תָּנָא דְּבֵי רַבִּי יִשְׁמָעֵאל: אִם פָּגַע בְּךָ מְנֻוּוֹל זֶה — מׇשְׁכֵהוּ לְבֵית הַמִּדְרָשׁ.
evil all day” (Genesis 6:5). All day long his thoughts and desires are for evil. Rabbi Shimon ben Lakish said: A person’s evil inclination overcomes him each day and seeks to kill him, as it stated: “The wicked watches the righteous and seeks to kill him” (Psalms 37:32); the wicked here is referring to the wickedness inside one’s heart. And if not for the Holy One, Blessed be He, Who assists him with the good inclination, he would not overcome it, as it is stated: “The Lord will not leave him in his hand, nor suffer him to be condemned when he is judged” (Psalms 37:33). The school of Rabbi Yishmael taught: If this scoundrel, the evil inclination, accosted you, seeking to tempt you to sin, drag it to the study hall and study Torah. If it is like a stone, it will be dissolved by the Torah. If it is like iron, it will be shattered. The Gemara elaborates: If it is like stone, it will be dissolved, as it is written: “Ho, everyone who is thirsty, come you for the water” (Isaiah 55:1), water in this context meaning Torah; and it is written: “Stones were worn by water” (Job 14:19). If it is like iron, it will be shattered, as it is written: “Is not My word like fire, says the Lord; and like a hammer that shatters rock” (Jeremiah 23:29). Rabbi Shmuel bar Naḥmani said that Rabbi Yoḥanan said: The evil inclination incites a person to sin in this world, and then testifies against him in the next world, as it is stated: “He that delicately brings up his servant from a child shall have him become a master [manon] at the last” (Proverbs 29:21). Initially, in one’s youth, the evil inclination, which should have been enslaved to him, takes control of him and causes him to sin. Then, ultimately, that same evil inclination becomes his manon. Manon means witness, as in Rabbi Ḥiyya’s coded alphabet in which alef and tet and beit and ḥet, etc., are interchanged. Witness [sahada] is called manon. The letters mem and samekh, nun and heh, and vav and dalet are interchanged with other letters. Rav Huna raised a contradiction between two verses. It is written: “For the spirit of harlotry caused them to err” (Hosea 4:12), indicating that this spirit was a temporary phenomenon and not an integral part of their persona. And it is also written: “For the spirit of harlotry is within them” (Hosea 5:4), indicating that it is an integral part of their persona. The Gemara explains: Initially, it causes them to err from without, and ultimately, it is from within them. Rava said: Initially, the verse called the evil inclination a traveler coming from afar. Subsequently, the verse calls it a guest, as one welcomes it. Ultimately, the verse calls it man, indicating significance, as it became the homeowner. As it is stated in the parable of the poor man’s lamb that Nathan the prophet said to David: “And there came a traveler to the rich man, and he was reluctant to take of his own flock and of his own herd, to prepare for the guest” (II Samuel 12:4). And it is written in the same verse: “And he took the poor man’s lamb, and prepared it for the man that was come to him.” In other words, the evil inclination that began as a traveler gradually rose in prominence. Rabbi Yoḥanan said: A man has a small organ used in sexual relations. If he starves the organ, and does not overindulge, it is satiated; however, if he satiates the organ and overindulges in sexual relations, it is starving, and desires more, as it is stated: “When they were fed, they became full, they were filled, and their heart was exalted; therefore have they forgotten Me” (Hosea 13:6). Rav Ḥana bar Aḥa said that the Sages in the school of Rav say: There are four creations that the Holy One, Blessed be He, created, yet He, as it were, regrets that He created them, as they do more harm than good. And these are they: Exile, Chaldeans, and Ishmaelites, and the evil inclination. Exile, as it is written: “Now therefore, for what am I here, says the Lord, seeing that My people is taken away for naught” (Isaiah 52:5). God Himself is asking: For what am I here? Chaldeans, as it is written: “Behold the land of the Chaldeans, this is the people that was not” (Isaiah 23:13), meaning, if only they never were. Ishmaelites, as it is written: “The tents of robbers prosper, and they that provoke God are secure, in whatsoever God brings with His hand” (Job 12:6). God brought upon Himself these Arabs that dwell in the deserts in tents. The evil inclination, as it is written: “On that day, says the Lord, will I assemble her that is lame, and I will gather her that is driven away, and her that I corrupted” (Micah 4:6). God is saying that He created the