Transforming the Evil Inclination

The Koach Ha’misaveh

The root of the Animal Soul is a raw, undirected desire. This is known as the Koach Ha’misaveh, the Faculty of Desire. This faculty doesn’t desire to commit sin, it just desires pleasure. However, this desire for pleasure is raw and intense, similar to the desire of an animal.

In contrast, while humans also experience desire, the intensity of this desire is normally moderated by intellect, ensuring that it is expressed in a controlled manner. This means that they don’t disregard conflicting obligations.

For instance, a wild predator, like a lion, will attack and kill prey without hesitation when hungry, acting purely on instinct. A human, on the other hand, even when extremely hungry, will often exercise restraint due to social norms, laws, and ethics. For example, in a famine or survival situation, a person might resist stealing food from another or resorting to extreme actions like cannibalism, even if it means suffering.

Thus, the Koach Ha’misaveh is an animal-like desire in that when it is fully expressed in the person, he can lose himself and forget about considerations dictated by the intellect.

In its essence, the Koach Ha’misaveh itself is not evil, because it can be directed towards G-dliness. It is simply a pure potential for intense desire. Therefore, it can be rectified.

Rectifying the Koach Ha’misaveh

What is evil is when the Koach Ha’misaveh assumes an evil form, whether an evil thought, speech, or action. One has then allowed one or more of the seven negative traits to be expressed in the form of a sin. This is the typical or default expression of the Koach Ha’misaveh.

The key to redirecting the Koach Ha’misaveh is Teshuvah, by reminding oneself of Hashem and how abandoning Him is “evil and bitter,” as explained.

When he reflects on this at length, and truly appreciates this to be true, and deeply regrets his sinful deeds, he uproots[1] his desire for those evil deeds and removes the negative spiritual energy that he brought down into the world through those sins.

This is the meaning of the command to banish the Seven Nations in our divine service.

Transforming the Koach Ha’misaveh

Once the person has pulled the Koach Ha’misaveh out of its expression in sinful behavior, he can then take its raw energy and transform it, so that the same intense desire that was once directed toward sin is channeled to desire G-dliness instead.

This is the meaning of the teaching of our sages that the reason that we are told “And you shall love Hashem with all your hearts,”[2] in the plural, is that we should love Hashem with our “two inclinations”—both the Good Inclination and the Evil Inclination,[3] for the Evil Inclination should also be inspired with love for Hashem. But how is it even possible for the Evil Inclination to love Hashem?

The explanation is that the essence of the Evil Inclination is the Faculty of Enticement (Koach Ha’meisis), which provokes the Koach Ha’misaveh so that the person feels a desire for something that he thinks will give him pleasure.

Normally the Evil Inclination provokes the Koach Ha’misaveh to entice the person to do evil, thinking that doing so will bring pleasure. However, by resisting this temptation and by uprooting the desire for sin through heartfelt Teshuvah, one creates the potential to use this power of enticement to instead awaken the Koach Ha’misaveh to desire G-dliness and holiness.

This is what the Talmud means when it explains that one should bring the Evil Inclination to love Hashem.

This is also the deeper meaning of the verse discussing the Messianic Era, “Then I [Hashem] will transform for the nations a pure tongue, that all will call upon the name of Hashem and serve Him with one purpose.”[4] Just as the nations will be transformed to serve Hashem, so can we transform our Evil Inclination to serve Hashem, as explained.

Based on the Rebbe Rashab’s Sefer Hamaamarim 5643, 5644, 5645, p. 305 ff.; Sefer Hamaamarim 5654, p. 196 ff., p. 337 ff.

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[1] See Derech Mitzvosecha, Mitzvas Vidui U’teshuvah.

[2] Devarim 6:5.

[3] Berachos 54a. Sifri and Rashi on the verse.

[4] Zephaniah 3:9.

The Evil Inclination vs. the Bestial Soul

The Evil Inclination vs. the Bestial Soul

(Based on a maamar of the Alter Rebbe,

in honor of 19 Kislev)

Rabbi Y. Oliver

The Bestial Soul is also referred to as the Evil Inclination. In fact, in classical Torah sources, this soul is referred to as the Evil Inclination, and only at a later point did it also come to be known by the appellation of Bestial Soul.

An analogy for the place of the Evil Inclination in the Bestial Soul can be drawn from burning wood. Wood consists of a combination of the four elements of fire, air, water, and earth. Now, everything consists of a combination of two parts: chomer, the raw matter, and tzurah, the particular form that it assumes.

The primary chomer of a thing is the component that comes from the element of earth within it. This is the deeper meaning of the verse, “Everything came to exist from earth.”[1] In contrast, the tzurah stems primarily from the specific combination of three other elements—fire, air, and water.

In the wood, the chomer is the element of earth within it, while its tzurah is shaped by the specific combination of the other three elements. Since burning destroys the tzurah of a thing, when the wood is burned, the other three elements are separated from the wood, and only ashes—which come from the element of earth, which is the chomer—are left behind.

The distinction between chomer and tzurah also exists spiritually, and this sheds light on the nature of the Evil Inclination. This name is precise—the Evil Inclination, for this title refers specifically to the emotional expression and inclination toward selfish and even sinful desires, which, unless one exercises self-control, naturally culminates in the thought, speech, and action that consummate these desires.

