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{{short description|In Judaism, a person's inclination to do evil}}
{{Italic title}}
{{Jews and Judaism sidebar|Religion}}
{{primary|date=April 2025}}
In [[Judaism]], '''{{transliteration|he|yetzer hara}}''' ({{langx|he|{{Script/Hebrew|יֵצֶר הַרַע}}|yēṣer haraʿ}}{{px2}}) is a term for humankind's congenital inclination to do [[evil]]. The concept is prominent in rabbinic texts and in the works of the Syriac poet [[Narsai]].<ref>{{Cite journal |last=Becker |first=Adam H. |date=2016 |title=The “Evil Inclination” of the Jews: The Syriac Yatsra in Narsai’s Metrical Homilies for Lent |url=https://www.academia.edu/27812858 |journal=Jewish Quarterly Review |language=en |volume=106 |issue=2 |pages=179–207 |doi=10.1353/jqr.2016.0009 |issn=1553-0604}}</ref> The term itself is drawn from the phrase "the inclination of the heart of man is evil" ({{langx|hbo|יֵצֶר לֵב הָאָדָם רַע|yêṣer lêḇ hā-ʾāḏām raʿ}}), which occurs twice at the beginning of the [[Torah]] ([[Genesis 6]]:5 and Genesis 8:21).

The Hebrew word {{transliteration|he|yetzer}} having appeared twice in Genesis occurs again at the end of the Torah: "I knew their devisings that they do".<ref>{{bibleverse|Deuteronomy|31:21|HE}}</ref> Thus from beginning to end the heart's {{transliteration|he|yetzer}} (plan) is continually bent on evil. However, the Torah which began with blessing<ref>{{bibleverse|Genesis|1:1–2:3|HE}}</ref> anticipates future blessing<ref>{{bibleverse|Deuteronomy|33|HE}}</ref> which will come as a result of God circumcising the heart in the latter days.<ref>{{bibleverse|Deuteronomy|30:6|HE}}</ref>

In traditional Judaism, {{transliteration|he|yetzer hara}} is not a demonic force; despite this, [[Samael]] is considered the source of the ''yetzer hara'', through man's misuse of things the physical body needs to survive. Thus, the need for food becomes gluttony due to the {{transliteration|he|yetzer hara}}. The need for procreation becomes promiscuity, and so on.

The Jewish concept of the {{transliteration|he|yetzer hara}} is similar to the Christian notion of "fallenness" or a corrupted human nature, known in the [[Augustine of Hippo|Augustinian]] tradition as [[concupiscence]], humanity's alienation from God and the [[imago Dei|image of God]] in oneself and others, resulting in spiritual ignorance and rebellion, the progressive loss of divine likeness, and a tendency to entertain evil thoughts and commit evil acts. However, the genesis of concupiscence is [[original sin|original]] or [[ancestral sin]], whereas the {{transliteration|he|yetzer hara}} is a natural aspect of God's creation. Also, in Judaism each person is said to also possess a ''yetzer hatov'' (good inclination) which balances the evil inclination.

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.<ref>[https://www.sefaria.org.il/Avot_D'Rabbi_Natan.16.2?lang=bi&with=all&lang2=en Avot deRabbi Natan 16]</ref> Moreover, the rabbis have stated: "The greater the man, the greater his [evil] inclination."<ref>[[Babylonian Talmud]] (''Sukkah'' 52a)</ref>

== Free will, and the choice between evil and good inclinations ==
The underlying principle in Jewish thought states that each person—Jew and gentile alike—is born with both a good and an evil inclination.<ref>''[[Yalkut Shimoni]]'', Genesis (chapter 2)</ref> Possessing an evil inclination is considered neither bad nor abnormal. The problem, however, arises when one makes a willful choice to "cross over the line," and seeks to gratify their evil inclination, based on the prototypical models of right and wrong in the Hebrew Bible.<ref>[[Moses Mielziner]], ''Introduction to the Talmud'' (3rd ed.), New York 1925, pp. [https://babel.hathitrust.org/cgi/pt?id=mdp.39015013247625;view=1up;seq=285 269]–270.</ref> This notion is succinctly worded in the [[Babylonian Talmud]]: "Everything is determined by heaven, except one's fear of heaven,"<ref>''[[Niddah (Talmud)|Niddah]]'' 16b; compare to ''[[Pirke Avot]]'' 3:18: "All things are foreseen [by God], yet the choice is given [to man], and the world is judged on [its] merits."</ref> meaning, everything in a person's life is predetermined by God—except that person's choice to be either righteous or wicked, which is left to their [[free will]].

