"And the LORD said in His heart" (Genesis 8:21). The wicked are under the rule of their hearts: "The fool said in his heart" (Psalms 14:1); "And Esau said in his heart" (Genesis 27:41); "And Jeroboam said in his heart" (I Kings 12:26); "And Haman said in his heart" (Esther 6:6). But the righteous have their hearts under their own rule: "And Hannah, she spoke upon her heart" (I Samuel 1:13); "And David said unto his heart" (I Samuel 27:1); "And Daniel set it upon his heart" (Daniel 1:8) - they resemble their Creator. "And the LORD said in His heart: I will not again, I will not again." That is, "never more, never more": I will not add concerning Noah, I will not add concerning the generations. "For the inclination of the heart of man is evil" (Genesis 8:21). Wretched is the dough whose own baker testifies that it is bad; wretched is the leaven about which the One who made it testifies that it is bad, as it is said, "For He knows our inclination" (Psalms 103:14); wretched is the plant whose own planter testifies that it is bad, as it is said, "And the LORD of hosts that planted you has spoken evil concerning you" (Jeremiah 11:17). Antoninus asked our Rabbi, saying to him: From when is the evil inclination placed within a person? He said to him: From before he leaves his mother's womb. He said to him: No, for if so, he would dig through her innards and come out. And Rabbi conceded to him, since this agreed with the view of Scripture: "For the inclination of the heart of man is evil from his youth" (Genesis 8:21) is written - from the hour that he is shaken out into the world. And again he asked him: From when is the soul placed within a person, from when he leaves his mother's womb or before he leaves his mother's womb? He said to him: From when he leaves his mother's womb. He said to him: No - a parable: if you leave meat three days without salt, it immediately rots. And Rabbi conceded to him that this agreed with the view of Scripture, as it is said, "Life and kindness You have granted me, and Your providence has guarded my spirit" (Job 10:12): from when was the soul placed within me? From the hour You took note of me. Our Rabbis taught: Harsh is the evil inclination, for even its Maker called it evil, as it is said, "For the inclination of the heart of man is evil." The evil inclination has seven names. The Holy One, blessed be He, called it Evil. Moses called it the Uncircumcised, as it is said, "And you shall circumcise the foreskin of your heart" (Deuteronomy 10:16). David called it Impure, as it is said, "Create in me a pure heart, O God" (Psalms 51:12) - implying there is an impure one. Solomon called it Enemy, as it is said, "If your enemy is hungry, give him bread to eat" (Proverbs 25:21). Isaiah called it Stumbling-block, as it is said, "Lift up the stumbling-block from the way of My people" (Isaiah 57:14). Ezekiel called it Stone, as it is said, "And I will remove the heart of stone from their flesh" (Ezekiel 11:19). Joel called it the Hidden One, as it is said, "And the hidden one I will remove far from you" (Joel 2:20).
