Babylonian Talmud - Sukkah 52a
R. Yehuda taught: “In the future, the Holy One, blessed be He, will bring the yetzer hara and slaughter it before the righteous and the wicked. To the righteous, it appears as a tall mountain. To the wicked, it appears as a hairsbreadth. Each group cries. The righteous cry and say: ‘How were we able to conquer this tall mountain?’ The wicked cry and say: ‘How were we unable to conquer this hairsbreadth?’ And God also wonders with them as it says: ‘Thus says the Lord of hosts: If it be wondrous in the eyes of the remnant of this people in those days, it is also wondrous in my eyes.’”
R. Yehuda taught: “In the future, the Holy One, blessed be He, will bring the yetzer hara and slaughter it before the righteous and the wicked. To the righteous, it appears as a tall mountain. To the wicked, it appears as a hairsbreadth. Each group cries. The righteous cry and say: ‘How were we able to conquer this tall mountain?’ The wicked cry and say: ‘How were we unable to conquer this hairsbreadth?’ And God also wonders with them as it says: ‘Thus says the Lord of hosts: If it be wondrous in the eyes of the remnant of this people in those days, it is also wondrous in my eyes.’”
Babylonian Talmud, Kiddushin 30b
Rabbi Yitzhak said a person's yetzer renews upon him every day, as it is written "only evil all day."
Rabbi Yitzhak said a person's yetzer renews upon him every day, as it is written "only evil all day."
Aruch HaShulchan 1:1:1-3
(1) Angels serve their Creator, and do not have yetzer ha'ra. Animals, on the other hand, have yetzer ha'ra but lack intelligence. The result is that angels cannot receive reward for their service, as they have no yetzer ha'ra to overcome, and animals cannot be punished for their actions, as they do not have the intelligence.(2) Therefore God found it necessary to create the human on the sixth day, and God created the human from both sides: God gave him a spiritual soul that enables him to recognize the Creator as does an angel, as the verse states: “God's candle is the human soul…” (Proverbs 27:20). And God created him in a body which is thick material, like a beast, to eat and drink and sleep. As a result, a great battles wage within a person all his days. His animal spirit incites him to desire this world like an animal, and the pure soul battles against him and shows him that he was not born for this, but to serve the Creator like an angel. And even physical things that one must do, like eating and drinking and sleeping -- should be done so as to to serve God.
(1) Angels serve their Creator, and do not have yetzer ha'ra. Animals, on the other hand, have yetzer ha'ra but lack intelligence. The result is that angels cannot receive reward for their service, as they have no yetzer ha'ra to overcome, and animals cannot be punished for their actions, as they do not have the intelligence.(2) Therefore God found it necessary to create the human on the sixth day, and God created the human from both sides: God gave him a spiritual soul that enables him to recognize the Creator as does an angel, as the verse states: “God's candle is the human soul…” (Proverbs 27:20). And God created him in a body which is thick material, like a beast, to eat and drink and sleep. As a result, a great battles wage within a person all his days. His animal spirit incites him to desire this world like an animal, and the pure soul battles against him and shows him that he was not born for this, but to serve the Creator like an angel. And even physical things that one must do, like eating and drinking and sleeping -- should be done so as to to serve God.
Sefat Emet - Shabbat Chanukah 5640
For the core of everything is the power of the Blessed Creator, which is truth. But there is language and shell on the outside, and that is just depiction and imagination, and it is called yetzer ha'ra.
For the core of everything is the power of the Blessed Creator, which is truth. But there is language and shell on the outside, and that is just depiction and imagination, and it is called yetzer ha'ra.
Keter Shem Tov - Baal Shem Tov
A parable of a king who ruled the world and sent one of his servants to test the provinces [by acting] as if he was rebelling against his lord: Some of the provinces made war against him [the servant] and mastered him. Some of the provinces joined with him [the servant]. And in one province there were wise men who detected that this was the will of the king. The moral is clear. There are people who war against the yetzer hara [evil inclination], which presents itself as if it is a servant rebelling against its lord who entices people to flout the will of the Creator, blessed by He, the King of the world. And they stand against it until they master their yetzer through the enormity of their battle and great mortifications. And there are people who detect that that it [the yetzer] does the will of the Creator and within it is clothed one of the holy names of the seventy-two holy names.
A parable of a king who ruled the world and sent one of his servants to test the provinces [by acting] as if he was rebelling against his lord: Some of the provinces made war against him [the servant] and mastered him. Some of the provinces joined with him [the servant]. And in one province there were wise men who detected that this was the will of the king. The moral is clear. There are people who war against the yetzer hara [evil inclination], which presents itself as if it is a servant rebelling against its lord who entices people to flout the will of the Creator, blessed by He, the King of the world. And they stand against it until they master their yetzer through the enormity of their battle and great mortifications. And there are people who detect that that it [the yetzer] does the will of the Creator and within it is clothed one of the holy names of the seventy-two holy names.
from The Way of God - Rabbi Moshe Chayim Luzzatto (RaMCHaL)
Man is the creature created for the purpose of being drawn close to God. He is placed between perfection and deficiency, with the power to earn perfection. Man must earn this perfection, however, through his own free will...