evil inclination that led the people to sin and to be cast into exile. Rabbi Yoḥanan said: Were it not for these three verses that follow that indicate that God controls people’s hearts, the legs of the enemies of the Jewish people, a euphemism for the Jewish people themselves, would have collapsed, unable to withstand the repercussions of their sins. One, as it is written: “And her that I corrupted,” indicating God’s regret for doing so. And one, as it is written: “Behold, as the clay in the potter’s hand, so are you in My hand, O house of Israel” (Jeremiah 18:6). And the other verse: “And I will take away the heart of stone out of your flesh, and I will give you a heart of flesh” (Ezekiel 36:26), indicating that the matter is not solely in human hands, but in the hands of God as well. Rav Pappa said: It is derived from this verse as well: “And I will put My spirit within you, and cause you to walk in My statutes, and you shall keep My ordinances, and do them” (Ezekiel 36:27). § Apropos the end of days, the Gemara cites another verse and interprets it homiletically. It is stated: “The Lord then showed me four craftsmen” (Zechariah 2:3). Who are these four craftsmen? Rav Ḥana bar Bizna said that Rabbi Shimon Ḥasida said: They are Messiah ben David, Messiah ben Yosef, Elijah, and the righteous High Priest, who will serve in the Messianic era. Rav Sheshet raised an objection: If so, if that is the identity of the four craftsmen, then that which is written in the previous verse: “And he said to me: These are the horns that scattered Judea” (Zechariah 2:4), is difficult; these four in the first verse are coming for their enemies, and are not redeemers. Rav Ḥana said to Rav Sheshet: Go to the end of the verse: “These then are come to frighten them, to cast down the horns of the nations, which lifted up their horn against the land of Judah to scatter it.” This indicates that the horns refer to the nations that exiled the Jewish people and that the four craftsmen will hurl those horns aside. Rav Sheshet said to him: Why should I disagree with Rav Ḥana in matters of aggada, where he is more expert than I, and I cannot prevail? The Gemara continues homiletically interpreting verses that relate to the end of days. It is stated: “And this shall be peace: When the Assyrian shall come into our land, and when he shall tread in our palaces, then shall we raise against him seven shepherds, and eight princes among men” (Micah 5:4). The Gemara asks: Who are these seven shepherds? The Gemara explains: David is in the middle; Adam, Seth, and Methuselah are to his right; Abraham, Jacob, and Moses are to his left. And who are the eight princes among men? They are Yishai, Saul, Samuel, Amos, Zephania, Zedekiah, Messiah, and Elijah. § The mishna continues: And there were four ladders for each pole. One of the Sages taught: The height of the candelabrum upon the pole is fifty cubits. And there were four children from the priesthood trainees holding and in their hands jugs of oil with a capacity of 120 log of oil. A dilemma was raised: Was it 120 log altogether, or perhaps each and every child carried that amount? Come and hear proof from this baraita: And in their hands were jugs of oil, each with a capacity of thirty log, that were all together 120 log. One of the Sages taught: And these young priests who held the pitchers were superior in strength to the son of Marta, daughter of Baitos, who was a priest renowned for his might. They said about the son of Marta, daughter of Baitos, that he would take two thighs of a large bull that was so large that it would be purchased for one thousand zuz, and walk up the ramp in small steps, heel to toe, without hurrying, due to his strength. However, his brethren the priests would not allow him do so, due to the principle: “In the multitude of people is the King’s glory” (Proverbs 14:28). The more priests engaged in the Temple service, the greater glory for God. Therefore, it is preferable for the thighs to be carried to the altar by multiple priests. The Gemara asks: In what sense were these young priests superior? If we say it is due to the weight of the pitchers that they carried, these two thighs are heavier than the thirty log of oil. The Gemara answers: Rather, the difference is that there, in the case of the son of Marta, he walked on a ramp that was wide, and with a moderate gradient of only one cubit every four cubits of length, and it is not steep; here they climbed ladders, and those are very steep. § The mishna continues: And there was not a courtyard in Jerusalem that was not illuminated from the light of the Place of the Drawing of the Water. One of the Sages taught:
אחרי שהבאנו את יצר הרע לבית המדרש - מה אפשר ללמוד ממנו?
