36. Bereshit — Abarbanel on the Torah, Section 36

The Twofold Nature of Ruach: Wind and Intellect

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Thus, according to this usage, ruach refers to a subtle, moving substance generated from the refinement of material elements. The moving wind and the vital spirit are therefore identical in meaning with respect to this usage, and should not be counted as two separate meanings. For both are of one nature in all respects, although there are many differences between them depending on the materials from which they are generated, to the extent that there is even a “spirit” called the psychic faculty, which the other kinds of spirit do not share. Nevertheless, these are not two distinct meanings, since they all belong to the same category.

Accordingly, these two meanings listed by the author of the Guide have been added improperly.

Moreover, you will see that he has omitted other meanings of ruach that ought to have been included. The grammarians have already mentioned that ruach can denote speech, as in: “my breath is strange to my wife” (Job 19:15), and: “with the breath of his lips he shall slay the wicked.” They have also noted that ruach can refer to anger, as in: “he who rules his spirit is better than one who captures a city” (Proverbs 16:32), “do not hasten in your spirit to be angry” (Ecclesiastes 7:9), and: “He has given rest to My spirit in the north country.”

These usages were not mentioned by the author of the Guide.

If it be said that he intended to include only those meanings relevant to his purpose, as he states at the beginning of his work, then we may ask: why did he not include the usage of ruach to denote the motion imparted by a separate intellect to a sphere, or more generally the separate intelligences themselves, as in: “wherever the spirit would go, they went” (Ezekiel 1:12)? And why did he not mention that ruach is also used for the angel that speaks through the prophets, as in: “the spirit of the Lord spoke through me” (II Samuel 23:2)?

These meanings are in fact necessary for him according to his own treatment of the Chariot¹ and of prophecy.

Do not suppose that these are included under what he called the “intellectual influx”² that comes upon the prophets. For the separate intellect that acts and moves is not the same as the influx that reaches the prophet; and the agent is not identical with the action, nor is the source identical with what proceeds from it.

Why then did he omit these meanings, which are so essential to his own system?

For all these reasons, it appears to me more correct to say that the term ruach has only two principal usages.

The first is a physical and perceptible one, existing outside the soul, such as the winds that blow, which are subtle bodies generated from vapors and exhalations. For this reason, upper chambers built for the summer are called meruvachot, since the wind can enter them from all sides. To this category also belongs the vital spirit.

Because the vital spirit becomes inflamed in anger, anger itself is called ruach by analogy with its bearer. Similarly, speech is called ruach, since it proceeds through the breath. For this same reason, smell is called re’ach, because it consists of a subtle vapor rising from an object and reaching the sense.

Likewise, expressions such as relief and deliverance (revachah) derive from this notion. Some, such as Radak, have thought that this is a different meaning, but this is not so. When a person is in distress and agitation, he cannot properly draw in the cool air outside to soothe and temper the heat of his heart. But when he is at rest and at ease, he can take in the cool air as he wishes. Thus it is said that “he has relief” (ravach lo), which also derives from ruach, the physical and perceptible wind existing outside the soul.

This is the first category of the term, namely ruach as something perceptible.

The second category is intellectual: that is, ruach is used for immaterial realities—whether for the separate intellect that bestows influence, or for the human intellect that receives it, or for the influx itself that passes from the agent to the recipient in prophecy. Each of these is called a “spiritual ruach,” as is clear from the verses. Thus, “the spirit of the Lord spoke through me” refers to the intellect that bestows; “when the spirit rested upon them” refers to the influx itself; and “the spirit shall return to God who gave it” refers to the intellect that receives that influx³.

From this you may understand that ruach does not mean “will” or “intention,” as the author of the Guide and other grammarians have claimed. Rather, it refers to a person’s thought and understanding. Thus: “a fool lets out all his spirit” means that his entire inner world is expressed in his thoughts and opinions. Likewise: “He has given rest to My spirit in the north country” refers to the determination of My wisdom and the conclusion of My judgment⁴.

And so in all similar cases.

(Parashat Bereshit — Genesis 1:1, The Twofold Nature of Ruach: Wind and Intellect in the Commentary of Don Isaac Abarbanel)

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