In contrast, the essence of the Bestial Soul is beyond any inclination; it is not inclined to any particular, defined emotion, for by definition, an essence transcends particularities.[2] Rather, at the Bestial Soul’s essence lies the ko’ach hamis’aveh, the “faculty that desires,” which consists of an intense, primal, selfish desire as it exists in potential form—raw, simple, uncomplicated, and unformed.

Now, although an actual desire for the physical is unworthy, its core, the ko’ach hamis’aveh, is not fundamentally evil, for just as it was directed to physical pleasures, so can it be redirected to desire that which is good and holy—to yearn to connect with Hashem, as it is written, “My soul yearns for You.”[3]

This[4] is also the meaning of the verse, “You shall love Hashem bechol levavcha—with all your heart.”[5] Although normally translated in the singular, the literal meaning of bechol levavcha is “with all your hearts,” in the plural. What is the significance of this unusual expression?

Our sages explain[6] that this alludes to the two inclinations within—the good inclination and the evil inclination. The Jew should come to love Hashem not only with the good inclination—the Divine Soul, but even with the evil inclination—the Bestial Soul.

However,[7] in order to reach this love, one must first uproot the “filthy garments”—the selfish, indulgent desires for physical pleasure, permitted and forbidden, along with the thought, speech, and action to which they led. This is accomplished through genuine Teshuvah—sincere regret for one’s past behavior, and a firm resolution to change in the future. Teshuvah uproots one’s desires from materialism and redirects them to yearn for the realm of purity and holiness instead.

Based on Likkutei Torah, Chukas 56c-d.

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[1] Koheles 3:20.

[2] Cf. Imrei Binah, Shaar HaKerias Shema, ch. 8. Toras Chaim, Vayeshev 68a.

[3] Yeshayah 26:9. Cf. Tanya, Chinuch Katan.

[4] Cf. Sefer HaMa’amarim 5717-5718-5719, p. 389.

[5] Devarim 6:5.

[6] Berachos 26a-b.

[7] Cf. Sefer HaMa’amarim ibid., p. 388.



Dedicated in the merit of a speedy release for the captives Yonasan ben Malka (Jonathan Pollard), Jacob Ostreicher (Yaakov Yehuda ben Shaindel), Alan Gross (Aba Chonah ben Hava Chana), Sholom Mordechai Halevi ben Rivka (Sholom Rubashkin), and Zeva Rochel bas Chaya (Wendy Weiner Runge).


Like what you read? The articles I write take a lot of time and effort. Please contact me to sponsor an article for (at least) $36 in honor of the birthday, wedding anniversary, or yarhtzeit of a loved one, or for a refuah shleimah or the like. Also, see here concerning the tremendous merit of supporting the dissemination of Chassidus, and the blessings that one receives for doing so.

The transformational power of Torah

The transformational power of Torah

Rabbi Yehoishophot Oliver

In the first chapter of the Tanya, the Alter Rebbe describes the various unworthy character traits of the Jew’s Bestial Soul: anger, arrogance, frivolity, depression, laziness, and so on. But then the Alter Rebbe explains that by nature, this soul also possesses certain noble qualities, listing as examples the traits of compassion and the desire to perform deeds of loving-kindness. This is drawn from the Gemara,[1] which states of the Jewish people: “Three signs identify this people: They are merciful, bashful, and they perform deeds of loving-kindness.” But why does the Alter Rebbe omit the quality of bashfulness from his list of traits?

Another question may be asked. The Gemara states: “Why was the Torah given to the Jewish people? Because they are strong-willed.”[2] Rashi comments: “The Torah was given to them so that through consistent study of it, it would weaken the strength [of their evil inclination] and subdue their hearts.” The Gemara then cites the verse, “From His right hand, He presented a fiery law to them,”[3] explaining: “Hashem declared: ‘These people are fit that the fiery law be given to them.’” The Maharsha there explains that because of the Torah’s fiery power, it is fitting for the Torah to be given to them, in order to subdue and humble them. The Gemara then interprets that verse in a different but similar manner: “The nature of these people is fiery, for had the Torah not been given to the nation of Israel, no nation or tongue could withstand them.”

What emerges from this is that since Jews are fiery, audacious, and strong-willed, the fiery energy of the Torah is crucial for them to counter their nature and humble their hearts before Hashem.

So by nature, Jews are very strong-willed—and even more so than non-Jews. (Perhaps this explains the stereotype in the secular world of Jewish chutzpah, insolence.) But, the Maharsha asks,[4] doesn’t this contradict another statement of our Sages stating that Jews possess the quality of shame? He explains that this quality is different from those of loving-kindness and compassion. The Jewish people are not naturally bashful; rather, they acquire this quality by virtue of their consistent Torah study.

Likewise, the Maharsha continues, the verse describes the purpose of the revelation at Mount Sinai: “So that the awe of Him will be on your faces, so that you not sin.”[5] Our Sages explains that “the awe of Him” refers to the quality of being susceptible to shame, which leads to “so that you not sin”—fear of sin.[6] So the awesome phenomenon of the Revelation at Mount Sinai imbued shame before Hashem and fear of sin within the souls of the Jews present, which they then bequeathed to their descendants. This clearly demonstrates that the quality of bashfulness comes to us from the Torah.