(ד) ויתרוצצו הבנים בקרבה ותאמר א"כ למה זה אנכי ותלך לדרוש את ה' ויאמר ה' לה שני גוים בבטנך ושני לאומי' ממעיך יפרדו ולאום מלאום יאמץ ורב יעבוד צעיר: וי"ל דהתורה מרמזת לנו בזה מוסר השכל מאוד ע"פ הידוע לנו שיש שני יצרים באדם יצה"ט ויצה"ר וזה היה תכלית בריאת האדם בשני יצרים שישתדל האדם לעשות מיצה"ר יצה"ט והיינו לעבוד הש"י ב"ה בכל עניינים שהם מצד היצה"ר כמאמרם ז"ל איזהו חכם הלומד מכל אדם ואיתא בספרים של הרב הקדוש מפולנאה ואפי' מיצה"ר.
הדגל אומר לנו:
איזהו חכם הלומד מכל אדם - אפילו מן היצר הרע.
מה אפשר ללמוד מיצר הרע? כיצד ניתן להעזר ביצר הרע לעבודת השם שלנו?
במקורות הבאים לענ"ד ניתן לזהות 3.5 לימודים שאפשר ללמוד מיצר הרע לעבודת השם שלנו:
וכן כתבתי ביאור משנה (אבות פ"ד מ"א) איזהו חכם הלומד מכל אדם וכו' יעו"ש, והעולה משם כי רבי מאיר תוכו אכל וקליפתו זרק (חגיגה טו:), והכוונה כי קליפתו יזרוק, שלא ישמע ליצה"ר בגוף העבירה, ותוכו אכל דהיינו שיקח מוסר לעצמו מן החשק של עוברי עבירה, והחשק של אנשי החומר בגשמי, מזה יבוא לחשוק ברוחני.
הגם שי"ל מכל חכמת בני קדם היינו מאותם החכמות עצמה של היצה"ר נתרבה החכמת אמת ע"ד איזהו חכם הלומד מכל אדם ואפי' מיצה"ר והבן זה ואין אנו בביאור זה כעת.
(יא) או יאמר ע"פ מה שאמר אא"ז נ"ע זללה"ה כי המחשבה זרה הבאים לאדם בתוך התפלה הוא מחמת תשוקתה ורוצה בתיקונה להעלותה לשורשה והיינו הניצוץ הקדוש שבתוכה מתאוה לבוא לשורשה ושבר גלוי זה כי בראות האדם שבא לו מחשבה זרה מאיזה תאוה או שאר דברים ר"ל יתבונן מזה איך לעבוד לה' מצד הק"ו וזהו איזהו חכם הלומד מכל אדם אפילו מיצה"ר והיינו אם בדבר הזה יש תאוה להתענוג השפל שבו שהוא רק נקודה חיוניות מן תענוג לכל התענוגים ואיך לא אעבוד את ה' שהוא המחיה את כולם והוא תענוג לכל התענוגים וחיות לכל החיים.
לסיום - האם באמת ראוי להכניס את יצר הרע לעולם הקודש? האם יש סכנות בלנסות ללמוד מיצר הרע?
מומלץ לעיין בהמשך הקטע בדגל - שם הוא מסייג מעט את הדברים.
ניתן לעיין בדף ההמשך בפרשת וישלח ובדברי רבי ישראל מטשורטקוב שם