The Bible states that every person on some occasion succumbs to their evil inclination: "For there is not a righteous man upon earth, that doeth good, and sinneth not."<ref>Ecclesiastes 7:20 (Jewish Publication Society translation)</ref> The [[Talmud]] speaks of the difficulty in overcoming the evil inclination: "To what is it like, the evil inclination in man? It is like a father who takes his small son, bathes him, douses him with perfume, combs his hair, dresses him up in his finest accoutrements, feeds him, gives him drink, places a bag of money around his neck, and then goes off and puts his son at the front door of a brothel. What can the boy do that he not sin?"<ref>''[[Berakhot (tractate)|Berakhot]]'' 32a</ref> In recognition of this difficulty, repentance (and in some cases, affliction) is said to atone for most sins, while the preponderance of good works keeps one within the general class of good people.<ref>[[Pirkei Avot]] 3:18 [17]</ref>

[[Maimonides]] gave instructions for how to view the evil inclination and ensuing hardships on that account:

{{cquote|...Therefore, let a man prepare his own mind and request from God that anything that should ever happen to him in this world, whether of the things that are by God's providence good, or of the things that are by Him evil, that the reason [for their occurrence] is so that he might attain true happiness. Now this was stated with regard to the Good Inclination [in man] and with regard to [his] Evil Inclination, that is to say, that he might lay to his heart the love of God and his [continued] faith in Him, even at an hour of rebellion or of wrath or of displeasure, seeing that all of this revolves around [man's] evil inclination, just as they have said: 'In all your ways acknowledge Him',<ref>{{Bibleverse|Proverbs|3:6|HE}}</ref> [meaning], even in a matter involving transgression.<ref>[[Maimonides]], [https://www.sefaria.org.il/Mishnah_Berakhot.9.5?lang=bi&p2=Rambam_on_Mishnah_Berakhot.9.5.1&lang2=bi&w2=all&lang3=en Commentary to Mishnah, Brachot 9:5]</ref>}}

[[Moshe Chaim Luzzatto]] wrote in {{transliteration|he|[[Derech Hashem]]}} that "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".<ref>''Way of God'', Moshe Ḥayyim Luzzatto, 1998. "He has the power of choice, and is able to choose either side, knowingly and willingly, and possess whichever one he wishes. Man was therefore created with both a Good Urge (Yetzer HaTov) and an Evil Urge (Yetzer HaRa)."</ref>

=== The power within man to overcome sin ===
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."<ref>{{bibleverse|Genesis|4:7}}</ref> Medieval commentator [[Rashi]] explains: "and to you shall be its longing," meaning, the longing of sin&mdash;i.e., the evil inclination&mdash;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.<ref>See also [[Sifrei]] on Deuteronomy, P. Ekev 45, Kidd. 30b</ref>

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 ({{lang|he|גזל}}), while fewer people are inclined to "uncover the nakedness" of others ({{lang|he|גלוי עריות}}), a euphemism for lechery.<ref>[[Babylonian Talmud]] (Baba Bathra 165a)</ref> On [[lust]], [[Shalom Shabazi]] (1619 – {{c.|1720}}) 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.<ref>{{cite journal |last=Tobi |first=Yosef|author-link1=:he:יוסף טובי |title=Medical Books of Yemenite Jewry |journal=Jerusalem Studies in Jewish Folklore |volume=11/12 |page=114 (note 46) |date=1989–1990 |jstor=23356313 |language=he}}, citing Shabazi's work, ''Sefer ha-Margalith'', now at the [[Jewish Theological Seminary of America]], Ms. 2672, pp. 168a–173a.</ref>{{efn|Concerning lust and overt sensual desire, Shabazi wrote that he knows of no prescribed formula or antidote for those possessed by such traits, and that only God can heal such persons. He goes on to say that it is best for him to purge from his heart such thoughts, and to distance the matter so that it will not become an obsession with him. This, he says, is possible by replacing it with happiness, such as that which comes about by listening to song and other things that bring on happiness, and to accustom one's self to look upon nature (such as water, and green foliage and pleasant faces).<ref>Shalom Shabazi, ''Sefer ha-Margalith'' (Concerning the illness of lust)</ref>}}

==Idolatry==
In [[rabbinic judaism|rabbinic]] literature, the {{transliteration|he|yetzer hara}} is seen as a fundamental force driving humans toward sin, particularly [[avodah zarah|idolatry]]. This inclination is viewed as an inherent aspect of human nature, leading people away from divine worship and towards the veneration of false gods. 

