GEN638 Judaism believes that man is born with the desire to do evil, the evil impulse, as implied in the Torah [this verse] and receives the yetzer hatov, the impulse of good, only at the age of thirteen or twelve for a woman Avot DeRabbi Natan 16:2.  Therefore, if left alone, it would be very difficult for a person to overcome the evil desire.  One of the purposes of the Torah, the sole purpose, according to the Talmud Kiddushin 21b, was to teach man how to overcome and defeat his desire for evil.  God sets up all of human endeavor as a moral test for the human being.  He presents the moral situations, and it is up to us to react properly and defeat the desire to do bad… If we overcome desire and exercise self-control, then we will get reward, whether it be a slimmer figure when dieting or entrance to the world to come.  We can indeed view each act in our lives as a test.  Every morning, each adult decides whether to go to work or not.  At the breakfast table, we choose to be nice or not nice to our spouse.  On the road, we must decide to exceed or not to exceed the speed limit.  Children must decide each day whether or not to do homework.  AMEMEI 247-8

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GEN648 The Torah alludes to the natural evil tendency of man [this verse], implying that without the Torah morality as a corrective, people and society will be corrupted with ideas such as prejudice.   AMEMEI 219

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GEN640 See also [[GEN567]] Genesis 6:5 wickedness AMJV 161

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GEN639 Judaism believes that man starts out with a “clean slate” and that he can achieve good in the world by following the precepts of the Torah. … Although it is true that the Torah does say that man’s heart is evil from his youth [this verse], and that left unchecked, can lead to a path of evil, nevertheless Judaism believes that the path of the Torah is achievable without great difficulty.  AMJV 41-2

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GEN643 See [[GEN489]] Genesis 4:7 uplift  BANAL 189

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GEN642 See [[GEN487]] Genesis 4:7 rule BOROJMV 173-4

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GEN635 Building on this biblical background [See Genesis 4:7 rule BOROJMV 173-4. – AJL], the rabbis provide a graphic parable of our inner struggle between good and evil: “The Bible tells us, ‘Better is a poor and a wise child than an old and foolish king who cannot accept correction’ Ecclesiastes 4:13.  The phrase ‘a poor and wise child’ refers to the yetzer ha-tov, the good urge. Why is it called ‘wise’? Because it directs people onto the right paths. Why is it called ‘poor’? Because not everyone pays attention to it.  Why is it called a ‘child’? Because the good urge doesn’t emerge until a person becomes thirteen.  The phase ‘an old and foolish king’ refers to the yetzer ha-ra, the evil urge.  Why is it called ‘king’?  Because all parts of the body heed it.  Why is it called ‘old’? Because it is part of a person from his youth through his old age, as the Torah says, ‘For the disposition of a person’s heart is evil from his youth’ [this verse], that is, from the time that he was expelled from his mother’s womb.  Why is it called ‘foolish’? Because it directs people into evil ways” Midrash Psalms 9:5. Although our current studies of human development demand that we refine our understanding of such rabbinic generalizations, it is, nonetheless, sometimes unnerving to meet ourselves in their description of human behavior. Kids still “do the darndest things” without worrying about the consequences. And we adults often seem afflicted with a similar moral amnesia.  Why else do we get flustered and agitated right before we do something we know we shouldn’t?  BOROJMV 174-5

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GEN633 A human being, we find, is subject to diverse natural forces, is composed of divergent elements, possesses conflicting traits of character, and must adapt to changing circumstances.  Accordingly, his deeds are also diverse. They include the noble and the reprehensible, the corrupt and the just, the good and the evil. Hence the need for the restraining bonds of revealed law and the restrictions of the political order.  As for what is written in the Torah on this matter, Scriptural comments include the following: [This verse], “Every impulse of the thought of his heart was only for evil, all the time” Genesis 6:5; “A man is born a wild donkey” Job 11:12; “Behold, even the moon is not bright, the stars are not pure in His sight.  How much less man, a maggot” Job 25:5-6; How can he, born of mortal woman, be upright?” Job 25:4.  DUTIES 605

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GEN634 As for exercising care in one’s thought and guarding it, you should not neglect to watch over your thoughts, reflections, and imaginings; for they alone are responsible – in proportion to their corruption or refinement – for most of the corruption or refinement in conduct, as it says in Scripture: “Above all that you guard, watch over your heart; for from it spring the sources of life Proverbs 4:23; For the devisings of man’s heart are evil from his youth [this verse]; For I know their devisings Deuteronomy 31:21; For Hashem searches all hearts, and understands the devising of every thought 1 Chronicles 28:9; It is a thing very close to you, in your mouth and I your heart, that you can do Deuteronomy 30:14; What does Hashem your God ask of you? Only that you fear God Deuteronomy 10:12.”  Therefore, my brother, see to it that all your actions are devoted solely to the Creator, may He be exalted, so that your work not be for naught and your labor not be in vain, as it is written: “Why pay money for no bread, and labor without being satisfied?” Isaiah 55:2  DUTIES 543

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GEN637 He who cultivates his sensual nature instead of letting his sense of God and of awe before him control his conduct, and win the victory for his higher nature, creates in himself, as the Talmud says, a strange god; that is, he allows the natural impulse to evil, which the religious man subdues through the good deed, to grow ever stronger until finally it becomes his master.  To be sure, man’s heart is evil from his youth [this verse], that is, as our sages teach, evil example can even in childhood have a devastating effect upon the purity of the soul, but over against evil example education and good example stand as equally strong forces.  Thus, Judaism does not believe in the depravity of human nature; it only asserts susceptibility to sin.  If the soul of man is pure, so is his body also; man’s body as God’s creation carries within itself, no natural uncleanness.  Nor is the evil inclination embedded in man’s corporeal life.  The human being who sins acts out of moral perversity.  Over against all other views, Judaism holds firmly to the purity of the human being.  FOJE 93-4

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