This also explains why the Alter Rebbe omits the quality of shame from his list of Jewish traits, for this section of Tanya is devoted to explaining the natural qualities of the Jew’s Bestial Soul. In general, Jews are naturally warm, friendly people. They enjoy doing favors and bestowing hospitality; similarly, they cannot bear to see others in pain, and so they strive to care for the needy, destitute, and downtrodden. Since these feelings comes naturally for a Jew, he or she will typically act in this way even if, for whatever unfortunate reason, he or she is not yet Torah-observant, or is significantly lacking in observance.

Bashfulness, however, which is related to tznius (modesty) may not come naturally to a Jew. On the contrary, by nature Jews are even more chutzpah’dik (insolent) than non-Jews, as mentioned. However, through devotion to Torah, a Jew subdues his Bestial Soul. Then not only will he not behave insolently, but on the contrary, he will rise to a far more advanced level of shame and modesty than non-Jews.

It should be noted that although women are exempt from studying Torah to the degree required of men, Torah will also subdue their evil inclinations:

a. When they study topics in Torah relevant to them, as Jewish law requires of them;[7]

b. When they encourage their menfolk to learn Torah, as the Gemara states: “How do women acquire the merit of Torah? By bringing their sons to school to learn Torah and by allowing their husbands to learn in the Beis Midrash, and waiting for them to come home.”[8]

Likewise, it appears that although all Jews are obligated to fix times for Torah study, baalei esek, those who must be involved in the world in order to earn their livelihood, have a portion in Torah, which helps them subdue their evil inclinations, by supporting Torah scholars.

This awareness of the awesome power of Torah study to keep us “on the straight and narrow” should dramatically change the way we view Torah study. Torah study is not some kind of spiritual luxury, a noble deed, and an act of selfless love and devotion for Hashem. Torah study is the medication for the evil inclination, as the Gemara says, “If this vile one encounters you, drag him to the Beis Medrash [house of Torah study].”[9]

In summary, when the Gemara states that the Jewish people possess the quality of shame and modesty, it is referring to a potential. The intense experience of the Revelation at Sinai imbued within the Bestial Soul of a Jew the potential for consistent Torah study to transform his personality, such that he will excel in shame, modesty, and bittul (submissiveness) before Hashem.

May we all merit that this potential reach full fulfillment within us, and may we succeed at influencing our fellow Jews who need it to do likewise.

Based on Igros Kodesh, Vol. 3, pp. 9-10.

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[1] Yevamos 79a.
[2] Beitzah 25b.
[3] Devarim 33:2.
[4] Chiddushei Aggados on Yevamos ibid.
[5] Shemos 20:17.
[6] Nedarim 20a.
[7] See The Laws of Torah Study in Shulchan Aruch Admur HaZaken, ch. 2.
[8] Berachos 17b.
[9] Kiddushin 15a.

This post was dedicated by Reb Kasriel ben Yehudis and Chana Feige bas Reizl (my parents, tzu langeh, gezunteh, zisseh yoren) in honor of their 36th wedding anniversary. This post was also dedicated by Reb Menachem Kovacs, who requested that this message be attached:

"Zachor: to mark the 6th anniversary of the expulsion of the Jews from Gush Katif and the Northern Shomron; we continue to pray and work for their restoration and for the Ge'ula Shlayma. Thank you."

Like what you read? The articles I write take a lot of time and effort. Please contact me to sponsor an article for $36 in honor of the birthday, wedding anniversary, or yarhtzeit of a loved one, or for a refuah shleimah or the like. Also, see here concerning the tremendous merit of supporting the dissemination of Chassidus, and the blessings that one receives for doing so.

Pesach Sheni: A second chance

On Pesach Sheni (see Bamidbar 9:1-14) there were Jews who were ritually impure and unfit to offer the Pesach sacrifice in its time (14 Nissan). They came before Moshe Rabeinu and demanded a second chance to offer it. Moshe consulted with Hashem, Who told him that on 14 Iyar a second chance will be given to offer the Pesach sacrifice. This is Pesach Sheni, the “second Pesach.”

The lesson of Pesach Sheni, as discussed in HaYom Yom, is that es iz nishto kein farfalen—it’s never too late to rectify and make up for one’s misdeeds. According to some opinions, those who were ritually impure had put themselves in this state intentionally—and yet they were given the opportunity to rectify it. Likewise, even if one contaminated oneself by sinning intentionally, he can always rectify the damage he did.

One of the classic ploys of the evil inclination is to make the person feel that his situation is hopeless. He feels that the damage he has done is irrevocable and the opportunities lost are irregainable. He is tainted, corrupted, and irredeemable. History has been written. There is no rewind button, no time machine. Spilt milk cannot be gathered up. As the rhyme goes, once Humpty Dumpty had a great fall, all the king’s horses and all the king’s men couldn’t put Humpty together again.

There is validity to this feeling, for according to the natural state of the world one can only change the present and rectify thing from now on, not the past. Nevertheless, Hashem, Who created nature and therefore transcends it, grants one the power to overcome it. In particular, Pesach Sheni comes to teach that no matter how low the Jew has fallen and how much damage he has done to himself and others, may Hashem save us, he should never lose hope. Hashem has endowed him with the ability to transcend nature. He can change himself, make up for and rectify the past, and start anew.

