In Genesis 3, when Eve engaged with the serpent and succumbed to its temptations, this was not merely a physical act; it represented a profound spiritual union (placing herself under the serpent's authoritative advisement rather than under Adam's). Eve’s submission to the serpent merged her desires with the serpent’s desires. In this moment, they became one in purpose—an alignment of will that bore a spiritual offspring, not from a union of flesh but of spirit. This offspring is the yetzer hara, (evil inclination) that takes root in the soul, constantly pulling it towards sin and separation from G-d. This is true of all relationships, in which a spiritual union will cause two to become one as one acts in alignment with whichever 'spirit' is viewed as the authority. While some have taken the concept of "serpent seed" to imply there are half-satan half-man spawn running about, the chassidic and kabbalistic concept of the 'serpent seed' is a reference to the yetzer hara, not a physical act of intimacy.
While the term yetzer hara is not mentioned until Genesis 6:5 as 'growing' and eventually leading to death, James 1:14-16 offers a commentary that seems to be a rabbinic-style commentary on Genesis 3: 'But each person is tempted when he is lured and enticed by his own desire. Then desire when it has conceived gives birth to sin, and sin when it is fully grown brings forth death.' The Kabbalists interpret this as the very process initiated by Eve's union with the serpent—desire, once internalized, gives birth to sin, which ultimately leads to spiritual death.
The Battle Within
This serpent seed/yetzer hara represents the inherent inclination towards evil within every human being, a legacy of the first primordial sin. The serpent’s seed is in constant enmity with the righteous seed, which is the divine soul (neshama) within each person, originating from Adam and Eve. The Zohar (Zohar I, 52a) expands on this struggle, depicting it as a cosmic battle between the forces of holiness and impurity. The serpent’s seed (left to dominate) seeks to dominate the soul, pulling it towards selfish desires, materialism, and away from divine service. In contrast, the righteous seed strives to elevate the soul, aligning it with G-d's will and bringing the light of the Torah into the world.
This duality is reflected in the ongoing conflict between the (spiritual) children of the serpent (the evil inclination) and the children of Eve through Adam (who was given a spirit from G-d) as it states:
"I will put hostility between you and the woman, and between your seed and her seed." (Genesis 3:15)
"G-d formed man from the dust of the ground, and breathed into his nostrils the breath [spirit] of life; and man became a living soul." (Genesis 2:7)
Transforming Darkness into Light
According to the rabbinic, the serpent was initially a creature that walked upright and whose purpose was to assist humanity in their work (Midrash Rabbah Bereishit 20:5). It is said that the serpent would travel from one end of the earth to the other getting anything man desired. The serpent's wisdom and abilities were meant to serve Adam and Eve, aiding them in fulfilling G-d's command to rule over creation. However, the serpent, embodying the yetzer hara, sought to usurp humanity's authority. By convincing Eve to eat from the Tree of Knowledge, the serpent attempted to place itself in a position of power over her, leading to the fall of humanity. This act of rebellion transformed the serpent from a servant into an adversary, symbolizing how the yetzer hara can dominate a person if not properly managed.
"If you do well, won’t it be lifted up? If you don’t do well, sin crouches at the door. Its desire is for you, but you are to rule over it." (Genesis 4:7)
However, the yetzer hara is not merely a force of evil that must be eradicated but rather a complex and essential aspect of the human soul. The yetzer hara, while often associated with temptation and sin, has a deeper, more profound purpose within the divine plan. The ultimate goal is not to destroy the yetzer hara but to transform and elevate it, thereby returning it to its original role as a servant to man.
The yetzer hara was created by G-d and, like all of creation, has a divine purpose. It is not inherently evil in the sense of being opposed to G-d’s will. Instead, it represents the lower, animalistic drives within a person—desires for physical pleasure, power, and material success. These drives are not intrinsically bad; rather, they are necessary for human survival in this fallen world and can serve as powerful motivators for achieving good in the world when properly harnessed.
