The Harmful Notion of the "Jewish Soul"

This is my rant - as a student of Torah and as a ger (convert) - against the false but prevalent belief that there is a different between Jewish and non-Jewish souls.

Aug 07, 2017

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The Harmful Notion of the "Jewish Soul"

Disclaimer and Context

This is more of a "rant" than a strictly "lishmah" (for its own sake) article. I have consciously chosen to write this as more polemical than dialectical. For this reason, do not expect this to be a comprehensive treatment of the topic at hand, in which both sides of the issue are examined from a detached, analytical, non-judgmental perspective. Unlike most of the articles on this substack, which I strive to write from a neutral standpoint, this post has an agenda: to articulate why I object to the notion of "Jewish souls."

I think it would help to provide some context for how I came to write this post. Last week I was invited to join a new (secret) Facebook support group for gerim (converts). Hearing so many personal stories of discrimination and insensitivity towards gerim has caused me to revisit some of the ger-related topics which I hadn't thought about for a while.

In Friday's dvar Torah (Which Souls Were at Sinai?) I mentioned a pet peeve of mine: when born-Jews learn that I'm a ger (convert) and exclaim, "Oh, but you're such a good Jew! You CLEARLY must have been born with a Jewish soul!" or "You CLEARLY have a spark of Yiddishkeit in your soul!" or "You MUST have had a Jewish ancestor, and now your Yiddishe neshamah (Jewish soul) is just finding its way back home!"

I am irked by comments like these for three reasons: (1) they are racist, in the sense of being "anti-goyim," (2) they minimize my journey to Judaism and my conversion, and (3) according to my understanding, the notion of a "Jewish soul" is false.

We will now discuss each of these three reasons.

Reason #1: Racism / Anti-Gentilism

I know that in most cases, born-Jews don't mean anything bad or malicious by such statements, but that doesn't change the anti-goyim undertones of their words. The underlying message I hear in their words is: "It simply cannot BE that you were once a GOY! Goyim can't POSSIBLY be part of the Jewish people! Therefore, you MUST have been a Jew SOMEHOW! Heaven FORFEND that a dirty goyishe neshamah could have found its way into our holy ranks!"

Now, before any of the born-Jews start "Jewsplaining" to me how I'm reading too much into statements like these, let's see if we can agree to the following four points: (1) there are born-Jews who say these things WITHOUT these intentions, even on an unconscious level; (2) there are born-Jews people who say these things who DO harbor such intentions, even though they aren't aware of them or don't mean anything bad by them; (3) there are gerim who are NOT bothered by such comments, and might even find them to be welcoming and affirming of their Jewish identity; (4) you, as a born-Jew, have never been on the receiving end of comments like these, and therefore, you have a different perspective than I do; you are certainly entitled to your opinion, but you cannot tell me how I feel.

I've even had students who love my classes and have learned from me for years, but will nevertheless speak in my presence about "the disgusting goyim" and how "goyim don't have souls" or how "goyim were made to be our slaves." Whenever I hear such comments I usually respond, "You know, I used to be a 'disgusting goy.' Are you saying that I didn't have a soul? Was I born to be your slave" to which they respond, "No, Rabbi ______, I wasn't talking about YOU! Obviously YOU are different!" These kids are too young to realize the weaknesses of "the friend argument" (i.e. "I'm not racist! I have friends who are black!"), but that is essentially the argument they're trying to make.

It's no secret that Jewish tribalism and elitism has always "been a thing" in our nation, and has been reinforced by millennia of Antisemitism. This is understandable, and even excusable insofar as it is a natural defense mechanism which is (arguably) necessary for Jewish survival. But the historical reality of Antisemitism certainly does not validate anti-goyim beliefs or sentiments, nor does it justify making anti-goyim remarks in the presence of those of us who used to be goyim.

Reason #2: Minimization of Geirus (Conversion)

When you tell a ger (whether explicitly or implicitly) that he or she "was destined to be Jewish," be aware that you might be perceived by the ger to be minimizing the significance and/or hardship of his or her journey and conversion process.

There are so many different types of paths that people take to Judaism, some of which are harder than others. I have heard horror stories from gerim that you wouldn't believe, filled with instances abuse, discrimination, and despicable behavior from Jewish laypeople and rabbis alike. Think about what it means to tell a person who has been through such a difficult journey, "Oh, that? Yeah. That wasn't your free will decision, and had nothing to do with your perseverance, or your love for Hashem and His Torah, or your sacrifices you made, or your trust in the truth of your convictions, or your courage. It was in your spiritual DNA. You were basically programmed to follow this path. It had to happen."