According to a well-known legend from the [[Talmud]], the rabbis at the beginning of the [[Second Temple period]] recognized the destructive power of the {{transliteration|he|yetzer hara}} for idolatry and decided to eliminate it. They engaged in intense prayer and fasting, asking God to remove this inclination from the world. In response, God granted their request, and the rabbis captured the evil inclination for [[idolatry]]. However, the aftermath of this act showed the complexity of their decision; the absence of the {{transliteration|he|yetzer hara}} also diminished the human drive for other essential aspects of life, such as [[procreation]] (see below). How exactly this reality shift played out and continues to be manifest has been discussed by many scholars, including [[hashkafa|Orthodox thinkers]] like [[Abraham Isaac Kook]], [[Zadok HaKohen]], and others.<ref>See {{cite book |last=Klein |first=Reuven Chaim |year=2018 |chapter= The End of an Age: Idolatry as an Obsolete Superstition |url=https://books.google.com/books?id=Dx9xDwAAQBAJ |title=God versus Gods: Judasim in the Age of Idolatry |publisher=Mosaica Press|pages=244–276 |isbn= 978-1946351463 |ol=27322748M}}</ref>

==Positive role of the evil inclination==
Rabbinic sources also describe the {{transliteration|he|yetzer hara}} (when properly channeled) as necessary for the continuation of society, as sexual lust motivates the formation of families, and greed motivates work:

{{quote|text=Rabbi Nahman bar Samuel bar Nachman said in the name of Rabbi [[Samuel ben Nachman|Samuel bar Nachman]]:{{nbsp}}[...] "And behold it was very good" ({{Bibleverse|Genesis|1:31|HE}})—this refers to the {{transliteration|he|yetzer hara}}. But is the {{transliteration|he|yetzer hara}} indeed very good?!—Were it not for the {{transliteration|he|yetzer hara}}, a man would not build a home, or marry a woman, or have children, or engage in business.<ref>[[Genesis Rabbah]] 9:7; see also Yoma 69b</ref>}}

The [[Mishnah]] interprets the Biblical command to love God "with all your heart"<ref>{{Bibleverse|Deuteronomy|6:5|HE}}</ref> to mean "with your two inclinations—good inclination and evil inclination".<ref>Mishna Brachot 9:5</ref> The latter half of this interpretation has been interpreted in various ways. According to some, it indicates that physical pleasures such as eating and drinking can be a form of service to God, if one's intention is to thereby strengthen the body in order to better serve God.<ref>Tiferet Yisrael and Kehati to Mishna Brachot 9:5</ref>

The ''yetzer hara'' is also seen positively in that its existence allows for free will, which in turn allows for reward for those who choose good deeds.<ref>[https://www.daat.ac.il/encyclopedia/value.asp?id1=1680 אנציקלופדיה יהודית דעת – בחירה חופשית]</ref>

