nding."(640)
Thus the teaching of modern science, of the gradual ascent of man through
all the stages of animal life, does not impair the lofty position in
creation which Judaism has assigned him. Plant and animal are what they
have always been, children of the earth; man with his heaven-aspiring soul
is the image of his Creator, a child of God. Giver of name and purpose to
all things about him, he ranks above the angels; he "marches on while all
the rest stand still."(641)

Chapter XXXIV. The Dual Nature of Man

1. According to Jewish doctrines, man is formed by a union of two natures:
the flesh, which he shares with all the animals, and the spirit, which
renders him a child of God. The former is rooted in the earth and is
earthward bent; the latter is a "breath from God" and strives to unfold
the divine in man until he attains the divine image. This discord brings a
tremendous internal conflict, leading from one historic stage to another,
achieving ever higher things, intellectual, moral, and spiritual, until at
last the whole earth is to be a divine kingdom, the dwelling-place of
truth, goodness, and holiness.

2. According to the Biblical view man consists of flesh (_basar_) and
spirit (_ruah_). The term flesh is used impartially of all animals, hence
the Biblical term "all flesh"(642) includes both man and beast. The body
becomes a living being by being penetrated with the "breath of life"
(_ruah hayim_), at whose departure the living body turns at once into a
lifeless clod. This breath of life is possessed by the animal as well as
by man, as both of them breathe the air. Hence in ancient tongues "breath"
and "soul" are used as synonyms, as the Hebrew _nefesh_ and _neshamah_,
the Latin _anima_ and _spiritus_, the Greek _pneuma_ and _psyche_. A
different primitive belief connected the soul with the blood, noting that
man or beast dies when the hot life-blood flows out of the body, so that
we read in the Bible, "the blood is the soul."(643) In this the soul is
identified with the life, while the word _ruah_, denoting the moving force
of the air, is used more in the sense of spirit or soul as distinct from
the body.

Thus both man and beast possess a soul, _nefesh_. The soul of man is
merely distinguished by its richer endowment, its manifold faculties by
which it is enabled to move forward to higher things. Thus the animal soul
is bound for all time to its destined place, while the divine spirit in
man ma