Chasidut su Deuteronomio 12:23

The different parts of the soul are concentrated in distinct body organs. Nefesh is in the blood. The Torah characterizes blood as nefesh when it prohibits the ingestion of blood, Ki ha-dam hu ha-nefesh, “for the blood is the nefesh” (Deut. 12:23). The blood of a person is his source of organic life. If blood stops flowing to a limb in the body, the limb will atrophy and waste away. The body part that has the most blood is the liver, and nefesh is primarily concentrated in the liver¹⁵¹Da’as Tefillah pg, 271 in the name of the Nefesh Ha-Chaim. and the left ventricle of the heart. The limbs of the body are the tools for all human action, thus bodily action, ma’aseh, of Mitzvos, such as stretching your hand to give charity, or walking to hear a Torah lecture, is an expression of the holy form of nefesh. Nefesh is attached to the body, and we learned in Lesson Five that the body seeks evil behavior. Hence it is said that nefesh has much evil potential.

‎Shulchan Aruch, Orach Chayim, (231,1) states that a ‎human being when eating or drinking or performing other ‎‎“human necessities,” must keep in mind that he performs all ‎these acts in order to enable him to better serve the Lord, his ‎Creator. By doing so he performs the commandment (Proverbs ‎‎3,6) of ‎בכל דרכיך דעהו‎, “know Him in the process of performing all ‎your activities.” Man is not to concentrate on the physical ‎satisfaction he experiences as a result of performing these ‎activities. The statement in the Shulchan Aruch may be seen ‎as similar to that of our sages according to which G’d created four ‎categories of creatures, in ascending order. The lowest ranking is ‎the ‎דומם‎, mute and inert, followed by the vegetation, creatures ‎only mobile in a vertical direction but still mute; this is followed ‎by all living and vertically and horizontally mobile animals, ‎capable of some form of communication with one another by ‎means of sound. At the top of this pyramid is the human being. ‎When the human being consumes lower ranking living creatures ‎as his nourishment, every one of the lower creatures experiences ‎a “spiritual” promotion by becoming an integral part of the ‎highest form of living creature, man. When man eats such ‎creatures or even fruit, he “elevates “ them to a higher level, a ‎form of “creative” activity, appropriately referred to in the use of ‎the present tense for the word ‎ברא‎, i.e. ‎בורא‎, as we explained ‎about Adam making fire for the first time. The benediction is an ‎act of gratitude for the pleasure experienced in the process. ‎When a person eats he automatically converts lower ranking ‎‎“creatures” to his level as through not only ingesting them with ‎his mouth, but converting them to his bloodstream, blood being ‎described by the Torah as the essential of man’s life-force, ‎נפש‎. ‎‎(Deut. 12,23). The conversion of man’s food intake to become one ‎with the highest category of creature, man, certainly justifies our ‎referring to the creative process commenced by G’d when these ‎creatures were first created to their being alluded to in our ‎benedictions as being part of an ongoing creative process.‎
There remains only fire as something that though man had ‎been endowed with taking part in the creation by means of his ‎intellect, has not been ingested by man and thus not become an ‎integral part of him, so that the word ‎בורא‎, instead of ‎ברא‎ would ‎not be an appropriate description of what Adam did when he ‎struck two pieces of rock together. On the other hand, the fact ‎that we perform a commandment every week by lighting the ‎‎havdalah candle, fire which is another one of the creatures ‎that is subordinate to man, becomes “spiritually” elevated by the ‎use man makes of it. It therefore is perceived as if it were a new ‎creation. This, at least is the view of the school of Hillel, who ‎therefore feel that this idea be reflected in the formulation of the ‎benediction we recite when performing this mitzvah.‎