The Seven Names of the Evil Inclination
Yalkut Shimoni on Torah 61:1
וַיֹּאמֶר ה' אֶל לִבּוֹ. הָרְשָׁעִים הֵן בִּרְשׁוּת לִבָּן, "אָמַר נָבָל בְּלִבּוֹ", (בראשית כז, מא) "וַיֹּאמֶר עֵשָׂו בְּלִבּוֹ", (מלכים א' יב, כו) "וַיֹּאמֶר יָרָבְעָם בְּלִבּוֹ". "וַיֹּאמֶר הָמָן בְּלִבּוֹ", אֲבָל הַצַּדִּיקִים לִבָּן בִּרְשׁוּתָן (שמואל א' א, יג) "וְחַנָּה הִיא מְדַבֶּרֶת עַל לִבָּהּ" (שמואל א' כז, א) "וַיֹּאמֶר דָּוִד אֶל לִבּוֹ" (דניאל א, ח) "וַיָּשֶׂם דָּנִיֵּאל עַל לִבּוֹ", דּוֹמִין לְבוֹרְאָן. וַיֹּאמֶר ה' אֶל לִבּוֹ לֹא אֹסִף לֹא אֹסִף. לִיסְגִי לִיסְגִי לֹא אוֹסִיף לְנֹחַ לֹא אוֹסִיף לְדוֹרוֹת. כִּי יֵצֶר לֵב הָאָדָם רַע. עֲלוּבָה הִיא הָעִסָּה שֶׁנַּחְתּוֹמָהּ מֵעִיד עָלֶיהָ שֶׁהִיא רָעָה, עָלוּב הוּא הַשְּׂאוֹר שֶׁמִּי שֶׁבָּרָא אוֹתוֹ מֵעִיד עָלָיו שֶׁהוּא רָע, שֶׁנֶּאֱמַר "כִּי הוּא יָדַע יִצְרֵנוּ", עֲלוּבָה הִיא הַנְּטִיעָה שֶׁמִּי שֶׁנְּטָעָה מֵעִיד עָלֶיהָ שֶׁהִיא רָעָה, שֶׁנֶּאֱמַר (ירמיה יא, יז) "וַה' צְבָאוֹת הַנּוֹטֵעַ אוֹתָךְ דִּבֶּר עָלַיךְ רָעָה". שָׁאַל אַנְטוֹנִינוּס אֶת רַבֵּינוּ, אָמַר לֵיהּ, מֵאֵימָתַי יֵצֶר הָרָע נִתָּן בָּאָדָם, אָמַר לֵיהּ, עַד שֶלֹּא יָצָא מִמְּעֵי אִמּוֹ, אָמַר לֵיהּ לָאו, שֶׁאִלוּ כֵּן הָיָה חוֹטֵט אֶת בְּנֵי מֵעֶיהָ וְיוֹצֵא, וְהוֹדָה לוֹ רַבִּי שְׁהִשְׁוָה לְדַעַת הַמִּקְרָא, כִּי יֵצֶר לֵב הָאָדָם רַע מִנְּעֻרָיו כְּתִיב בְּשָׁעָה שֶׁהוּא נִינְעַר לָעוֹלָם. וְעוֹד שְׁאָלוֹ, מֵאֵימָתַי נִתְּנָה נְשָׁמָה בָּאָדָם, מִשֶּׁיָּצָא מִמְּעֵי אִמּוֹ אוֹ עַד שֶׁלֹּא יָצָא מִמְּעֵי אִמּוֹ, אָמַר לֵיהּ מִשֶּׁיָּצָא מִמְּעֵי אִמּוֹ, אָמַר לֵיהּ לָאו, מָשָׁל אִם תַּנִּיחַ בָּשָׂר שְׁלֹשָׁה יָמִים בְּלֹא מֶלַח מִיָּד הוּא מַסְרִיחַ, וְהוֹדָה לוֹ רַבִּי שֶׁהִשְׁוָה דַּעְתּוֹ לְדַעַת הַמִּקְרָא, שֶׁנֶּאֱמַר "חַיִּים וָחֶסֶד עָשִׂיתָ עִמָּדִי וּפְקוּדָּתְךָ שָׁמְרָה רוּחִי", מֵאֵימָתַי נִתְּנָה נְשָׁמָה בִּי מִשָּׁעָה שֶפְּקַדְתָּנִי. תָּנוּ רַבָּנָן, קָשֶׁה יֵצֶר הָרָע שֶׁאֲפִילוּ יוֹצְרוֹ קְרָאוֹ רָע, שֶׁנֶּאֱמַר כִּי יֵצֶר לֵב הָאָדָם רַע. שִׁבְעָה שֵׁמוֹת יֵשׁ לוֹ לַיֵּצֶר הָרָע. הַקָּדוֹשׁ בָּרוּךְ הוּא קְרָאוֹ רָע, משֶׁה קְרָאוֹ עָרֵל, שֶׁנֶּאֱמַר (דברים י, טז) "וּמַלְתֶּם אֵת עָרְלַת לְבַבְכֶם". דָּוִד קְרָאוֹ טָמֵא, שֶׁנֶּאֱמַר (תהלים נא, יב) "לֵב טָהוֹר בְּרָא לִי אֱלֹהִים", מִכְּלָל דְּאִיכָּא טָמֵא. שְׁלֹמֹה קְרָאוֹ שׂוֹנֵא, שֶׁנֶּאֱמַר "אִם רָעֵב שֹׂנַאֲך הַאֲכִילֵהוּ לָחֶם" יְשַׁעְיָה קְרָאוֹ מִכְשׁוֹל, שֶׁנֶּאֱמַר (ישעיה נז, יד) "הָרִימוּ מִכְשׁוֹל מִדֶּרֶךְ עַמִּי". יְחֶזְקֵאל קְרָאוֹ אֶבֶן, שֶׁנֶּאֱמַר (יחזקאל יא, יט) "וַהֲסִירֹתִי לֵב הָאֶבֶן מִבְּשָׂרָם". יוֹאֵל קְרָאוֹ צְפוֹנִי, שֶׁנֶּאֱמַר (יואל ב, כ) "וְאֶת הַצְּפוֹנִי אַרְחִיק מֵעֲלֵיכֶם".