Jewish tradition has a name for these dueling forces: the yetzer hatov and the yetzer hara – the inclination to good and the inclination to evil.
Midrash Tehillim, a fascinating collection of interpretations on the Book of Psalms, delves into this very struggle. It opens with the verse, "I will praise the Lord with all my heart," and then immediately pivots to this internal battle between good and evil. The Midrash suggests that acknowledging these two opposing forces is the first step in preventing wickedness from taking root in our hearts.
To illustrate this, Midrash Tehillim 9 uses a striking allegory, drawing on Ecclesiastes 4:13: "Better a poor but wise youth than an old and foolish king who no longer knows how to heed a warning." Who are these figures?
The "poor but wise youth," we're told, represents the yetzer hatov, the inclination to do good. Why a "youth?" Because goodness is always being newly created, fresh and vibrant. Why "poor?" Because, sadly, not everyone listens to its call. But why "wise?" Ah, here's where it gets interesting. The Midrash states that this inclination is "united with the Holy One, blessed be He, for thirteen years prior." Think about that – a connection to the Divine, a foundation of wisdom built over time.
And the "old and foolish king who no longer knows how to heed a warning?" That's the yetzer hara, the inclination to evil. Why a "king?" Because it holds sway over all our limbs, influencing our actions. Why "old?" Because, as Genesis 8:21 tells us, "the inclination of man's heart is evil from his youth." This inclination has been with us since the very beginning, from our mother's womb, as some interpret. And why "foolish?" Because its ultimate aim is to plant wickedness in our hearts.
The Midrash continues, quoting the verse, "For he came out of prison to be king, even though he was born poor in his kingdom." This "kingdom," the Midrash clarifies, refers to the domain of the inclination to evil. Intriguingly, it also suggests that the inclination to do good is born within this same "kingdom." Both forces are part of our internal landscape.
So, what does it all mean? This isn't just some abstract theological concept. It's a deeply personal struggle that each of us faces every day. The Midrash isn’t telling us that evil is inherently more powerful or has some kind of unfair advantage. Instead, it highlights the persistence of the yetzer hara and the need to actively cultivate the yetzer hatov.
We need to recognize the voices within us, to understand their origins and motivations. To nurture the connection to the Divine that fuels the inclination to good. As the Midrash concludes, "I will recount all Your wonders, they are amazing – some belong to the past, some to this world, and some to the world to come." By acknowledging the wonders around us, by seeking connection and understanding, we can strengthen the voice of goodness within, and hopefully, create a little more light in the world.