Consumed By Negativity

By: Rav Reuven Taragin

Rabbi Yehoshua says: The evil eye, the evil inclination, and hatred of one’s fellow creatures drive a person out of the world (Avot 2:11). As we can see from this verse, Pirkei Avot’s first listing of factors that drive a person out of this world centers on negativity. This list includes three elements: the ayin hara (jealousy or a negative outlook), the yetzer hara (evil inclination), and sinat habrios (hatred of Hashem’s creations).

Although Hashem created the world as entirely good, He endowed humanity with free will, which includes the capacity to make bad choices. Human beings are the first creation not described as inherently good. In fact, humanity is the first entity characterized as “not good” (Ber. 2:18). This distinction results from the presence of the yetzer hara, the inclination that can lead individuals to make poor choices.

The yetzer hara, or evil inclination, leads us to sin and deviate from our intended path in life. Choices influenced by the yetzer hara, in addition to resulting in punishment in the next world, take a person out of this world by preventing us from fulfilling our true potential and leading us to undesirable outcomes.

Hashem conveyed this message to Adam HaRishon following the first transgression. When Hashem called out, “Where are you?” it was not a question of physical location but an invitation for Adam to reflect on the consequences of his actions (Ber. 3:9). Before the sin, Adam existed in Gan Eden without shame or fear. Afterward, he experienced embarrassment and sought to conceal himself.

The initial sin “removed Adam from his world” not only through physical exile from Gan Eden but also by fundamentally altering his self-perception and confidence.

Ayin Hara

The yetzer hara also shapes our perception of the world around us. The ayin hara is intrinsically connected to the yetzer hara listed after it in the Mishnah. Our heart influences what our eyes choose to focus on and how we interpret what we see.

Such perception shapes our overall outlook on life. An ayin ra (bad eye) influenced by the yetzer haracan remove us from this world by fostering misery and dissatisfaction because we struggle to thrive in a reality that we perceive as fundamentally negative.

Pirkei Avot’s fifth chapter makes this point by contrasting the disciples of Bilaam with those of Avraham. The Mishnah (5:21) identifies only three distinguishing traits, the first being ayin ra versus ayin tova. Notably, our perspective on reality is one of only three factors determining alignment with either Bilaam or Avraham.

The Mishnah further delineates the destinies of each group, addressing both this world and the next. The disciples of Avraham Avinu eat in this world and have a portion in the next, whereas those of Bilaam “inherit Gehinnom and then descend to damnation.”

Drawing on this contrast, the Netivot Shalom infers that the disciples of Bilaam “inherit Gehinnom” in this world as well as in the next. The ayin hara not only results in punishment in the afterlife; it also transforms life in this world into a Gehinnom as well. 

The ayin hara is contagious; once we adopt a negative perspective, it can permeate our entire worldview and influence others as well. The journey of the Jewish people through the desert exemplifies this phenomenon. Prior to departing from Har Sinai, Moshe Rabbeinu expressed unwavering optimism, referencing anticipated goodness five times in his invitations to his father-in-law to join the nation (Bam. 10:29,32).

However, when the journey began, the Jewish people immediately began to complain (11:1). Despite being surrounded by heavenly clouds that cleared the road and being fed with manna, they chose to focus on perceived deficiencies. Their persistent negativity even influenced Moshe’s outlook (11:10). After their complaints, Moshe himself expressed distress to Hashem, stating: “Why have you been bad to me… Kill me if You desire, so I do not see my bad” (11:11-15).

This pervasive negativity initiated a cycle of complaints and transgressions that ultimately condemned that generation to perish in the desert. The culminating event was the sin of the Meraglim, which occurred shortly thereafter and was similarly rooted in negativity, directed toward the land of Israel, Hashem, and even themselves.

The episode began with the report of the spies, which misrepresented the land of Israel as a “land that devours its inhabitants” (13:32). On Tisha B’Av, the people despaired, believing that Hashem despised them and intended their destruction. They had no doubt in Hashem’s ability to conquer the land; they just felt that He hated them and therefore intended to deliver them into the hands of the Amorites (Dev. 1:27).

