Chapter IV

The yetzer tov also possesses short- and long-range weapons. These two types are: 1) Kabbalas ol Malchus Shomayim, accepting the yoke of Torah and mitzvos, and 2) Yiras Shomayim fear of the A-mighty.

Kabbalas ol Malchus Shomayim is the yetzer tov's short-range weapon. Kabbalas ol means that one's spiritual service of Torah study and the fulfillment of commandments is not conducted out of a desire to understand the mitzvah involved. On the contrary, one performs simply because it is G-d's command, without asking "why?" Kabbalas ol protects one from the yetzer hora and its desires, because the person has simply resolved that anything the yetzer hora urges, he will not do. This resolution results from Kabbalas ol and not reason.

There is an essential difference between the service of G-d based on understanding and service based on Kabbalas ol. When the resolution not to surrender to the desires of the yetzer hora is founded on reason, it is subject to changes in relation to fluctuations of the intellect. This may be observed in the case of a scholar presenting a thesis and expounding on it with deep insight. Every intellectual statement or concept must necessarily result in a practical application. Obviously, the practical result depends on the underlying reason. If another scholar repudiates a part of the thesis, then the practical outcome also changes. Likewise, any service of G-d founded solely on intellect will be affected by changes in reasoning.

On the other hand, service inspired by Kabbalas ol transcends reason, so there are no changes.

The resolution of Kabbalas ol that whatever the yetzer hora desires will not be done is the weapon which overpowers the yetzer hora. Physical objects are to be used for life's necessities, not for the purpose of gratifying a desire for pleasure.

The second weapon of the yetzer tov is Yiras Shomayim, the fear of G-d. One fears to do that which G-d has forbidden. This overpowers the hidden evil of the yetzer hora, for Yiras Shomayim is characterized by scrupulousness in all that one does. This protects a person in all his ways.

In summary: The good inclination also possesses two forms of weaponry, revealed and hidden. The revealed weapons are Torah study, the performance of mitzvos and behavior characterized by good character traits; all this being done through acceptance of the Divine Yoke. Accepting the Divine Yoke precludes the changes that occur when something is done according to the mind's dictates.

The good inclination's long-range weapon is fear of G-d, which leads to a scrupulous observance of mitzvos.