https://aish.com/what-is-the-judaisms-view-of-the-soul/
In Jewish thought, free will is the conflict between body and soul, which begs the question: what force represents the real you? According to Rabbi Aryeh Kaplan, in his book, Jewish Meditation, it’s neither:
The Kabbalists point out that the body is not the self. Since I can speak of “my body,” the body cannot be “me.” The body is “mine”—something associated with me; but the ultimate me is something much more profound than the body. Using the same argument, I can also speak of “my mind.” Indeed, I speak of “my mind” just as I speak of “my body.” This would imply that just as the body is not the real me, the mind is also not the real me. Carrying the argument a step further, I can even speak of “my soul.” This would imply that even the soul is not the real me. This being the case, the question of selfhood becomes very difficult indeed. What is the real me? A hint to the answer can be found in the Hebrew word for “I,” ani (אני). It is significant to note that if the letters of ani are rearranged, they spell the word ayn or ayin (אין), which denotes nothingness. This would seem to imply that the real “me” is the nothingness within me. This can be understood in a fairly straightforward manner. The real me is my sense of volition. It is the intangible will that impels me to do whatever I decide to do.4
As I noted, neither the body, the mind, nor the soul is the self. However, in another sense, the self is a combination of body, mind, and soul. The three together appear to define the self. However, this has an important ramification. If body is not the self, and mind is not the self, and soul is not the self, but the combination of the three is, then the definition of the self is still an enigma. It would seem that it is possible to remove the body, remove the mind, and remove the soul, and still have some spark of the self. But when body, mind, and soul are removed, all that remains is nothingness. Again it appears that the self is nothingness. It is not nothingness because of lack of existence. Rather it is nothingness because of the lack of a category in the mind in which to place it.5