Even before the person starts working on changing himself, this very awareness should infuse him with the greatest joy. When a sick person who thought that his illness was incurable is told that in fact an effective, affordable cure exists, he jumps with joy. Likewise, when one learns that instead of feeling doomed to be perpetually weighed down by regrets and guilt, the Torah says that he can take out a new lease on life, he is elated and joyous even before he has started to do anything!

But then one needs to start taking the necessary action to rectify the past, which is an individual matter that depends upon the sin that one committed.

However, there is one crucial condition for this rectification, purification, and cleansing. According to the Torah’s account, the Mitzvah of offering the Pesach Sheni was only given to those who came and demanded, ”Why should we miss out?” Similarly, one can’t rectify the past through a rote ceremony or out of a sense of duty. He has to desire it and yearn for it from the depth of his heart.

In summary, Pesach Sheni gives one the encouraging message that the past can be rectified. Once one knows this, however, the onus lies on the person. If he reflects appropriately on this lesson, and truly internalizes it, he will be energized with the confidence that he can and will change, and this will spur him to invest the effort necessary to become a new person, and with the help of Hashem, he will ultimately succeed.

The paradoxical mission of evil

The Paradoxical Mission of Evil

Rabbi Yehoishophot Oliver

Hashem loves us dearly, and therefore He wants our bond with Him to be real. As long as we remain in a pure, sheltered environment, although our bond with Him may be very strongly felt, it is lacking, because it may be superficial—if put to the test, it could well fall apart.

So although He is pained, so to speak, to do so, for our own benefit, Hashem tests us. He wants to grant us the opportunity to reveal how deep our connection with Him is. How does he test us? With evil, and the evil inclination.

The Zohar[1] compares this to a king who raised his son to follow high standards of ethical behavior, and then hired a prostitute to do everything in her power to seduce the son. Only when the prince rebuffs her completely and stubbornly refuses to sin does the king know for certain that all his efforts to raise the prince to a life of virtue were effective.

Although the king urges the prostitute to do her utmost to ensnare the prince, he only does so in order that the test be formidable and not easily passed. However, the king’s entire reason for sending her is his wish that the prince will ignore all her wiles and live up to his refined upbringing.

Thus, paradoxically, if the prince remains loyal, the prostitute will be rewarded, while if she succeeds, the king will be upset at the prostitute, and will punish her. (Along these lines, the Torah says that if one sinned with an animal, the animal must be put to death, “since disgrace came through it.”[2])

Likewise, Hashem dispatches the evil inclination to test our loyalty to Him. Each person is sent his or her own “prostitute” equipped with the powers to test him in a way that will be truly difficult for him or her personally to overcome, according to his or her personality and weaknesses. What is a difficult test for one person is easily overcome for another, and vice versa.

Yet despite all the evil inclination’s efforts, it knows that if it fails, it will be richly rewarded, but if it succeeds, it will be harshly punished, and so it secretly prays for its would-be victim to ignore it. And when we do reject the temptation, the evil inclination thanks us for enabling it to accomplish its true mission.[3]

This very awareness imbues with us the strength not to succumb to the evil inclination, for if the evil inclination itself wants us to disregard it, sinning is surely very foolish.

It should be noted that as tremendous as the benefits are of being tested, it would be foolhardy and arrogant for one to ask for a test, or initiate one, for the very simple reason that one might fail. Thus, the Gemara warns that “One should never bring oneself to be tested, because David, King of Yisrael, brought himself to be tested, and failed.”[4] Likewise, in the morning Berachos we ask of Hashem, “Do not bring us to a test”[5]; thus, we should surely not initiate such a situation ourselves.[6]

To carry the above analogy further: If the king chooses to arrange that the prince be tested, that is his choice; however, if the prince knowingly enters such a situation, the king will be most displeased, and the prince would be much more likely to fail.

In summary, Hashem seeks to reveal our loyalty to Him by testing us, and this awareness infuses us with the strength to overcome temptation; nevertheless, we should not test ourselves.

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[1] Zohar 2:163a. Cf. Kesser Shem Tov #115.
[2] Vayikra 20:15, Rashi. 
[3] Sicha of 20 Tishrei 5744.
[4] Sanhedrin 107b.

[5] Berachos 60b.
[6] Cf. Likkutei Sichos, Vol. 15, p. 44.

Based on Tanya, chs. 29, 9;
Sicha of Yud Shevat, 5718 (Toras Menachem, Vol. 22, p. 43).

Dedicated in the merit of a speedy release for the captives Yonasan ben Malka (Jonathan Pollard), Sholom Mordechai Halevi ben Rivka (Sholom Rubashkin), and Zeva Rochel bas Chaya (Wendy Weiner Runge).

Like what you read? The articles I write take a lot of time and effort. Please contact me to sponsor an article for (at least) $36 in honor of the birthday, wedding anniversary, or yarhtzeit of a loved one, or for a refuah shleimah or the like. Also, see here concerning the tremendous merit of supporting the dissemination of Chassidus, and the blessings that one receives for doing so.

On removing sadness and maintaining joy

Strength is not only physical; it is also emotional. And defeating an opponent requires both kinds of strength. In fact, sometimes the key to victory is not physical prowess, but motivation and enthusiasm. A warrior who is physically mighty, but feeling weak and sluggish, will lose when fighting against an opponent who is physically weak, but feeling energetic and confident.

