Yetzer hara

In Judaism, a person's inclination to do evil

In Judaism, yetzer hara is a term for humankind's congenital inclination to do evil. The term is drawn from the phrase "the inclination of the heart of man is evil" , which occurs twice at the beginning of the Torah (Genesis 6:5 and Genesis 8:21). The Hebrew word yetzer having appeared twice in Genesis occurs again at the end of the Torah: "I knew their devisings that they do". Thus from beginning to end the heart's yetzer (plan) is continually bent on evil. However, the Torah which began with blessing anticipates future blessing which will come as a result of God circumcising the heart in the latter days. In traditional Judaism, yetzer hara is not a demonic force, but rather man's misuse of things the physical body needs to survive. Thus, the need for food becomes gluttony due to the yetzer hara. The need for procreation becomes promiscuity, and so on. The Jewish concept of the yetzer hara is similar to the Christian concept of a "sin nature" known as concupiscence, which is the tendency of humans to sin. However, concupiscence stems explicitly from original sin, while the yetzer hara is a natural part of God's creation. According to the Talmudic tractate Avot de Rabbi Natan, a boy's evil inclination is greater than his good inclination until he turns 13 (bar mitzvah), at which point the good inclination is "born" and able to control his behavior. Moreover, the rabbis have stated: "The greater the man, the greater his [evil] inclination."

While God has created mankind with both good and evil inclinations, the two powers or tendencies that pull one in opposite directions, God commands each person to choose the good and right path over the evil. In the narrative of Cain and Abel, God tells Cain: "Isn't it true that if you do good, you shall be forgiven? However, if you will not do good, it is because sin crouches at the entrance [of your heart], and to you shall be its longing, although you have the ability to subdue it." Medieval commentator Rashi explains: "and to you shall be its longing," meaning, the longing of sin—i. e., the evil inclination—which constantly longs and lusts to cause one to stumble, "although you have the ability to subdue it," meaning, if a person wishes, they will overpower it. The implication is that each person is capable of overcoming sin if they really wish to do so. This may or may not be difficult, and may require some reconditioning, but it is still possible. Although there are many vices, the Sages of Israel have said that most people are drawn to "stealing" what does not belong to them (גזל), while fewer people are inclined to "uncover the nakedness" of others (גלוי עריות), a euphemism for lechery. On lust, Shalom Shabazi (1619–) calls it "a phenomenon of the soul," and lays out ways in which a person tempted by lust can overcome the urge, without being swept into its clutches.

Although certain ancient groups of Jews appear to have believed in the existence of supernatural evil, in particular fallen angels (as in the Dead Sea scrolls), the yetzer hara in non apocryphal sources is presented as a personification of evil distinct from the supernatural Devil of traditional Christianity and Islam. This tendency to demythologize Satan is found in the Babylonian Talmud and other rabbinical works, e. g.: "Resh Laqish said: Satan, the evil inclination, and the Angel of Death are all one." Notably, however, this and other passages of the Talmud do not deny the external existence of Satan, but create a synthesis between external and internal forces of evil. Similar tendencies can also be found in some Enlightenment Christian writers, such as in the religious writings of Isaac Newton.

Many of the enactments made by the rabbis throughout the centuries are actual "safeguards" to distance a person from their natural inclination and make it harder for them to sin. David's prohibition against yichud (the decree which forbids a man to be secluded in a room with a woman unrelated to him), and the rules outlining the conduct of Jews when entering a public bath house, are a just a few examples.