Would you ever say something like this to a veteran who survived a war, or to someone who went through therapy, or to a person who is in recovery from an addiction? These may sound like "negative" comparisons to geirus, but they are apt analogies for those whose path to Judaism was fraught with challenges and hardships.

Without knowing the full story of the ger to whom you are speaking, making statements such as these can easily stray into the territory of onaas ha'ger (abusing a convert).

Every day, those who are born Jewish make the berachah of "she'lo asani goy" ("Blessed are You, Hashem, King of the universe, Who did not make me a gentile"). I, as a ger, do not make that berachah because Hashem did make me a goy. [1] Let me say that again: Hashem made me a goy, and I chose to become a ger. Don't minimize my life and my decisions by telling me that my soul was already Jewish.

Reason #3: Falsehood

Since the topic of "the soul" is extremely broad and deep, I will confine my remarks here to a general summary of my reasons for rejecting the notion of a "Jewish soul," and point the way to resources for further reading.

As far as I know, based on my own research and the research of academic scholars I have read on this matter, the idea of a "Jewish soul" is an entirely “Kabbalistic” [2] and/or Chasidic concept. The distinction between Jewish and non-Jewish souls cannot be found anywhere in the Written Torah, the Oral Torah, or in any of the non-"Kabbalistic" works of the Kadmonim [3]. Sure, it can be read into these sources - but if you learn through these classical sources on their own terms, without the influence of "Kabbalah" or Chasidus, you would not encounter any distinction between Jewish and non-Jewish souls.

Does this lack of sources mean that this belief is false? Not necessarily. "Ee efshar l'beis midrash b'lo chidush - it is impossible to have a study hall without innovation" (Chagigah 3a). Nevertheless, whenever I see a concept which only appears in "Kabbalistic"/Chasidic sources with no basis in the Written Torah, the Oral Torah, or the writings of the non-"Kabbalistic" Kadmonim, then I am suspicious - especially if the concept in question is purported to be a fundamental of Judaism. If there is no evidence that Chazal and the Kadmonim were aware of a particular concept, then at the very least, this means that it is not an essential part of Judaism. At worst, this means that it is not part of Judaism at all.

According to my understanding of the Written Torah, the Oral Torah, and the writings of the non-"Kabbalistic" Kadmonim, people only have one kind of soul: a human soul. This is the soul that the Torah refers to when it says: "And God said, 'Let us make man in our form (b'tzalmeinu), like our likeness (ki'dmuseinu)'" (Bereishis 1:26) and "God created man in His tzelem (form); in tzelem Elokim He created him; male and female He created them" (ibid. 1:27) and "Hashem-God formed the man of dust from the ground, and He blew into his nostrils nishmas chayim (the soul/breath) of life, and man became a nefesh chaya (living/speaking soul)" (ibid. 2:7).

According to all of the Kadmonim, the tzelem Elokim refers to the human intellect: man's capacity to apprehend and seek conceptual knowledge and understanding. There is no inherent difference between the tzelem Elokim of a Jew and that of a non-Jew. Frankly, I don't even know what it would mean to differentiate between a "Jewish intellect" and a "non-Jewish intellect." [4]

The distinction between Jew and non-Jew is a legal one - not metaphysical one. In other words, "Jew" and "non-Jew" are halachic labels, indicating the particular system of Divine law by which one is legally bound. A Jew is someone who has entered into the covenant of Torah - whether by birth or by conversion - and is legally obligated to keep the system of Taryag mitzvos (613 Commandments). Non-Jews, on the other hand, are only obligated to keep the Sheva Mitzvos Bnei Noach (Seven Noahide Commandments), which have been binding on all humans since the time of Noach, and which were "renewed" with the giving of Torah at Sinai. [5]

Maybe someday I'll write a post in which I compile sources from the Kadmonim which state these points explicitly, alongside a list of the "Kabbalistic"/Chasidic sources which assert a metaphysical distinction between the souls of Jews and non-Jews. However, as I pointed out in my disclaimer, this is a polemical post - not a dialectical one. Suffice it to say, the burden of proof is on the "Kabbalists"/Chasidim to show that their belief has its source in the Mesorah (or to show that their belief is valid despite not having a source in the Mesorah).

