The "fundamental" meaning of ruach is both "wind" and "breath".
Ruach is not as something "present" but the "power" at the base of breath and wind, and - in particular (my translation from the German):

"The second fundamental meaning of ruach is "breath", but not as something lasting, but rather as the power expressed in expending a breath of air...not normal breathing, but the special process of breath, in which the dynamic vitality of humans finds expression."

Here we have the Latvian comparables:

ri-ja, rik-le "throat, voice" whence ru-na "speech"
ruc-, ruk- "roar, thunder"

The sense of "dynamic" movement attributed to ruach is also found in
Latvian ruoss or ruoshs "active"
Slavic ruch- "movement" and  Swedish rusa "storming forth".
The "fundamental" concept is the same.

Interesting in this regard is that the Latvian shows
that many passages in the Old Testament disputed by the scholars
(wind vs. breath) are in fact not to be read as "the breath" or "the wind" of God or Jahwe but rather "the voice, thunder" (i.e. the spirit) of God,
i.e. ruach Jahwe - the voice of God -
(many repetitions in the Old Testament).

When the Queen of Sheba sees Solomon's wealth for the first time
(1 Kings 10,5) - her ruach was no longer in her - "she held her breath", or "it knocked the wind out of her" or, more likely,  "she was speechless".

Moreover, Hebrew ruach is an interesting word since it is found
only in the so-called Western Semitic languages as ruach or rch "spirit", or ruach "wind"  (Aramaic rwch) and Arabic ruch "breath of life"
and rich "wind". The word is lacking in this form entirely in the so-called Eastern Semitic languages where Akkadian sharu "breath of life, wind" are attested. The Akkadian form sharu may see a similar prefixing in Latvian ga-ru "of the spirit".

The Hebrew verbal form for ruch attests only "smell" (as in German Ge-ruch "smell") to which the substantive reach "smell" is applied as a "specialization" of the root word. Note also the similarity to German Rauch "smoke" as a form of "wind".