Mysticism and Spirituality

Did Paul Openly Teach Jewish Mysticism to the Gentiles in Rome?

Did Paul teach the Gentiles early kabbalistic ideas about the Nefesh, Ruach, and Neshamah? If so, this may make his letters some of the earliest appearances of these ideas. How does this change the understanding of these popular verses?

The Hidden Orchard

09 Jan 2025 — 6 min read

In my experience, the more time one spends engaging with Rabbinic literature, the more apparent these traditions become within the writings of the New Testament—hidden in plain sight.

Often, these connections challenge the long-held traditional interpretations. What once seemed straightforward moral advice can be understood to hint at the deeply mystical¹ frameworks found in later Rabbinic literature.

There are a few reasons these ideas have not been apparent: 1) many people lack awareness of these traditions and frameworks, and 2) translators, who largely reside within this first group, seem to have made some faulty assumptions in their interpretations, further obscuring these ideas.

Below, we will unpack one example of this phenomenon, but first, we will need to become acquainted with this tradition ourselves.

Spirit, Pneuma, Ruach

In the Hebrew Bible, the soul is not the same as the spirit.

The word for Spirit in Hebrew is Ruach (רוח)—pneuma (πνεῦμα), in the Greek. The Ruach is the spiritual aspect of a person, and transcends the body and soul (Nefesh).

This nuance is preserved throughout the Rabbinic literature as well as the New Testament:

Now may the G_D of peace Himself sanctify you completely; and may your whole spirit, soul, and body be preserved blameless... - 1 Thessalonians 5:23

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Spirit vs Holy Spirit

For many, the word spirit immediately draws to mind the concept of the Holy Spirit². In some passages in the Espistles, this is indeed the subject. But, other passages seem to be referring simply to the spirit within humans.

If a translator were to inadvertently confuse these, the interpretation will be skewed, and perhaps miss the point entirely. In the worst cases, this translation error may become the foundation for later theological ideas not intended in the original message.

It seems to me that this is exactly what has happened.

Perhaps unfamiliar with the nuance around these traditions, translators made the assumption that Paul's use of the word spirit (pneuma) was a reference to the "Holy Spirit."

The evidence of their assumption can usually be found in the capitalization of 'Spirit' in the text, for example:

"... so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit." - Romans 8:4

More examples are found in Galatians 5, i.e.:

“I say, live by the Spirit and you will not carry out the desires of the flesh.” - Galatians 5:16

However, the Greek does not indicate a specific reference to the Divine aspect at all.

This subtle change pivots the focus of Paul's teaching to the theological concept of the Holy Spirit. This happens in what I believe are key theological passages that have become divergent from the Jewish understanding of the Ruach HaKodesh (Holy Spirit).

But, the phrases, 'walking in the spirit," or, "fruits of the spirit," may not be referring to the Holy Spirit, but a comparison between the soul and spirit of humans.

Practically speaking, these are the signs that one is no longer operating in the lower spiritual faculties.

We will look at this in a moment.

Translation Bias

Why would a translator do this? Perhaps we can attribute this to a general lack of knowledge of the topic. It is challenging to preserve Jewish ideas, through ancient Greek writings, into modern English - especially when you are unaware of the root ideas in the first place.

In fairness, these teachings have been a heavily guarded secret within the Jewish tradition for quite some time.

Nefesh vs Ruach

In Jewish thought, particularly within the Kabbalistic teachings, the soul is not a singular entity but consists of (5) levels³.

In Romans 8, I believe the term primary use of "spirit" is not a reference to the Holy Spirit, but reflects the Rabbinic language regarding these levels of the soul, particularly those known as the Nefesh and Ruach.

Nefesh⁴: This is the most basic level, closely tied to the body, physical life, earthly desires, and basic instincts. Through their association, the Nefesh and body can become a force of opposition to the spirit.
Ruach⁵: Is the gateway to higher spiritual life. Ruach represents our emotions, speech, our inner spiritual essence, our moral capacity and the ability to discern between right and wrong. Sometimes, the language of spirit is assumed to include the Neshamah, the higher soul of humans.

According to tradition⁶, one cannot sustainably tap into the Ruach until they have purified their lower level soul and body, aka, the Nefesh.

This implies that one will have to battle against the lower desires, and sanctify the quality of their actions and deeds, aligning them with the wisdom of the Torah.

Another way of putting it;

For those who live according to the flesh have their outlook shaped by the things of the flesh, but those who live according to the Spirit have their outlook shaped by the things of the Spirit. - Romans 8:5

The Spirit(s) in Romans 8

Though there are a few contextual outliers, when the author wanted to reference the Ruach/spirit in humans, they used simple terms (ibid 8:5-6).

When they wanted to reference the Spirit of G_D, or of Messiah, they are generally more specific (ibid 8:14-16).

In Romans 8, the word spirit is shown with diversity, referencing the spirit in humans, the Spirit of G_D, and the spirit of Messiah.

Rebuilding Paul's message with these ideas in mind, a new understanding emerges that conforms to the later developed Kabbalistic writings.

[I have provided amplifications for those unfamiliar with these ideas.]

"For those who live according to the flesh [earthly desires of the body and Nefesh] have their outlook shaped by the things of the flesh, but those who live according to the spirit [their ruach, their higher spiritual capacity] have their outlook shaped by the things of the spirit [ruach].

For the outlook of the flesh is death, but the outlook of the spirit [ruach] is life and peace [Chaya and Shalom], because the outlook of the flesh is hostile to G_D, for it does not submit to the law of G_D, nor is it able to do so.

Those who are in the flesh cannot please G_D. You, however, are not in the flesh but in the spirit [ruach] if indeed the Spirit of G_D lives in you.

Now if anyone does not have the Spirit of Messiah [through Ibur], this person does not belong to him." - Romans 8:5-9

In this section alone, we see the mention of the Nefesh, Ruach, and even the fourth level of the soul, Chaya⁷! In addition, we see a reference to the mystical concept of Ibur⁸, a topic we've covered prior.

From this, a few profound implications emerge:

The focus of this passage reflects these deep mystical ideas from the Rabbinic tradition, detailing the spiritual struggle between living by lower, carnal instincts, (driven by the body and it's animating force, the Nefesh) and elevating oneself through moral and spiritual pursuits (Ruach and Neshamah).
Paul was openly teaching these ideas to his Gentile audiences, showing them a new pathway to spiritual growth, according to the wisdom of the Torah!
This should open the door for many to begin studying these concepts, not only to understand Paul's words, but to embark on a rewarding and fulfilling spiritual journey.

Conclusion

This revelation, for me, further solidifies the evidence of a deeply Jewish worldview within the letters of Paul, perhaps more than we are aware.

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