[Incidentally, if you would like to peruse a fairly comprehensive list of sources from both sides, check out The Soul of a Jew and the Soul of a Non-Jew, by Hanan Balk, published in Hakirah. This article also does a great job of illustrating why I consider the belief in "Jewish souls" to be harmful, dangerous, and repugnant.]

There is only one of the Kadmonim who, at first glance, might seem to hold that Jews and non-Jews have different souls: R' Yehuda ha'Levi. In his famous work, "the Kuzari," R' Yehuda ha'Levi [6] writes that only Jews possess the "Inyan ha'Elohi" ("divine quality") - a metaphysical quality which allows Jews to become prophets. Non-Jews do not have the Inyan ha'Elohi. Not only that, but even gerim lack the Inyan ha'Elohi; our conversion doesn't endow our souls with this special quality that only born-Jews possess.

Much has been written about R' Yehuda ha'Levi's view on this matter, but for the purposes of this post we are only interested in one thing: Does this view of Inyan ha'Elohi imply that the souls of Jews and non-Jews are inherently different? The answer is: no. R' Yehuda ha'Levi clearly held that Jews are born with a special quality which non-Jews lack, but their souls are fundamentally the same. Professor Menachem Kellner expressed this eloquently in his book, Maimonides' Confrontation with Mysticism:

It is important to emphasize: Halevi does not affirm that Jews differ biologically from non-Jews, that Jews have special souls, or that Jews are a species apart. He does not hold that non-Jews are any less created in the image of God than are Jews. He maintains that Jews have a special property (the potential to become prophets) lacking in non-Jews. This property is in some fashion (never explained by Halevi) transmitted through lineage.

[For a detailed exposition and clarification of R' Yehuda ha'Levi's view, I recommend Professor Norman Strickman's article Misrepresenting Rabbi Judah Ha-Levi.]

The bottom line: I will continue to maintain that the Kadmonim did not recognize any difference between the soul of a Jew and that of a non-Jew, until someone shows me that I am incorrect. The only difference between a Jew and a non-Jew is obligation in mitzvos. Our souls are inherently the same. [7]

Jews and Non-Jews: A Common Soul, and a Common Path

I'd like to end this article on a more positive note.

Because Jews and non-Jews have the same human soul, we share a common path. As we said before, the Torah that Hashem gave through Moshe Rabbeinu was intended for Jews and non-Jews alike; the only difference is which system of mitzvos we are legally obligated to keep. According to Judaism, a righteous non-Jew has a portion in the World to Come. [8] Not only that, but a non-Jew is capable of reaching the same spiritual heights as a Jew. Adam ha'Rishon, Shem, Eiver, Chanoch, Noach, and Avraham Avinu were all non-Jews - yet, all of them were able to achieve high levels of closeness to God. The Gemara says (Sanhedrin 59a):

R' Meir says: How do we know that even a non-Jew who involves himself in the study of Torah is equal to a Kohen Gadol (High Priest)? As it is stated, "[You shall observe My decrees and My laws,] which man shall carry out and by which he shall live" (Vayikra 18:5) - it does not say, "Kohanim, Levites, and Israelites" but man. From here we learn that even a non-Jew who involves himself in the study of Torah is equal a Kohen Gadol.

The Rambam [9] codifies this principle at the end of his discussion about the special role of Shevet Levi (the Tribe of Levi). He writes:

Why didn’t the Tribe of Levi merit in the inheritance of the Land of Israel and its spoils along with their brethren? Because they are set aside to serve Hashem and to minister to Him and to teach His upright ways and righteous laws to the masses, as it is stated, “They shall teach Your laws to Yaakov and Your teachings to Israel” (Devarim 33:10).
Therefore, they are separated from the ways of the world. They do not go to war like the rest of Israel, nor do they receive an inheritance, nor do they acquire for themselves with their bodily power, but rather, they are the legion of Hashem, as it is stated: “Bless, O Hashem, His legion” (ibid. 33:11), and He, Blessed is He, provides for them, as it is stated: “I Am your Portion and your Inheritance” (Bamidbar 18:20).
Not only the Tribe of Levi, but each and every member of humanity whose spirit generously moves him and whose understanding of his knowledge [of all existing things causes him] to separate himself to stand before Hashem to minister unto Him and to serve Him in order to know Hashem, and to walk with uprightness as God made him, removing from his neck the yoke of the many calculations which people seek – he becomes sanctified as holy of holies. God will be His portion and heritage forever and ever, and He will provide what is sufficient for him in this world like He provides for the Kohanim and the Levites. And thus David declared: “Hashem is the lot of my portion; You are my cup; You support my lot” (Tehilim 16:5).