Man's inclinations are therefore balanced between good [Yetzer Hatov] and evil [Yetzer Hara], and he is not compelled toward either of them. He has the power of choice and is able to choose either side knowingly and willingly...
Man is the creature created for the purpose of being drawn close to God. He is placed between perfection and deficiency, with the power to earn perfection. Man must earn this perfection, however, through his own free will...
Man's inclinations are therefore balanced between good [Yetzer Hatov] and evil [Yetzer Hara], and he is not compelled toward either of them. He has the power of choice and is able to choose either side knowingly and willingly...
Reb Yisrael Salanter - Iggeret HaMussar
THE DEFINITION OF THE YETZER TOV AND THE YETZER HARA
We can apply these two categories of sin in order to find a compromise between two schools of thought, concerning the definition of the yetzer hara and the yetzer tov. The first, more common view asserts that the yetzer hara is the force of impurity in man that induces him to transgress. Whereas the good inclination is the force of holiness in man that inspires him to perform good deeds. The second school of thought asserts that the yetzer hara is the force of desire that looks to [get pleasure from] every sweet thing in its time. The power of that passion “brings him within her house and he clings to her in love.” Whereas, the yetzer tov is the straight intellect that looks and gazes towards the [inevitable] consequence of our deeds — namely, the trepidation of the fear of Hashem and His exceedingly terrible judgments. And he chooses the advantageous way, to conquer his desire, so that he will be sated with delight and with wondrous pleasure in the World to Come. The glory of this pleasure is beyond description.
THE CENTRAL STRATEGY FOR THE CURE FOR THE YETZER HARA
If we look with a penetrating eye, we see that the central strategy for the cure for the yetzer hara lies within the physical aspect — the contemplation of the fear of Hashem and the study of the appropriate laws. The other remedy, the spiritual aspect, comes in only subsequently; it is, therefore, classified as a secondary cure. The mitzvah to study Torah is separate and independent of our current discussion, and the parameters of obligation in this mitzvah are delineated in the laws of Torah study. The degree to which the yetzer hara is overwhelming does not change how much Torah a person is obligated to learn. Rather, one needs to fulfill his obligation of Torah study, regardless of the condition of the yetzer hara. Furthermore, it may not be within his power to learn more than his requirement. Hence, when he properly fulfills his mitzvah of Torah study, at least the spiritual remedy for the yetzer hara will accordingly be extended to him.
THE DEFINITION OF THE YETZER TOV AND THE YETZER HARA
We can apply these two categories of sin in order to find a compromise between two schools of thought, concerning the definition of the yetzer hara and the yetzer tov. The first, more common view asserts that the yetzer hara is the force of impurity in man that induces him to transgress. Whereas the good inclination is the force of holiness in man that inspires him to perform good deeds. The second school of thought asserts that the yetzer hara is the force of desire that looks to [get pleasure from] every sweet thing in its time. The power of that passion “brings him within her house and he clings to her in love.” Whereas, the yetzer tov is the straight intellect that looks and gazes towards the [inevitable] consequence of our deeds — namely, the trepidation of the fear of Hashem and His exceedingly terrible judgments. And he chooses the advantageous way, to conquer his desire, so that he will be sated with delight and with wondrous pleasure in the World to Come. The glory of this pleasure is beyond description.
THE CENTRAL STRATEGY FOR THE CURE FOR THE YETZER HARA
If we look with a penetrating eye, we see that the central strategy for the cure for the yetzer hara lies within the physical aspect — the contemplation of the fear of Hashem and the study of the appropriate laws. The other remedy, the spiritual aspect, comes in only subsequently; it is, therefore, classified as a secondary cure. The mitzvah to study Torah is separate and independent of our current discussion, and the parameters of obligation in this mitzvah are delineated in the laws of Torah study. The degree to which the yetzer hara is overwhelming does not change how much Torah a person is obligated to learn. Rather, one needs to fulfill his obligation of Torah study, regardless of the condition of the yetzer hara. Furthermore, it may not be within his power to learn more than his requirement. Hence, when he properly fulfills his mitzvah of Torah study, at least the spiritual remedy for the yetzer hara will accordingly be extended to him.
