The following is an essay I penned for my Religions of the Western World class taken under Rutgers University conducted by Professor James Pavlin. I present this forth as my Yom Kippur present to the world. Peace!
The Jewish view of human nature is that humans were created with two inclinations: yetzer tov and yetzer hara, supported by the virtue of free-will. Yetzer tov is the inclination to act righteously and selflessly while yetzer hara is the inclination composed of pure and carnal primal instinct leading one to act out selfishly out of the desire for pleasure, self-gratification and survival.
In other words, using Freudian terminology, yetzer hara is the Id and yetzer tov is the Super Ego. Midway from
the two poles stands the Law, the Ego, keeping both in check and formulating a balance between one's desire to satiate one's own passion and hunger while also tending to the needs of others.
Sin, according to the Judaic view, is any action devoid of or going against the Will of God, missing the mark of reconciliation with Them. However, in comparison to the Christian view of sin, it is only that and nothing more.
The Will of God a human must submit to is outlined within the Commandments.
Sin is only an act, not human nature or a state of being: humans have the choice to either perform or abstain from it. Human nature is not inherently sinful and evil but evil and sin are inclinations of the human spirit which often tend to override the inclination to do good. It is important to note, however, that what we call an inclination for evil and sin is not the proper understanding of the yetzer hara. Even the base inclination that is considered somewhat malicious in general thought is not totally seen to be so with proper understanding.
The Gemara notes that there would be no procreation nor would a baby its early years without the yetzer hara.
It and the yetzer tov are like muscles. They are both there from when we are born, but only the former is expressed, and for very good reason too, since the baby's existence and vitality depends on it not caring about the needs of those around it such as not caring about its mother getting a full night of sleep because it itself needs to be fed.
As the baby becomes a child and increasingly less needy, the yetzer tov muscle develops, learning to be patient, to notice and share with others, understand how they feel and put ones own desires aside to do the right thing as
a result of the appropriate modeling, education and social experiences.
When older, it is hoped that both muscles have evenly developed, so which muscle one uses becomes a choice – the choice between right and wrong that they make throughout the day. The Torah is an instruction book with Commandments acting as a guide in knowing the right choice. In the story of Genesis 3, Adam and Eve are, similarly, given an instruction to not eat the fruit at the center of the Garden. If human nature was inherently sinful,
we would see Adam and Eve eat the fruit and violate the Commandment immediately without any temptation. However, such is not seen to be the case. Instead, Adam and Eve are tempted by a snake. The snake here can be seen as the allegorical portrayal of the inclination to sin. Adam and Eve had the choice to reject the suggestion of
the snake, that is, refrain from giving in to their inclination since, in the narrative, it did not serve the purpose of assuring them sustenance or survival. Alas, they exercised their free-will allowed by God to do the opposite.
— Fahim Ferdous Kibria
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