refers to a person’s soul. In the Hebrew Bible, God forms the body of the first human and then animates the person by “breathing” life into its nostrils (Genesis 2:7). Thus, breath is understood to be divinely given, as is the soul.
In Jewish philosophy and mysticism, the neshama is often viewed as the pure, divine element of the human being, distinct from the physical body and the emotional or intellectual faculties. It is considered the essence of the person as well as the part that is indestructible. In mystical terms, the soul is the divine spark within the person. Here is a classical expression of this idea:
The soul is like its Creator. Just as the Holy One, blessed be He, sees and is not visible, so the soul sees and is not visible. Just as the Holy One, blessed be He, has no sleep in His presence, so the soul does not sleep. Just as the Holy One, blessed be He, bears His world, so the soul bears all the body. All souls are His, as it is said (Ezek. 18:4): “Behold, all souls are mine.” (Pirkei DeRabbi Eliezer 34:12)
In Jewish understanding, during sleep the neshama departs from the body and returns to God. In the morning, the person reawakens when their soul is returned. Or, if they do not reawaken, it means God has elected to keep their neshama. It is traditional to greet each morning by reciting Modeh Ani, a prayer thanking God for returning one’s soul and renewing the divine gift of life. The traditional morning blessings also include a line thanking God for the soul that begins Elohai neshama — “God, the soul you have given me is pure …” The soul makes other appearances throughout Jewish liturgy.
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Beyond its spiritual meaning, neshama is also used affectionately in modern Hebrew as a term of endearment. Calling someone neshama sheli, “my soul,” is similar to saying “my sweetheart” or “my dear” in English. Neshama is also used as a proper name for girls.
In Jewish tradition, Shabbat — the day of rest — is a foretaste of the World to Come. Shabbat is special in myriad ways, but one of the most unusual is the idea that Jews acquire a second neshama, an additional soul, on Shabbat. This is based on a playful midrashic reading of the Hebrew word vayinafash:
As Rabbi Shimon ben Lakish said: The Holy One, Blessed be He, gives a person an additional soul on Shabbat eve, and at the conclusion of Shabbat removes it from him, as it is stated: “He ceased from work and was refreshed [vayinafash].” (Exodus 31:17) Rabbi Shimon ben Lakish expounds the verse as follows: Since he ceased from work, and now Shabbat has concluded and his additional soul is removed from him, woe [vai] for the additional soul [nefesh] that is lost. (Beitzah 16a:12)