Rabbi Pinchas of Koretz - Miscellaneous Teachings
“Within us are all the qualities, good and evil, … but they are unborn, and we have the power to beget them. We can transform evil qualities into good, and good into evil”
“A man cannot be consciously good unless he knows evil. No one can appreciate pleasure unless he has tasted bitterness. Good is only the reverse of evil, and pleasure is merely the opposite of anxiety. … And G-d said: ‘There can be no goodness in man while he is alone without an evil impulse within him. I will endow him with the ability to do evil, and it will be as a help-meet to him to enable him to do good, if he masters the evil nature within him.’ Without the evil impulse, man could do no evil; but neither could he do good”
“Within us are all the qualities, good and evil, … but they are unborn, and we have the power to beget them. We can transform evil qualities into good, and good into evil”
“A man cannot be consciously good unless he knows evil. No one can appreciate pleasure unless he has tasted bitterness. Good is only the reverse of evil, and pleasure is merely the opposite of anxiety. … And G-d said: ‘There can be no goodness in man while he is alone without an evil impulse within him. I will endow him with the ability to do evil, and it will be as a help-meet to him to enable him to do good, if he masters the evil nature within him.’ Without the evil impulse, man could do no evil; but neither could he do good”
I and Thou, Martin Buber
Translated from the German by Walter Kaufmann, page 95
The basic word I-It does not come from evil, any more than matter comes from evil. It comes from evil like matter that presumes to be that which has being. When man lets it have its way, the relentlessly growing It-world grows over him like weeds, his own I loses its actuality, until the incubus over him and the phantom inside him exchange the whispered confession of their need for redemption.
Translated from the German by Walter Kaufmann, page 95
The basic word I-It does not come from evil, any more than matter comes from evil. It comes from evil like matter that presumes to be that which has being. When man lets it have its way, the relentlessly growing It-world grows over him like weeds, his own I loses its actuality, until the incubus over him and the phantom inside him exchange the whispered confession of their need for redemption.
Human Nature - Rabbi Rami Shapiro (based on Hasidic teaching)
"Isn't it true, Rebbe," a student asked during a retreat weekend, "that people are basically good?" "No," replied Reb Yerachmiel, "people are neither good nor bad, but capable of both."
We are created in the image of God who manifests as both Being (Yesh) and Emptiness (Ayin). Thus we, too, must manifest both Yesh and Ayin. In human beings Yesh and Ayin appear as Yetzer ha-Rah and Yetzer ha-Tov, respectively.
The human equivalent of the Ayin, the Yetzer ha-Tov is our capacity for unity. It is the power to bridge differences, to build community, to effect harmony.
Yetzer ha-Rah is the human equivalent of Yesh, our capacity to honor differences. Yetzer ha-Rah sees diversity where the Yetzer ha-Tov sees oneness. Yetzer ha-Rah sees everything apart from everything else. Yetzer ha-tov sees everything as a part of everything else. Why call one of these capacities rah, "evil"? Because without the balancing insight of the Yetzer ha-Tov, the Yetzer ha-Rah's insistence on separate self and independence pits one life against another, destroying any hope for community, justice and compassion, all of which rely on the notion that we are at root interconnected.
Yet a world without Yetzer ha-Rah is no less evil. Without the capacity to recognize and respect individual differences, justice is reduced to conformity, compassion to pity, and community to uniformity. Thus our sages taught that without the Yetzer ha-Rah a person would not marry, or build a home, or raise a family, for these rely on our ability to differentiate and celebrate diversity (Genesis Rabbah 9:7).
A healthy world needs both Yetzer ha-Rah and its welcoming of and respect for individuality, and Yetzer ha-Tov with its insight into interdependence and harmony. The human mind contains both inclinations and must use each to balance the other.
"Isn't it true, Rebbe," a student asked during a retreat weekend, "that people are basically good?" "No," replied Reb Yerachmiel, "people are neither good nor bad, but capable of both."
We are created in the image of God who manifests as both Being (Yesh) and Emptiness (Ayin). Thus we, too, must manifest both Yesh and Ayin. In human beings Yesh and Ayin appear as Yetzer ha-Rah and Yetzer ha-Tov, respectively.
The human equivalent of the Ayin, the Yetzer ha-Tov is our capacity for unity. It is the power to bridge differences, to build community, to effect harmony.
Yetzer ha-Rah is the human equivalent of Yesh, our capacity to honor differences. Yetzer ha-Rah sees diversity where the Yetzer ha-Tov sees oneness. Yetzer ha-Rah sees everything apart from everything else. Yetzer ha-tov sees everything as a part of everything else. Why call one of these capacities rah, "evil"? Because without the balancing insight of the Yetzer ha-Tov, the Yetzer ha-Rah's insistence on separate self and independence pits one life against another, destroying any hope for community, justice and compassion, all of which rely on the notion that we are at root interconnected.
Yet a world without Yetzer ha-Rah is no less evil. Without the capacity to recognize and respect individual differences, justice is reduced to conformity, compassion to pity, and community to uniformity. Thus our sages taught that without the Yetzer ha-Rah a person would not marry, or build a home, or raise a family, for these rely on our ability to differentiate and celebrate diversity (Genesis Rabbah 9:7).
A healthy world needs both Yetzer ha-Rah and its welcoming of and respect for individuality, and Yetzer ha-Tov with its insight into interdependence and harmony. The human mind contains both inclinations and must use each to balance the other.