by Noa Ben Shalom
2 Min.
In the period of our early national existence – the period of the first temple – we find no trace of the conception of a duality of body and soul. Man, as a living and thinking being, is one in all his parts. The Hebrew word Nefesh includes everything, body and soul, and all that belongs to them. The Nefesh, the individual human being, lives as a whole and dies as a whole; nothing survives. In the period of our early national existence – the period of the first temple – we find no trace of the conception of a duality of body and soul. Man, as a living and thinking being, is one in all his parts. The Hebrew word Nefesh includes everything, body and soul, and all that belongs to them. The Nefesh, the individual human being, lives as a whole and dies as a whole; nothing survives.
In the period of our early national existence – the period of the first temple – we find no trace of the conception of a duality of body and soul. Man, as a living and thinking being, is one in all his parts. The Hebrew word Nefesh includes everything, body and soul, and all that belongs to them. The Nefesh, the individual human being, lives as a whole and dies as a whole; nothing survives. In the period of our early national existence – the period of the first temple – we find no trace of the conception of a duality of body and soul. Man, as a living and thinking being, is one in all his parts. The Hebrew word Nefesh includes everything, body and soul, and all that belongs to them. The Nefesh, the individual human being, lives as a whole and dies as a whole; nothing survives.