Question:
I have a question regarding a Mamar Chazal that has always bothered me. Chazal [sukkah 52a] teach that “the greater a person is, the greater their yetzer hara is.” At first glance this seems strange. If so, does it mean that simple Jews would have small temptations like robbing small banks, while great tzaddikim or Torah scholars would have huge temptations like robbing “big banks”? The simple Jew desires simple Aveiros, while the Tzadik covets more abominable Aveiros? This makes no sense. How can we say that a Torah scholar or tzaddik has a stronger yetzer hara than a simple Jew?
Answer:
This is indeed an intriguing question that many have asked regarding the above Talmudic statement. Many explanations have been offered. The following is a unique answer given by the Alter Rebbe in his maamarim on Chazal:
The Alter Rebbe explains a very fundamental idea. The yetzer hara—or more precisely, the kelipah—is like a magnetic force that is drawn toward kedushah. It resembles a mosquito, whose nature is to seek out living beings in order to draw blood from them.
If I were a mosquito, where would I go? I would seek out the living creature whose blood is both the richest and the most valuable. So too with kelipah. Tzaddikim possess the greatest amount of kedushah in their souls. Therefore, the forces of impurity are specifically attracted to them. For this reason, it is possible that a great tzaddik may face a more intense yetzer hara in certain areas than a simple Jew.
Based on this idea, the Alter Rebbe explains a statement in the Gemara: Abaye once saw a simple Jew walking with a woman whom he was not married to. Abaye expressed astonishment that this simple Jew could hold himself back from sin—saying that he himself, Abaye, was not certain that he would be able to restrain his thoughts in such a situation.
The Alter Rebbe explains that this was not because Abaye was spiritually weaker. It was precisely because Abaye possessed much greater kedushah—and therefore the kelipah was far more attracted to him.
Thus, “the greater the person, the greater the yetzer hara” does not mean that great people are more immoral. It means they are spiritually powerful, and therefore the forces that oppose holiness are drawn toward them more strongly.
The above is the core of the Alter Rebbe’s teaching. The following is the translation of the text:
To understand the saying of our Sages, “Whoever is greater than their fellow, their yetzer is greater than them,” one must first ask: is it not known that light pushes away darkness? If so, how is it possible that someone in whom the Divine light has been strengthened during prayer should afterward have darkness and evil overpower him even more?
The explanation is as follows:
In truth, when the Divine light shines with fiery enthusiasm, then certainly the external forces (chitzonim) cannot approach him at all, as it is written: “Evil does not dwell with You,” as is known.
However, after prayer, when much time has passed and the light has entirely departed, and only a trace (reshimu) remains—hidden and not revealed—then the external forces have an extraordinary desire to grasp and attach themselves to that trace in order to draw nurture from it. This happens more than if the person had not prayed with intention, and no trace of holiness had remained in the heart. In such a case the external forces have no urge to attach themselves, since they have nothing to receive or draw from. Why should they bother to cling to him?
This is similar to thieves and robbers at night who search for spoil. They look through all hidden treasuries, and certainly wherever there is the greatest abundance, that is where they gather, risking themselves completely to search there—especially when the homeowner is asleep. They even devise strategies so that the homeowner will fall into a deep sleep. But in a place where there is not great abundance, only small and insignificant items like needles or bits of copper, they will not risk themselves at all, nor have any desire to come close or search there—certainly not to devise clever schemes.
And in exactly the same manner it is known regarding the drawing of nourishment by the external forces specifically in the depth of night and darkness. This is the matter of the dogs that circle the city at night, as mentioned in the Zohar.
And it is known that the “gates of Gan Eden” are the level of yesod of the feminine aspect (nukva), which are sealed at night, as it is written: “A locked garden…” This is because of fear of the robbers of the night—meaning, the drawing of the external forces—for they have nourishment only in a limited, measured amount, from the waste of the supernal food that “friends have eaten,” and when they seek additional nurture, they have permission to take only from something that is not sealed and stamped with the King’s seal—which is the “locked garden.” This is understood.
Therefore, when they find something that is unguarded, with the entrance open, they enter there and draw their nourishment.
And this is the idea of the emptiness of the heart, when it becomes very emptied after prayer, and only a trace (reshimu) remains, hidden to a very great degree. In that ruinous, emptied place—vacant of the holiness of enthusiasm—the external forces are able to enter and receive additional nurture, because their nourishment comes only from kedushah and goodness. Therefore, whoever is greater than their fellow, with stronger fiery flames of enthusiasm, his yetzer is correspondingly greater and overpowers him more—seeking to throw off the yoke—especially if he does not guard properly throughout the day the acceptance of the yoke of Heaven, and if he “falls asleep” spiritually. This is understood.
Whereas someone who does not pray with intention does not possess so much goodness. He is like the example of needles and bits of copper, for which the external forces have no desire to exert themselves, gather around him, or draw nourishment from him. Therefore, his yetzer is very small.
This is the meaning of the story of Abaye: he saw a man and a woman who walked three parsa’ot together and did not think of anything improper. Abaye evaluated himself and said that he would not have been able to withstand such a situation. The reason is as explained above: the external forces attack only someone who is spiritually great. This is understood.
With this we may also understand the concept of chilul Hashem (desecration of the Name), about which our Sages said: “What is considered chilul Hashem? For example, someone like me who buys meat…” or “one who walks without tefillin,” and so on. Even though these are very small sins, nevertheless, relative to the greatness of their Divine souls—which were among the highest souls of Israel—there is a great increase of spiritual ‘nourishment’ for the external forces even from these small matters.
As is known, chilul Hashem is a blemish and deficiency in the Name of Hashem, for it causes influence to flow to the external forces, which dwell in the domain of the “public space.” And for this reason, chilul Hashem committed through small actions by lofty souls is as great as the major sins committed by souls of lesser stature. This is understood.
And this is also the reason for what our Sages said: that one who has strayed into corrupt ways should wear black garments, wrap himself in black, and do whatever his heart desires, so that he should not desecrate the Name of Heaven. The meaning of “he should do whatever his heart desires” is very difficult, as is well‑known from the commentaries. However, the matter is as explained above: in the case of a Torah scholar, an unintentional misdeed is considered like an intentional one, because his actions draw a greater abundance of spiritual energy to the external forces, as mentioned. Therefore, he should lower himself by wearing black clothing, placing himself on a lower level, similar to that of an unlearned person (am ha’aretz). Then, even if he does what his heart desires, the spiritual damage is not as severe as the desecration of Heaven he would cause were he to sin while adorned in the honorable garments of Torah. This is sufficient for one who understands.
And therefore, one who trembles at the word of Hashem and is protective of the honor of his Creator—so that the Name of Hashem not be desecrated—should set his life’s focus on one thing: to guard with great care in his heart that which he has already established and accepted upon himself in prayer, openly and not in concealment. This is the meaning of the verse, “Take utmost care lest you forget…”.
This matter is even greater than increasing the sanctification of Heaven through the service of the heart, which is prayer, because—as explained above—such elevated service can, Heaven forbid, be diverted to external forces. However, one who guards well even the small amount throughout the entire day ensures that “strangers will not consume it,” and thus the sanctification of the Name remains whole, in its proper place, and His honor will not be given to another. This is sufficient for one who understands.
Sources:
Mamarei Admur Hazakein Chazal pp. 85-86