In our inner world as Jews, a titanic struggle is taking place between two implacable opponents: the evil inclination, also known as the bestial soul, and the good inclination, also known as the divine soul. Each side craves total control of the Jew’s thought, speech, and action, and will stop at nothing to accomplish its goal.

However, before discussing how to go about waging this war most effectively, let us come to terms with the most basic fact of this situation: In order to defeat the evil inclination, a Jew must fight, and he must fight enthusiastically and courageously. This is war.

(This is the reason that armies use anthems and march songs—in order to infuse morale and confidence in their forces. Similarly, football teams hire professional coaches to egg on their players .)

The Jew must believe that he can emerge victorious in his inner struggle, and that despite the odds against him, he will win. Then, with the help of Hashem, he stands a good chance of winning. If, however, he doubts his abilities; if he is feeling weak, depressed, and low, then he is bound to lose.

This is not only true of a person who suffers from depression for no apparent reason.[1] Even if one’s sadness is totally legitimate and understandable, and no one will have any complaints against him for feeling that way, he must know that it must be overcome. The sadness is poison for his Neshamah, for it will weigh him down and sap him of the inner strength that he needs in order to defeat his evil inclination. And the more depressed he feels, the more easily the evil inclination will be able to entice him to sin.

In general, there are two legitimate reasons for sadness: Sadness from the awareness of one’s sins and the tremendous damage that they have wrought, and sadness from suffering that one has undergone.

In order to eliminate such sadness it is not sufficient to smile and clap one’s hands (although such external methods are recommended, as they may well significantly diminish the sadness, or at least help one cope with it). Each of these kinds of sadness can be eliminated by contemplating certain thoughts:

If one is sad about one’s sins, one should allocate a specific time (usually while reciting the Shema before going to sleep) in which to do Teshuvah. One should then consider one’s behavior, identify what one had done wrong, reflect upon the severity of the sins, regret them sincerely, and genuinely commit to changing in the future.

After this accounting and process of inner change is complete, one should believe wholeheartedly that Hashem has forgiven him, and be joyful.

Until then, when thoughts of past sins arise, one should simply make a mental note of them, and postpone further reflection on them to that designated time, knowing that the sadness at an inappropriate time is in fact a sneaky ploy of the evil inclination to weaken the Jew so that he falls prey to the enticements of the evil inclination.

If, however, the sadness has come from painful events in one’s life, G–d forbid, know and contemplate that in reality, these events are an expression of Hashem’s love. He is revealing to you a level of G–dliness that is so sublime that from your perspective, it is painful, because you lack the spiritual vessels to contain it. Work to refine yourself, and evoke love of Hashem within yourself, to the extent that knowing that you are experiencing a sublime level of divine revelation will lead you to joy, despite the difficulties of the external reality. As a reward for this joy, when Moshiach comes, you will be privileged to perceive this very divine revelation in all its glory, without experiencing any negative repercussions.

In summary, joy is vital for a Jew to serve Hashem well and overcome the evil inclination; conversely, sadness severely endangers one’s spiritual safety and must therefore be eliminated. Even legitimate sadness can and must be removed by using certain specific meditations, enabling the Jew to maintain an emotional state of joy, and thus have the upper hand in his war against the evil inclination.

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[1] Cf. Tanya ch. 31: “בשעה שהוא עצב בלא"ה ממילי דעלמא או כך בלי שום סבה.”

[2] The Previous Rebbe said: “A soldier ... even though he enters a situation of danger, he goes forth with a joyful song ... he goes with joy, and this makes him the victor” (Sefer HaMa’amarim 5710, p. 191; quoted in Likkutei Sichos, Vol. 3, p. 799).

Adapted from Tanya, chs. 26, 9.

Don't despair, imperfection is not failure

Earlier it was explained that serving Hashem involves both Iskafya, self-restraint, and Is’hapcha, inner transformation.

However, even after years of striving for inner change, at times the person may be unpleasantly confronted with the realization that his inner self is far, very far, from having been transformed. In a moment of temptation or provocation he loses control, and at that moment all his refined and holy thoughts vanish without a trace. He feels the same raw and wild character traits coursing through him that were there “from his youth” and even “from the moment he stirred to leave the womb” (as referred to in the post linked to above).

This discourages him from striving to change himself. He wonders despairingly, “Of what value were all these years of effort?” He feels like a miserable failure, and wishes to “surrender” in the fight against the evil inclination.

Yet these very doubts are in fact a devious ploy of the evil inclination, and for several reasons:

1) Striving to improve one’s character traits is part of serving Hashem. One should not serve Hashem “for the sake of receiving a reward” (Avos 1:3)—not even for the reward of feeling fulfilled at succeeding in refining oneself. One should strive to improve oneself simply because this is the will of Hashem. Of course, if one reaches the point at which he feels confident that his efforts have borne fruit, so much the better. However, this is only a bonus, and not the reason that one should strive for self-refinement.

2) In reality, over time the person has changed. If he examines himself honestly and compares himself as he is now to the way he was before he decided to devote himself earnestly to serving Hashem and improving himself, he will surely notice a significant change. Beforehand, his ugly character traits were far more severe, and over time, the frequency of occasions in which he lost control diminished, as did the intensity of these desires. He has also significantly developed positive, noble character traits that hardly existed before.

