יצר הרע

יצר הרע, the evil Inclination/impulse within a person—the force that drives self-centered desire and the pursuit of physical and spiritual pleasures in opposition to holiness.

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Source and Nature

The Yetzer Hara is rooted in the kelipah, the spiritual shells that conceal divine truth. The cravings and impulses of the nefesh habehamit (animal soul) are drawn from this realm.

Chassidus distinguishes between two types of yetzer hara:

1. A craving for forbidden things, stemming from the three entirely impure kelipot. This evil inclination is described as a "demon of non-Jewish demons," representing a level of evil that must be rejected and overcome.
2. A craving for permitted things for the sake of self-gratification. This is considered a "demon of Jewish demons," meaning it can be redirected and uplifted.

Dual Approach to Evil

The Torah presents a two-fold strategy toward evil:

• Rejection – some aspects of evil must be vanquished entirely.
• Transformation – others can be elevated to holiness.

This tension is reflected in the approach to the Yetzer Hara itself. While some dimensions of it must be eradicated, others can and should be transformed. As the Sages comment on the verse "You shall love the Lord your G-d with all your heart" (Devarim 6:5), this includes "with both your inclinations"—the good and the evil.

The Desiring Power

Chassidus identifies two components in the inner workings of the Yetzer Hara:

1. Koach HaMisaveh (הכוח המתאווה) – the "desiring power." This is the basic force of desire, seeking self-pleasure and satisfaction. While it originates in the realm of evil due to its self-oriented nature, it is not intrinsically evil. It can be redirected toward spiritual pleasure, such as Torah, mitzvos, and closeness to G-d.<

1. Tziyur HaRa (ציור הרע) – the "image of evil." This refers to the specific physical and material forms that the desiring power takes—such as craving physical indulgences. These specific images are entirely unholy and cannot be rectified. They must be removed.

Transformation Through Contemplation

The key to transforming the Koach HaMisaveh lies in deep contemplation. By reflecting on the greatness and unity of G-d—that He is the source of life, light, joy, and all that is truly good—a person can awaken a powerful love for G-d. This recognition reorients the desiring power toward desiring G-d, His Torah, and mitzvos.

When a person truly believes that only Torah and mitzvos offer real delight, then even the Yetzer Hara—the base craving for pleasure—may begin to crave holiness. However, the specific material desires themselves (the Tziyur HaRa) cannot be transformed and must be completely nullified.