HUMAN MORAL COURAGE

Human Moral Courage

So what about the urges that push you to do something decent, giving and wonderful?

So what about the urges to do something you know is not correct?

In Hebrew the term is Yetzer Hara, the Evil Urge.

This suggests an element compelling. mankind to do something wrong.

1.)Translating the Hebrew root yud tzaddi resh, yetzer, as “forcing," is incorrect. A better translation would be “shaping.” Note definition #7 on definition page. Let's say, hypothetically, that we concretely know there is such a thing as Actual Truth. Suppose also that this Actual Truth is not made up of any emotionalism, delusion or hype.

With this concept in mind, the goal of the "shaping" would be a final product based on the aforementioned Actual Truth. So, any choice we make on the fly, without learning, or self-introspection is an exercise in shaping inclination.

Falsehood can only be sold as true according to the level of understanding of the receiver of the information. Seduction, enticement, lure, influence all depend on some level of blindness.

Example: The lure on the fishing line only works because the fish has been offered superficial truth that the fly or the worm is edible.

2.)Translating the term yud tzaddi resh hey resh ayin, yetzer hara -Evil Inclination as an outside force then is problematic.

Masoretic vowelization 6th-10th Century: The Masoretes added the vowel signs which were created after deep study of usage, meaning, and definition.

With the Masoretic vowelization, the root becomes passive. The Yetzer (Yayt zer) as in the Evil Inclination connotes something that has already been shaped. The man himself has shaped his own inclination by designs or formation of his thoughts.

Our intellect calculates through connection or combination. Man has a thought which is relinquished to the intellect. Depending on the work one has done on his character, ie morals and ideals, justification and sentiments, the thought is interpreted by the intellect either correctly, incorrectly or somewhere in between. The presently formed intellect determines meaning.

Gong back to the hypothesis of Actual Truth as the destination to achieve, then clarity is our actual proximity to to that destination. So hypothetically we can be either near, far, or very close to Actual Truth. The spectrum is large. The component parts for every situation are vast and depend on incredible discipline refined by learning.

So, perhaps, if a man forms a truly good idea, it may inspire him to pursue good. Once he starts watering down a point of understanding, it weakens progressively and he may end up back where he started. If, instead of making excuses, he debilitates empty ego and progresses, the next point perhaps will be easier to attain.

There is a Medrash, (Rava) which is a discussion/learning about this situation. When one starts justifying even the most minimal error of choice he becomes bound by a gossamer thread, like a web. As he proceeds to justify more and more, bit by bit, the thread compounds until it is thick like a rope that controls an ox. It is cumulative, but not escapable. The return is slow and requires great diligence, like weakening the ox tether, string by string, thread by thread.

There is another Medrash (R’ Asi) where you invite the comfort over integrity as a house guest. You find it to be easier than choosing integrity and in the end it becomes the master of the house.

Clarity is the point with which a person has the foresight to see the end at the beginning of the process. The intellect compiles pictures from past experiences supposing that all events have the same pattern, path and destiny. Even though man is clearly not a machine, the thought process, when not corrected, recycles past failures and mistakes and deflates motivation.

In my opinion the embarrassment and cycle of failures and mistakes is steeped in ego.

Until the next time.