Although the person’s old bad traits still emerge from time to time, and this is a cause for concern, this is not a cause for despair. It is simply an indication that more work remains for him to do—and this is why his soul is still in his body.

3) Hashem created the person’s evil inclination for a reason—in order for the person to be tested by struggling against it. This struggle is most likely meant to continue for the person’s entire life, until his last breath, for only very few reach the level of the Tzaddik, who has vanquished his evil inclination altogether. Moreover, the very fact that the person can even entertain the thought that such base desires do not befit him indicates that he doesn't know his place, for it is simply not his mission in life to reach the level of Tzaddik, and he is destined to struggle with his evil inclination in one form or another.

Rather, his mission is to perform Iskafya. Every act of Iskafya brings Hashem tremendous pleasure, and draws a powerful divine light upon the person. And the main thing is that he fulfills the purpose for which he was created.

With Hashem’s help, the person’s efforts will also bear fruit, and he will transform his inner self to a certain degree, to the point that he will struggle in more subtle areas than he did before. Yet even if one never reaches this point, or does not succeed to the degree he had hoped and aimed for, it doesn’t matter. The main thing is not the nature of the person’s struggle, but his effort. Thus, the one who exerts great effort to overcome a base desire is in a sense superior to the one who performs exceptionally good deeds without effort. As long as the person is struggling, he is fulfilling his purpose in the world.

Based on Tanya chs. 15, 27, 29, 35, classes from my Mashpi’im, and other sources.

Chof Kislev: Overcoming the inner misnagid

Chof Kislev: Overcoming the inner misnagid

Rabbi Y. Oliver

The Yom Tov of Rosh Hashanah of Chassidus lasts for two days. Chassidim mark not only Yud-Tes Kislev, but also Chof (20) Kislev, and even refrain from reciting Tachanun on that day. What event occurred on Chof Kislev that is so significant that it warrants that this day be regarded as a day of liberation and celebration on a par with Yud-Tes Kislev?


On this day the Alter Rebbe, en route to his home, got stuck in the house of a misnagid who caused him tremendous pain through his callous and derogatory questions and challenges. Finally, after much searching, the chassidim found the Alter Rebbe and escorted him out.[1]


Thus, on Chof Kislev, we celebrate the fact that the Alter Rebbe was freed from the house of the misnagid. But how can being stuck for three hours, and in the home of a Jew, compare with suffering in prison for fifty-three days?


This demonstrates that for the Alter Rebbe, this experience was so painful that it was comparable, and in a sense even more difficult, than the imprisonment.


For when a Jew, chosen and elevated, opposes the forces of holiness, it is much worse than when a non-Jew does so.


What is the lesson from this?


Every one of us has two types of evil inclination: One that is comparable to a non-Jew[2]—the non-Jew within us, that seeks to entice us to commit various sins, G-d forbid. But then there is another evil inclination, one that is “Jewish.” It allows one to study Nigleh, to follow Shulchan Aruch, and even to follow various stringencies, but it insists that one do so as a misnagid. It resists studying Chassidus, and most of all, it resists the inner change that Chassidus can bring. It distracts the person in whatever way possible from taking the time to develop himself or herself as a chossid, and always has up his sleeve a sophisticated explanation for how something else takes priority. 

And even when the person does follow many practices in the path of Chassidus, this inner misnagid seeks to limits the extent of the involvement, to limit the constant inner growth that is a vital part of being a healthy chossid. For some, it entices the person to study only avodah’dike ma’amarim (those that focus on personal growth) and not haskalah’dike maamarim (which focus on intellectually grasping Hashem’s greatness). Others suffer from the opposite malady. For some, it encourages them to davven, but not learn; to others it does the opposite. And so on.


Chof Kislev shows how much the inner misnagid is a part of our inner exile, and what a great accomplishment it is, with Hashem’s help, to overcome the inner misnagid, and thereby accomplish a true inner redemption, thereby bringing the true and complete redemption for the entire Jewish people and for the entire world.


_____________________
[1] For the full story, see Beis Rebbi, Heilmann, (Hebrew edition), p. 66.
[2]  Cf. Shabbos 105b.

Chassidishe Discernment

Chassidishe Discernment

Rabbi Yehoishophot Oliver

There is a Yiddish saying whose origin I do not know (and so I’m also not sure that I’m getting the order right, but the meaning is the same): “Klug is an apikores, shain is a noief, frum is a galach”—“A heretic is clever, an adulterer is pleasant, and a galach (Christian priest) is religious.”

One of the major paradigm shifts one makes through learning Chassidus is the realization that good and evil and right and wrong are not as straightforward as one might think. 

It is human nature to intuitively associate certain emotions and actions with goodness and virtue, and others with evil and vice. We think of kindness and giving as good and desirable, and anger and violence as evil and objectionable. Joy and happiness are good, depression and sadness are bad. Love is good, fear is bad.

Chassidus rejects this model, and teaches that no emotion or attitude is inherently good or bad; it all depends upon its origin.

The ultimate origin of the human emotions is the Sefiros, the divine attributes, which contain the divine emotions. These then filter down into our world, and are reflected in the makeup of the human personality, in the person’s kochos (soul-powers).