The Jewish people’s negativity affected not only how they viewed the land and Hashem, but also how they saw themselves. The Meraglim described themselves as “grasshoppers in our [own] eyes” (Bam. 13:33), perceiving themselves as insignificant and unworthy. Ultimately, our perception of reality and of Hashem’s relationship with us parallels how we view ourselves. 

Sinat Habrios

This principle also applies to perceptions of others and all of Hashem’s creations. While the mourning of Tisha B’Av originated in negativity toward Hashem and Eretz Yisrael, it later came to commemorate the destruction caused by sinat chinam, baseless hatred (Yoma 9b). The Kli Yakar (Dev. 1:1) explains that the way we view other people flows from how we see Hashem’s relationship with us. If we assume that Hashem hates us, we assume that other people hate us as well. This assumption is fundamentally flawed. Hashem created a world with beauty and diverse creatures, all of which are to be valued and appreciated. Human beings created in the Divine image, and even small insects and spiders are to be appreciated (M”R, Bam. 18:22).

Chazal refer to this imperative as “ahavat habrios” (Avot 1:12). The use of the term brios suggests that love should extend even to those in whom no positive qualities are perceived, aside from their creation by Hashem. The very fact of their existence is sufficient reason to seek ways to love them (Tanya 32).

The Gemara (Taan. 20a) further reinforces this point through a story about Rabbi Eleazar ben Rabbi Shimon bar Yochai. After Rav Eleazar called someone “ugly,” the individual replied that this observation should be directed to his Creator, Hashem. Rav Eleazar then recognized his error and sought forgiveness. This narrative reminds us that even those who may initially appear unattractive or problematic were created by Hashem and are therefore inherently beautiful.

Rav Kook extended this point even further, writing that “the love that naturally resides in the souls of tzaddikim includes all creations. It excludes no thing or nation, not even Amalek!” (Middot HaRaiyah, Ahava 6).

Recognizing that others are Hashem’s creations should inspire us not only to appreciate their beauty, but also to assist them in their growth. Hillel (Avot 1:12) viewed ahavat habrios as a motivation for kiruv, encouraging emulation of Aharon HaKohen, who brought people closer to Torah out of genuine love for them. His motivation was not solely the importance of Torah or Hashem but a profound love for people and a desire for their spiritual growth. He sought the best for Hashem’s creations, specifically spiritual growth. 

Understandably, Pirkei Avot appropriately juxtaposes ahavat habrios with Ahavat Hashem on two occasions (6:1). One who loves Hashem will naturally love His creations. This principle is further supported by the Torah’s addition of the words “I am Hashem” to the commandment to love your fellow as yourself” (Vay. 19:18). Hashem clarifies that we should love others because “I am Hashem,” the one who created them.

The Rambam (Yes. HaTorah 2:2) adds that the relationship is reciprocal: The love of Hashem’s creations fosters love of Hashem. In addition to the love of Hashem inspiring love of His creations, it is also inspired by it.

Unfortunately, many people separate these two forms of love: they seek to love Hashem but do not love or even appreciate Hashem’s creations, including other people. This perspective takes one out of this world by preventing proper engagement with it. Instead of enjoying Hashem’s truly beautiful world, it is viewed as negative and problematic.

The Mishnah’s Warning

The Mishnah’s warning, therefore, concerns more than just the avoidance of three particular character flaws. The yetzer hara can lead us away from the good, the ayin hara can lead us to see the world as lacking, and sinat habrios can lead us to reject those around us. In each case, negativity narrows our world and distances us from the goodness that Hashem has placed within it. These traits take man out of this world: they do not merely yield punishment after this world; they also prevent us from properly experiencing and engaging with this one.

The antidote is to cultivate the opposite perspective: to recognize the good within ourselves, to appreciate the blessings of the world around us, and to love other people and indeed all of Hashem’s creations with whom we share it. 

Our next piece will iy”H explain how to do so. 

Rav Reuven Taragin is the Dean of Overseas Students at Yeshivat Hakotel and the Educational Director of World Mizrachi and the RZA. His new book, Essentials of Judaism, is available for purchase at rabbireuventaragin.com.