I. The Hebrew's beliefs about the nature of God's Ruah
What Catholic scripture scholars explain about the Old Testament understanding of Ruah
The Jerome Biblical Commentary, a commentary uniquely prefered for scripture study by the Roman Catholic Church, has for many years been one of the fundamental references for scripture scholarship in the English language. The quoted commentary texts and article numbers cited on these web pages are from the Jerome Biblical Commentary, © 1968 by Prentice Hall, Inc., Englewood Cliffs, N.J. Though subsequent editions exist, the references and article numbers cited here are from the 1968 edition.
Humanity's first recorded encounter with God's Ruah is found in the first of the Five Books of Moses at Genesis 2:7, "the LORD God formed man out of the clay of the ground and blew into his nostrils the breath of life (Ruah), and so man became a living being." 
We turn to the contributing authors of the JBC
into the Hebrew understanding of Ruah. John L. Mc Kenzie in the Jerome
Biblical Commentary concerning "Aspects of Old Testament Thought"; (JBC
77:33-34; The Spirit of God) writes, "In
the Old Testament the spirit
not a personal being. It is a principle of action, not a subject.
It belongs to Yahweh alone; it is communicated to living beings, but it
never becomes part of the structure of the living being in such a way
the living being possess the spirit as its own. The breath of Yahweh is
the principle of breath and of life for all living beings; they
by the communication of his spirit."  This
thought appears in a number of passages (Gn 2:7; 6:17; 7:15; Jb
Eccl 3:19,21). The breath of life is communicated by
(Gn 2:7), and the living being dies when Yahweh takes away his spirit
104:20), which then returns to Yahweh (Eccl 12:7).  (39)
tremendous development of the idea of spirit in the New Testament flows
easily from the conception of the spirit as the vivifying and
power of God in the messianic fullness. In the New Testament all
the lines of development of the idea that we see in the Old Testament
brought together in the revelation of the personal reality of the
Philip J. King, in the
Jerome Biblical Commentary, (JBC 17:17 Indictment of False Prophets)
"The ancient Israelite looked upon breath and wind as powerful forces. Ruah
came to be regarded as the life principle. The spirit of God is
distinct from God; it is the power by which he intervenes in the
life of man." 
Further, from the Jerome
E. Murphy, O.Carm. (Psalms JBC 35:120 Ps.104) writes, "..God keeps
alive by his creative breath (ruah)... God breathes and creatures
live; when he stops breathing, they die. 
concept of the world as a continuing event, a continuous creation ...".
Note: "5.)" follows "2.)" above.
Thus from these five items what can be said about the nature
of Ruah as the Breath of God?
 God directing His breath into
Adam's body is the ainima that brings Adam to life. &
the Old Testament as spirit is not a personal being, but a principle of
action. It is uniquely remains a part of God alone, but is communicated
to living beings. The breath of God is the principle of breath and life
for all living beings - they survive through God communicating His
spirit. & God
creatures alive by His
creative breath (ruah). God breathes and creatures live - when He stops
breathing, they die. When they die God takes away His Spirit, which
returns to God.
Thus if taken literally, Ruah is
God's "anima vita", anima of life,
Pause a moment to ponder these implications, then please continue to:
this nature of God's Ruah
appear to remain valid today?