Now, there are two cosmic forces in the world: Kedushah, holiness and Kelipah, unholiness. Each person consists of two inner selves that stem from these forces—the good inclination, or divine soul, which stems from Kedushah, and the evil inclination, or bestial soul, which stems from Kelipah.

These two forces, although opposite and conflicting, exist in a parallel manner, for “G–d made this one”—Kedushah—“opposite this one”—Kelipah (Koheles 7:14; Zohar 1:27b). So every character trait in Kedushah, and in the divine soul that stems from it, has its counterpart in Kelipah, and in the animal soul that stems from it. There is a kindness of Kelipah, and a kindness of Kedushah; a severity of Kelipah, and of Kedushah, and so on. The entire gamut of emotions exists in both Kedushah and Kelipah.

So, in light of this, let’s explain the above Yiddish saying:

Religiosity in the service of Hashem is good; in the service of a false deity it is evil. Pleasantness and romance towards one’s own wife is good; towards someone else’s wife it is evil. Cleverness in Torah study is good; cleverness to deny Hashem it is evil.

And the same goes for every character trait: Fear of Hashem is good (Devarim 10:20). Fear of an enemy in war is bad (see ibid. 20:1-3). Love of Hashem is good (ibid. 6:5). Love of materialism is bad. Compassion towards victims is good, but compassion toward cruel people is bad (cf. Yalkut Shimoni, I Shmuel, ch. 121). Conversely, violence towards an innocent person is bad, but violence in self-defense is good. Hatred of good is bad, but hatred of evil is good. And so on.

So whenever you are faced with a situation that requires discerning right from wrong, ask yourself not whether it feels pleasant or painful, but whether that pleasure or pain is good or bad from Hashem’s perspective. Hashem may be testing you to see whether you will look deeper than your immediate reaction, and reject a bad type of pleasure, or accept a good type of pain.

And the only way to truly know whether the course of action or expression of emotion one is considering is appropriate or inappropriate is by studying Torah in general and Chassidus in particular, for the Torah is called “Torah ohr,” a Torah of light (Mishlei 6:23), and Chassidus is called the ma’or of Torah, the luminary within Torah (see Eicha Rabba 1:1 and Shabbos end 31a).

Living Up to Our Human Potential

Living Up to Our Human Potential

Rabbi Y. Oliver

Every person should strive his utmost to live up to his personal potential. However, before we can discuss living up to one’s potential as an individual with special abilities and talents, we need to discuss living up to one’s potential as a person. This can only be understood in the context of man’s place in the universe vis-à-vis the other levels of creation.


The hierarchy of creation consists of four levels. Working our way up:

• domem—“inanimate” objects, which contain a nefesh (“animating spirit”) of the lowest level; this is known as the nefesh hadomem;


• tzome’iach—plant life, which, in addition to a nefesh hadomem, also possesses a nefesh hatzomachas, a “vegetative soul”;

• chai—the animal kingdom, which, in addition to a nefesh hadomem and a nefesh hatzomachas, also possesses a nefesh habehamis, an “animalistic soul”;

• medaber—mankind, which, in addition to a nefesh hadomem, a nefesh hatzomachas, and a nefesh habehamis, also possesses a nefesh hasichlis, an “intellectual soul.”

Each level achieves perfection in two ways:

• by living up to its unique ability, and using the levels of creation lower than its own as a means to that end;

• by making itself available to becoming subsumed within a higher level, and eventually realizing this goal.

The lower levels of creation—domem, tzome’iach, and chai—all perform these roles instinctively and never deviate from them, for they have been programmed to act as they do.



For instance, plants grow, thus fulfilling their unique role of vegetative growth, and they are available for animals and humans to consume, at which point they become subsumed within the level above them. However, none of this involves an act of volition on their part, but the fulfillment of the role that they are hard-wired to play.


However, the highest level of creation, mankind, is granted the power to choose whether to fulfill its purpose, and thereby bring the inferior levels of creation to realize their ultimate designated purpose as well, or to sink into temptation and fail to fulfill its purpose, and in the process drag down the rest of the world into its degenerate state.

In order to fulfill its role, mankind must center all its efforts and aspirations on developing its intellect, the special quality with which Hashem endowed it. Mankind’s lower drives and animalistic energy ought to be harnessed and channeled toward this goal. The development of the intellect, in turn, should be a means to a further end—submission to Hashem. In this way man brings his entire being to become subsumed to Hashem, Who stands completely above him and his defining quality, his intellect.



However, if he neglects to use his lower drives as a tool toward fulfilling the promise of his intellect, and instead becomes preoccupied with sensual indulgence in one or more of the lower levels of creation, he has in a sense degenerated below the rest of creation on two counts.

First, in that the perfection of every being depends upon actualizing its unique potential, and he is neglecting to do so. Thus, he is worse than an animal, because an animal is not to blame for behaving as an animal does, for it cannot do otherwise. However, a human being, who is able to follow the higher calling assigned him and instead sinks to animal-like behavior, has in that sense degenerated to a lower level than the animal.

Second, in that when we bind our souls to an object of our desire, we come to spiritually resemble the thing that we pursue. So one who pursues knowledge of Torah acquires a certain G–dly quality, while one whose life revolves around materialistic possessions degrades himself to the level of domeim. Moreover, since the recipient (“mekabeil”) is necessarily lower than the giver (“mashpia”), it follows that the one who chooses to indulge his animalistic lusts becomes inferior to the level of creation from which he draws this self-gratification. 

