In Wonders issue 174 (parashat Mikeitz 5786), we introduced the concept of an old/new inclination (yetzer) in the psyche called the Nogah inclination. This intermediate inclination lies in between the well-known good and evil inclinations and can be characterized as the curiosity drive.
We continue with this concept and review some of its most important examples, both in God and in the Bible. This innovative teaching was first published in the Chayei Sarah 5786 edition of Nifla’ot.
CURIOSITY BECOMES AMUSEMENT
Before turning to examples of the three inclinations—the good, the evil, and the intermediate nogah inclination—in the Bible, let us see how God Himself, as it were, manifests the intermediate nogah inclination. Though this may seem strange to the uninitiated, when we try to identify what seems like a particularly human trait in God—and what could be more human than inclinations?—we are searching for the highest, most pristine example of that trait. Since God Himself is beyond our understanding, we base our search on what the prophets and the sages have articulated regarding the Divine. Once a trait is identified in its Divine form, we can derive inspiration for it regarding human affairs.
The most sublime reason given for Creation is that God craves making Himself a dwelling place below, i.e., in physical reality. The Alter Rebbe explained that one cannot ask questions about cravings. Thus, God’s craving for physical reality can be described as His “evil” inclination. As discussed, the evil inclination is what draws us to those things that are intrinsically beneath us, and physical reality is beneath God, as it were. God’s “good” inclination is his craving that His infinite light (i.e., revelation) ascend and return to its source.
In between these two dynamics—described as “higher and higher without end” and “lower and lower without purpose”—there is a state known as “inherent amusement.” Amusement, like in a seesaw or an amusement park ride, implies both ascent and descent. This state of amusement stems from the third inclination, the nogah curiosity to know myself. In God’s case, this is described as “should I create a separate reality [descend] or should I remain solitary [ascend].” This is the amusement that God derives, as it were, from this existential doubt of “Who I am I and what do I truly want?”
ADAM, EVE, AND THE SNAKE
The intermediate inclination of nogah has been part of mankind’s psychological makeup since Adam and Eve. When he ate from the Tree of Knowledge contrary to God’s explicit command, Adam was following his inclination of nogah and acting on his curiosity. The intermediate inclination, which we have also identified as the inclination for good and evil, is intimately connected to the Tree of Knowledge of Good and Evil.
Upon closer analysis, we find that the three central actors in the Garden of Eden—Adam, Eve, and the snake—correspond to the three inclinations. The snake is obviously the evil inclination. Adam, until he ate from the Tree of Knowledge, was meant to be the pinnacle of Creation, the creature that would unite all others in serving God. He was placed in the Garden of Eden to “serve it and guard it” by praying for rain that would water the plants and as such represents the good inclination. Eve, who found herself in between Adam and the snake, plays the role of the intermediate inclination. We find her curious and involved in all facets of life in the Garden of Eden. The sages state that despite God’s efforts, Eve was, “...excessively curious... an eavesdropper... envious [because she was overly aware of others’ affairs]... overly touchy [feeling everything with her hands]..., and overly outgoing.”
Ultimately, Eve’s curiosity tempts her to experiment with the Tree of Knowledge, with herself, her husband, and with all of creation. The snake’s poison pushed her out of balance and towards evil, pulling all the good in that direction.
This correspondence also fits with the well-established parallel between Adam, Eve, and the snake and the three central organs of the body, the brain, the heart, and the liver. The brain is the dwelling place of the good inclination or Divine soul. The liver is associated with the evil inclination and the animal soul. In between, the heart is considered a mixture of good and evil, each identified with one side of the heart. The heart is thus naturally the organ we identify with the intermediate nogah inclination. The Torah’s command, “Do not stray after your hearts,” is a clear reference to the heart’s curiosity, which leads it astray.
SHEM, HAM, AND JAPHETH
In our previous article on this topic, we identified Noah’s curiosity, which led him to invent the plow and bring a relative sense of peace and prosperity to human civilization. Noah’s three sons can also be corresponded to the three inclinations. Though their order of birth is Japheth, Shem, and Ham, the Torah uses the order of Shem, Ham, and Japheth, which reflects their inner essence. Shem represents the good inclination, Ham the evil inclination, and Japheth the intermediate nogah inclination.
Unlike the previous threesome, where Eve’s seduction by the evil inclination caused the intermediate nogah inclination (and all of reality) to fall, here we have an opposite example where even though Ham saw Noah naked and wanted to seduce his brothers to come see their father’s humiliation, Shem initiates a proper response and is joined by Japheth. Japheth’s curiosity could have gotten the better of him, but thankfully, he was won over by his brother Shem’s example and joined him in walking backwards so as not to see their father’s nakedness and covering him. The conclusion of the episode indeed sees Japheth included with Shem, “May God broaden Japheth and he shall dwell in the tents of Shem.” Even though Ham was concurrently cursed, the real goal remains to elevate all the sparks of holiness found within him as well, a goal that will be achieved ultimately by engaging Japheth in his intermediary role.
ABRAHAM’S FAMILY
The next significant appearance of the three inclinations is in Abraham’s generation. Clearly, Abraham who begins to shine the light of faith in God despite the darkness enveloping reality and reveals the Creator as not just the God of the heavens (the spiritual realms) but as also the God of the earth (the corporeal) represents the good inclination. In fact, there is no better example of the good inclination alluded to by the beautiful phenomenon that the value of “Our Patriarch Abraham” is the same as “good inclination.” Opposite Abraham, we find different antagonists who represent the evil inclination. Who then represents the intermediate nogah inclination?
With the first command he received from God to leave his home in Haran, Abraham took his nephew Lot with him. Lot had been accompanying Terach, Abraham’s father ever since his father, Abraham’s brother Haran died in Aram Naharayim. Even after Lot eventually parted ways with Abraham, Abraham promised to continue protecting him from afar, which he did when Lot was captured during the War of the Four Against the Five Kings. When Sodom and Gomorrah were destroyed, again it was Abraham’s intervention that saved Lot and his two daughters.
Lot belongs to the kelipah of nogah, which as we have explained is a husk that allows only a dimmed revelation of Godliness to pass through and is therefore considered a mixture of good and evil. It is the intermediate realm that lies between Abraham’s holiness that spreads awareness of God and the impure forces that separated from him entirely. When Abraham sets out to save Lot the hostage, his goal is to save the two good sparks of holiness in him who will ultimately emerge as the two righteous converts, Ruth (the Moabite) and Na’amah (the Ammonite).
Going forward another generation, we find that while Abraham remains the good inclination, the evil and intermediate inclinations are represented by Esau and Jacob. Esau’s association with the evil inclination is clear. Jacob’s soul corresponds to the sefirah of beauty (tiferet), which lies along the middle axis. About Jacob the sages say that his face resembles Adam’s face and as such he is a rectification for the latter’s curiosity. Beyond his great Torah knowledge, Jacob is curious about the ways of the world, i.e., the world that the sages describe as the world of deceit. He learns about these when he impersonates Esau to receive his blessings from Isaac, when he enters a battle of wits with his father-in-law Laban, and when he uses his knowledge of genetics to increase his wealth. When we identify Jacob as the intermediate nogah inclination, we can reinterpret his namesake. He holds on to Esau’s heel as they exit their mother’s womb because he wants to pull Esau towards Abraham’s holiness and to Abraham’s faith. If Esau were to be elevated, he would join Jacob in bringing about the true and complete redemption.
