How to Outsmart the Evil Inclination: The Danger of Debating Temptation

One of the tactics of the evil inclination (yetzer hara) is to draw a person into a debate regarding whether or not to do a certain action. The moment a person enters into a negotiation with the yetzer, it gains a decisive advantage. In its possession is the powerful weapon of desire, which, at the time of argument, blinds a person from responding rationally to its claims. As the Talmud says (Nedarim 32b): “In the moment of temptation, the good inclination is forgotten.”

Engaging in discussion with the yetzer hara therefore puts a person in great danger. The very act of entering into debate grants the it standing and authority, as if it were a legitimate voice worth considering.

In moments of temptation, a person must immediately decide not to listen to the yetzer hara at all, and completely refuse to engage with it.

A person may be tempted to say: “What’s the harm? I’ll respond with logic and reason. I’ll counter its claims with rational arguments.” This is a mistake because victory over the yetzer doesn’t depend on intellect or reasoning, but on inner strength and courage to overcome the craving and desire.

Rabbi Chaim ben Attar zt”l, author of the Or HaChaim, teaches that simply thinking about sin can already draw a person toward it. In his commentary on Vayikra 18:2, he explains the verse “My son, if sinners entice you, do not consent” (Proverbs 1:10): “Do not enter into argument with their enticement, for extended contemplation- even if framed as rejection- can awaken desire and turn the will toward sin. The command of G-d is pure: a matter of decree and kingly authority. It is not up for debate.”

This was, in fact, the secret of Joseph’s success in resisting the great test of Potiphar’s wife. When she tried to seduce him, the verse uses one striking word- “Vayema’en” (“He refused”)- which is marked with the special shalshelet cantillation, indicating great inner struggle. Immediately after comes a pasek, a musical stop, indicating a full and final refusal.

Rabbi Shlomo Moshe Amar explains in his book Birkat Eliyahu that Joseph knew that when temptation attacks suddenly and with force, there is no room for dialogue. For this reason he refused with a mighty, unwavering “No!” (as symbolized by the shalshelet), followed by a clear, decisive break (pasek). Only after this absolute internal rejection, did Joseph offer Potiphar’s wife a few logical words- simply to placate her and convince her to leave him alone. But his decision had already been made.

Likewise, in the sin of the Tree of Knowledge, the serpent used the same method. Eve had heard G-d’s command clearly from Adam, and her understanding of it was strong. The serpent knew that lust alone wouldn’t sway her, so he engaged her in discussion. Once she started talking to him, he used clever reasoning to introduce doubt, and she stumbled.

Engaging with the yetzer is itself a danger. The safest course is not to argue, but to reject it outright, firmly and immediately.