For instance, consider one whose mouth waters while gazing at an ice cream sundae covered with fluffy whipped cream, sweet chocolate syrup, and a cherry on the top, and then eagerly grabs the ice cream and sinks his lips and tongue into the layers of cold, sugary, chocolatey cream, savoring every nuance of its succulent taste. He becomes in a sense not only equal to the ice cream sundae, but subordinate to it.

When we grasp our role and mission, with the help of Hashem we are able to rise above the weakness and sin of our past, return to Hashem, and discipline ourselves into a purposeful, productive lifestyle of spiritual growth and fulfillment, instead of a meaningless, hedonistic lifestyle of moral corruption and spiritual suicide.

Based on Kuntres Uma’ayan, pp. 63-65.

Sometimes Cold Turkey is the Only Way

One way of overcoming one’s nature is through intense Kabbolas Ol (acceptance of the yoke of Heaven), as the Previous Rebbe writes:

You ask me for a solution to your natural inclination to constantly tell jokes. You cannot restrain yourself, and even after you feel guilty over it, all your resolutions to abandon the way of constant joking are not effective for longer than several days.

Your soul will only be saved though Kabbolas Ol—by placing a bit and a rein on your mouth, not to speak anything until you have considered carefully whether to speak or be silent. This is what you should do daily: when you wake up in the morning, place a bit and a rein on your mouth, and do not divert your attention from it the entire day, until you sleep.

The task of Kabbolas Ol in general, and for the purpose of overcoming a natural trait to which one has become accustomed in particular, is extremely difficult. However, once one realizes that this is needed in order to save one’s soul, one ought to compel oneself to overcome the test with tremendous might.

At first it will be very difficult for you, but then Hashem will help you, and from day to day the struggle will become easier, until, with the help of Hashem you will eliminate the base trait from within, and reach a state of spiritual illumination.

Igros Kodesh Admur HaRayatz, Vol. 4, p. 355.

The center of the avodah of Chassidus is improving and refining our character traits. There are different ways of going about this.

Sometimes one should refine a character trait slowly and painstakingly and not try to eradicate it all at once by taking upon oneself to make an extreme, herculean effort. This is the approach expressed in the verse, “Little by little I will banish him” (Shemos 23:30).

In other cases, however, that approach will simply not work, for the person will see that he finds himself in a vicious cycle of resolving to change, changing briefly, and then reverting to his old ways, back and forth, with no end in sight. Then the only way to deal with the negative character trait is to go “cold turkey”—to resolve with extreme determination to abandon that trait entirely, and be tremendously vigilant.

How does one know when to follow the slow approach and when to follow the cold turkey approach? Based on this letter, it would seem that when one is dealing with a bad character trait that is wildly out of control, and other solutions have not worked, it’s time to follow the latter method.

The Damage of Depression

The Damage of Depression

Rabbi Y. Oliver

One of the distinguishing qualities of the path of Chassidus is the focus on constant joy, and in Tanya (ch. 26), the Alter Rebbe explains that only at auspicious times designated for a personal spiritual reckoning may one bring oneself to bitterness over one’s sins. The rest of the time, however, one must serve Hashem with joy, and completely disregard any sadness that comes from thoughts of one’s sins (see this earlier post).

In the letter below, the Previous Rebbe expands upon this concept, warning a chossid not to engage in any inappropriate sadness:

I have heard that you are worried and sad, and consequently you are neglecting your health and proper behavior in your eating, drinking, and sleeping. This is obviously disturbing your work to disseminate Torah and strengthen those who engage in Avodah [character refinement] and study Torah.

All those who study the teachings of Chassidus know that worry and depression, even when they stem from concern over one’s spiritual level, are wicked traits. Not only should one distance oneself from them, but one should uproot them at the root, for they open the way for all kinds of evil.

Our sages have said: “Such is the craft of the evil inclination” (Shabbos 105b). The bestial soul [another term for the evil inclination] is a seasoned craftsman, and his craft is to come to each person with a different tactic. To the small, the average, and the great—each one he approaches on that person’s level.

Sometimes the bestial soul comes wrapped in a Tallis not his own—with the appearance of the good inclination. He reminds the person of his personal faults, and rebukes and torments him. He advises the person to study works of mussar and threatens him, and his entire goal is to degrade the person and distract him from the tasks that he needs to do.

This is the entire intention of the evil inclination—to preoccupy and distract the person from engaging in good things. When he sees that he can only accomplish this through a method that apparently stems from fear of Heaven, he will slip on this garment in order to perpetrate his wicked scheme. This is why he is called a craftsman, for his enticements are committed in such a way that when he reprimands and torments the person for something not good, or bad, it is impossible to recognize his true face—that in reality this is the evil inclination.

Therefore our holy fathers, the Rebbeim, decreed that worry and depression, even from one’s spiritual state, is a wicked character trait, and they forbade it completely and utterly. They sentenced it to the four death penalties, that it be banished from the domain of chassidim, and uprooted until no minute trace remains, for even that brings great damage. ...

Igros Kodesh Admur HaRayatz, Vol. 4, pp. 356-357.