The Sifrei Devarim, a collection of legal interpretations on the Book of Deuteronomy, offers a powerful metaphor. It begins by quoting Deuteronomy 11:18, "And you shall place these words upon your hearts and upon your souls..." This verse, the Sifrei tells us, is a hint that the words of Torah are like a life-saving drug. How so?
Imagine a father, deeply concerned for his son. He strikes him – perhaps a necessary correction, perhaps an accident – and then immediately applies a healing plaster to the wound. "My son," the father says, "as long as this plaster is on, you can eat, drink, bathe – do anything! No harm will come to you." But, the father warns, remove the plaster, and infection will surely set in.
That, the Sifrei Devarim suggests, is our relationship with the yetzer hara and the Torah. God, in his infinite wisdom, created us with this inclination, this internal struggle. But He also provided the Torah as its antidote. The Holy One, Blessed be He, tells Israel, "My children, I have created in you a yetzer hara (an evil inclination), and I have created Torah as its antidote. So long as you occupy yourselves with it, it will not prevail over you..."
Think of Torah not just as a book of laws, but as a constant engagement with wisdom, ethics, and meaning. As long as we immerse ourselves in it, the yetzer hara remains in check. We find a similar sentiment expressed regarding Cain and Abel in Genesis 4:7, "If you do 'good' (i.e., if you occupy yourself with 'good' = Torah), it (the yetzer hara) will be 'lifted' from you." The Torah, in essence, lifts us above the baser inclinations.
But what happens if we neglect this "plaster," if we turn away from Torah? The Sifrei warns that we become vulnerable. "But if you do not occupy yourselves with Torah, you will be delivered into its hand, viz. (Ibid.) 'But if you do not do 'good,' sin crouches at the door.'" The yetzer hara lies in wait, eager to pounce. And not only that, but "all of its concourse is with you, viz. (Ibid.) 'and to you is its desire.'" It relentlessly pursues us.
But don't despair! There's still hope. The Sifrei emphasizes that we have the power to resist: "And if you so will, you can prevail over it, as it is written (Ibid.) 'and you can rule over it.'" The choice is ours.
The book of Proverbs (25:21-22) offers an even more striking image: "If your foe is hungry, feed him bread," the "bread" of Torah; "and if he is thirsty give him water (= Torah) to drink. For you thereby scoop out coals upon its head," (suffocating the "great flame"). Instead of fighting the yetzer hara head-on, we can "smother" it with kindness, understanding, and, most importantly, with the wisdom of Torah. It is akin to suffocating the "great flame" of evil.
And make no mistake, this yetzer hara, this inclination toward negativity, is indeed evil. Its Creator testifies about it that it is evil, viz. (Bereshith 8:21) "for the yetzer of man's heart is evil from his youth." God Himself acknowledges the inherent challenge we face.
So, what does this all mean for us today? Perhaps it's a reminder that the struggle is real, that we all grapple with inner demons. But it's also a message of hope. The antidote is available, accessible. It's not about becoming perfect, but about consistently engaging with something bigger than ourselves, something that nourishes our souls and helps us navigate the complexities of life. It's about recognizing the power we have to choose good, to rule over our inclinations, and to ultimately, live a more meaningful and fulfilling life. What "plaster" will you choose today?