This halacha is predicated upon the fact that Jews and non-Jews possess the same tzelem Elokim, and are drawn to the truth in the same way, as the Rambam [10] writes in Hilchos Teshuvah:

He instilled within them the capacity to learn and to understand - for this tendency is present in every man, that the more he is drawn after the ways of chochmah (wisdom) and tzedek (righteousness), the more he desires them and pursues them.

Yes, it is true that our nation has a special status among the nations of the world. Nevertheless, our national identity as "the Chosen People" does not indicate any inherent superiority on our part, nor does it imply that Jews have different souls. Rather, it is a reference to our role in humanity: to be "a kingdom of priests and a holy nation" (Shemos 19:6), to teach mankind to fear and love Hashem.

It is for this reason that the prophets promise that one day, all of humanity will be united by our pursuit of knowledge of Hashem, which stems from the tzelem Elokim within each and every human being. "For the earth will be filled with knowledge of Hashem, as water covers the sea bed" (Yeshayahu 11:9). "On that day, Hashem will be One and His Name will be One" (Zechariah 14:9).

[1] To my knowledge there is no non-"Kabbalistic" halachic view which maintains that a ger should make the berachah of she'lo asani goy. If anyone knows of such a view, please let me know.

[2] I have chosen to write the word "Kabbalistic" in quotation marks so as not to enter into the dicey analysis of which so-called "kabbalistic sources" are authentic, which are innovations, and which are fabrications. All I mean by "Kabbalistic" (with quotation marks) is that the proponents of these works consider them to be Kabbalistic.

[3] By "Kadmonim" I am referring to the Geonim, Rishonim, and early Achronim. These Kadmonim include, but are not limited to: Rambam, R' Avraham ben ha'Rambam, Rav Hai Gaon, Saadia Gaon, Ramban, Ibn Ezra, Ralbag, Rabbeinu Bachya ibn Paquda, Rif, Sforno, Rashba, Rashi, Baalei Tosafos, Ritva, Radak, Rashbam, R' Yosef Albo, R' Yehudah ha'Levi, Meiri, Avudarham, Raavad, Ran, Rabbeinu Yonah, Sefer Ha'Chinuch, Abravanel, Chazkuni, Rabbeinu Bachye ben Asher, Rosh, Tur, and more. See my post Neglecting the Thinkers of the Past for more details on this group.
[4] It can be argued that there are "Jewish types of thinking" (e.g. Talmudic analysis, Scriptural analysis in accordance with the principles of Torah she'baal Peh), and one can even try to argue that there are quantitative differences between the intellects of Jews and non-Jews (though I personally don't buy this), but these are a far cry from claiming that there is a qualitative difference between a Jewish intellect and a non-Jewish one.
[5] Taryag is a regimen designed to bring those who practice it properly to true human perfection, whereas the system of Sheva Mitzvos Bnei Noach is designed to keep mankind from descending to the level of animals, thereby granting them the opportunity to pursue human perfection on their own, or with the aid of the Torah regimen.

[6] Rabbeinu Yehuda ha'Levi, Kuzari 1:95

[7] There is also an ideological definition of Jew, as defined by the first mishnah in the 10th chapter of Sanhedrin, whose meaning and implications are heavily debated by the meforshim (commentators). This definition of Jew is even narrower than the halachic definition. In other words, there are a significant number of people who are halachic Jews (i.e. they are obligated to keep Taryag), but are not considered a part of the Jewish people (i.e. they do not hold by the foundational ideas that define the people "Israel"). This is a separate topic, but I thought it would be worthwhile to mention in passing.

[8] Rabbeinu Moshe ben Maimon (Rambam / Maimonides), Mishneh Torah: Sefer Shoftim, Hilchos Melachim 8:11

[9] Rabbeinu Moshe ben Maimon (Rambam / Maimonides), Mishneh Torah: Sefer Zeraim, Hilchos Shemitah v'Yovel 13:12-13

[10] Rabbeinu Moshe ben Maimon (Rambam / Maimonides), Mishneh Torah: Sefer ha'Mada, Hilchos Teshuvah 6:4

Are you a convert who is also bothered by the notion of “a Jewish soul”? I’d love to hear your thoughts! Are you someone who believes that there IS a legitimate basis for believing in the notion of a “Jewish soul” and can provide evidence of this belief in the unanimously accepted traditional Jewish sources? I’d love to hear that as well!

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