Working with the Yetzer Hara
The yetzer hara is often viewed as the embodiment of evil within the human soul, is traditionally seen as a force that must be destroyed and eliminated. However, the yetzer hara holds a much deeper purpose. Rather than merely suppressing or battling this inclination, one can have dominion over it and transform it into a powerful ally in the pursuit of holiness. By taking hold of the yetzer hara's and channeling it towards spiritual growth we can integrate it into the divine mission of fulfilling G-d's will on Earth.
The Baal Shem Tov, the founder of Chassidism, emphasized that the yetzer hara is a force that can be used for good. It provides the necessary challenges that allow a person to grow spiritually. Without the yetzer hara, there would be no struggle and no opportunity to choose righteousness. The yetzer hara pushes a person to overcome obstacles and exposes areas that need to be worked on so that we can transform base desires into acts of holiness.
The yetzer hara’s energy and passion, which are often directed towards selfish or destructive ends, can be dominated and redirected towards positive, holy purposes. For example, the drive for material success can be harnessed to provide for one’s family and to give charity. The desire for power can be channeled into leadership that serves the community and upholds justice. When the yetzer hara is transformed, it becomes a powerful ally in the service of G-d. The transformation of the yetzer hara into a force for good is likened to taming a wild animal—it retains its strength and vigor, but now it is directed towards it's master's goals. This process is often described as 'turning darkness into light' (Zohar I, 4a), where the very aspects of life that could lead a person away from G-d are instead used to bring them closer.
One of the most common methods for this is through regular self-reflection. This helps a person recognize the influence of the yetzer hara in their thoughts and actions. By becoming aware of these influences, one can begin to realize where the yetzer hara has dominion so that you can take it back, and repurpose the yetzer hara as a servant in that area instead. Additionally, the study of Torah and the performance of mitzvot are powerful tools in transforming the yetzer hara. The Torah provides guidance on how to channel one’s inclinations towards holiness, while mitzvot offer concrete actions that align the individual with divine will.
Rather than trying to suppress desires from the yetzer hara, try to channel these desires towards positive ends. For example, the desire for pleasure can be directed towards the enjoyment of Shabbat and the fulfillment of mitzvot. While love, patience, and kindness are the fruits of the spirit – there are fruits of the yetzer hara, which, if left to its own dominion, will lead to destruction. However, the fruits of the yetzer hara can be transformed for good if guided properly. Here are some examples of how the yetzer hara can become a servant in an area of its own expertise:
Anger: Anger, when channeled correctly, can be used as righteous indignation against injustice. Instead of lashing out for personal reasons, this energy can be directed toward defending the oppressed, standing up for truth, and correcting wrongs in society.
Jealousy: The emotion of jealousy can be transformed into kin’at sofrim (the jealousy of the righteous), where one is motivated by the desire to emulate the piety, scholarship, or good deeds of others. Instead of being destructive, it becomes a driving force to improve oneself and grow spiritually.
Lust: Lust, when directed within the sanctity of marriage, serves the holy purpose of creating life and building a family. The physical desire between husband and wife is not only a natural drive but also a means of fulfilling the mitzvah of procreation and deepening the marital bond, thus serving a divine purpose.
Ambition: Ambition, which often drives people to seek power or wealth, can be redirected towards achieving greatness in Torah study, fulfilling mitzvot, and contributing to the community. This turns the desire for personal success into a pursuit of spiritual and communal elevation.
Carnal Pleasures: The desire for pleasure can be sanctified by enjoying the physical pleasures that are commanded by the Torah, such as the delights of Shabbat meals, the joy of Jewish holidays, or the beauty of a kosher home. By engaging in these pleasures with the intention to fulfill G-d's will, they become acts of holiness.
The Yetzer Hara as a Divine Servant
The yetzer hara, initially perceived as a source of temptation and sin, is a profound opportunity for spiritual growth. The yetzer hara is not an adversary to be eradicated but is an integral part of the human soul that, when transformed, becomes a powerful source of spiritual strength. This transformation aligns with the original purpose of the yetzer hara—to serve humanity by challenging individuals to rise above their base inclinations and achieve a higher level of holiness.
Just as the serpent’s original purpose was to serve Adam but later usurped his position of authority over Eve, we can reverse that action, take charge, and have dominion over the animals of the dust (our evil inclination, the serpent within).
Comments