==Personification of evil==
Although certain early Jews appear to have believed in the existence of supernatural evil, in particular [[fallen angel]]s in the [[Dead Sea Scrolls]],<ref>Dorothy M. Peters ''Noah traditions in the Dead Sea scrolls'' 2008 "Devorah Dimant, "'The Fallen Angels' in the Dead Sea Scrolls and in the Apocryphal and Pseudepigraphic Books Related to Them" (English summary of Ph.D diss., Hebrew University, 1974), 4–7.</ref><ref>Collins J ''Apocalypticism in the Dead Sea Scrolls'' 1997 "In the Book of the Watchers, the judgment on the fallen angels provides the occasion for Enoch's ascent to heaven. This is the oldest Jewish account that we have of a 'round-trip' journey to heaven, where the visionary ascends to heaven".</ref><ref>Bohak G. ''Ancient Jewish magic: a history'' 2008 "Magic in 1 Enoch, Jubilees, and the Dead Sea Scrolls{{nbsp}}[...] which may be dated in the third century bce, tells the story of the Fallen Angels, those "sons of God" who lusted..."</ref> the {{transliteration|he|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]]<ref> ''Baba Batra'' 16a</ref> and other rabbinical works, e.g.: "[[Shimon ben Lakish|Resh Laqish]] said: Satan, the evil inclination, and the Angel of Death are all one."<ref>''The Jewish Religion: A Companion''. p. 443. Louis Jacobs, 1995. "Very revealing of the demythologizing tendency in Rabbinic thought is the saying (Bava Batra 16a) that Satan, the ''yetzer hara'' ('evil inclination', see yetzer ha tov and yetzer hara) and the Angel of Death are one and the same."</ref> 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.<ref>The same folio Baba Bathra 16a cites a Tanna making a statement which illuminates the three functions of satan (accuser), evil inclination and angel of death in a way that makes it clear that a personal being is in view: "[Satan] comes down to earth and seduces, then ascends to heaven and awakens wrath; permission is granted to him and he takes away the soul."</ref><ref>Reeg, G. (2013). The devil in rabbinic literature. In I. Fröhlich & E. Koskenniemi (Eds.), ''Evil and the Devil'' (pp. 71–83). Bloomsbury T&T Clark, makes the following comment on b. Berakhoth 19a (in which Satan disguises himself as a woman): "He visualizes carnal desire and can therefore be equated with the evil inclination. One difference, however, cannot be ignored: Satan is an independent figure, while the evil inclination is part of a human being" (p. 79).</ref><ref>Dahms, J.V. (1974). Lead us not into temptation. ''Journal of the Evangelical Theological Society, 17''(4), 223–230, comments that two rabbinic texts (b. Sanhedrin 107a and Ex. Rabbah 19.2) seem to imply "that temptation is by the permission of God, that the evil yetzer is its internal possibility and that Satan is the external power responsible for its onset" (p. 228).</ref> Similar tendencies can also be found in some Enlightenment Christian writers, such as in the religious writings of [[Isaac Newton]].<ref>Newton and Newtonianism: new studies  174 James E. Force, Sarah Hutton, 2004 "Newton's later expressions about the nature of Satan are for practical purposes indistinguishable from the Jewish 'evil yetzer'."</ref>{{clarify|Hutton 2004 mentions "Newton's later expressions", clarify with citations which these were.|date=July 2021}}

===Countering the effects of {{transliteration|he|yetzer hara}}===
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,<ref>{{cite book |last=Neustadt |first=Doniel Yehuda |title=The Weekly Halachah Discussion|volume=2 (Vayikra, Bamidbar & Devarim) |edition=2 |publisher=Feldheim |date=2002 |location=Jerusalem / New York |pages=318{{ndash}}325 |language=en |isbn=0-87306-888-2 }}</ref> and the rules outlining the conduct of Jews when entering a [[Public bathing#In Judaism|public bathhouse]], are examples. Still, in the case of a [[beautiful captive woman]] during the time of war, the Torah allows a Jewish soldier to rape her <small>(Deuteronomy 21:10–14)</small>. The rabbis call it a concession to man's evil inclination.<ref>[[Babylonian Talmud]], ''Kiddushin'' 21b–22a</ref> Abraham Isaac Kook explained that the allowance of a 'beautiful captive woman' makes use of the psychological principle of "one that has bread in his basket," a [[euphemism]] for one who is married and can engage in sexual relations with his wife at his discretion, according to which the mere knowledge that something is permitted enables the soldier to exercise restraint and to overcome his inclination.<ref>''Midbar Shur'', the Sixth Homily, p. 55</ref>

== See also ==
* [[Anger in Judaism]]
* [[Concupiscence]]
* [[Devil]]
* ''[[Lashon hara]]'', evil tongue
* [[Original sin]]
* [[Repentance in Judaism]]
* [[Satan]]

== References ==
{{reflist|2}}
== Notes ==
{{Notelist}}

== Further reading ==
* {{Citation | first = Martin | last = Buber | title = Images of Good and Evil, in: Good and Evil. Two Interpretations. | year = 1952}}.

== External links ==
* [https://www.myjewishlearning.com/article/the-birth-of-the-good-inclination/ "The Birth of the Good Inclination" at My Jewish Learning]
* [http://www.ou.org/about/judaism/yz.htm Judaism 101 – A Glossary of Basic Jewish Terms and Concepts]
* [https://headcoverings-by-devorah.com/TheRoleOfYetzerHaRa.htm The Role of the Yetzer HaRa]
* [http://ohr.edu/ask_db/ask_main.php/27/Q2/ Ohr Somayach – Ask The Rabbi / Is man intrinsically evil?]

{{Halakha}}

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