The appropriate response is indicated by our Sages (Kiddushin 30b): “I [G‑d] created the Evil Inclination, and I created the Torah as a condiment [to temper] it. If you are occupied in the study of the Torah, you will not be delivered into his hand.... If you are confronted by that despicable one (‘i.e., if the Evil Inclination aggravates you’ — Rashi), drag him to the House of Study. If he is like a stone, he will crumble; if he is like iron, he will be crushed.” The Evil Inclination has several different [forms of expression]. There are people whose hearts are like stone, heaven forbid, and others whose hearts are like iron. In either case, the Evil Inclination makes these people resemble inanimate objects. Just as an object cannot be responsive to a concept, for the two are qualitatively worlds apart, so too, such a person is not at a level at which he can be affected by a Divine concept. Like a stone, he feels no vitality in his study of the Torah or in the observance of its mitzvos.

This situation can be rectified through the study of Torah and attendance at the House of Study. This is implied by our Sages’ statement, “If you are occupied in the study of the Torah....” This means not only studying oneself (or listening to communal study sessions if one is incapable of studying alone), but working to disseminate Torah study among others. We find this implied in the verse,1 “Out of the mouths of babes and sucklings You established strength.” And our Sages comment,2 “‘Strength’ really refers to the Torah.” Such a person, then, attends the House of Study to join in communal prayer; he participates in fixed study sessions before and after [morning] prayers, as well as between the afternoon and evening services, and whenever communal study is conducted wherever he may be.

Through such activities, the Evil Inclination crumbles. As may plainly be observed, individuals who have engaged in the study of the Torah in different ways have thereby risen to a high spiritual level. When even a simple person, who is unable to study alone, dedicates himself to supporting Torah scholars, he elevates the standing of his soul, and becomes included in the category of “masters of good deeds.”3 In [many] other sources,4 the great merit of those involved in such activities is extolled. For example (Berachos 5a): “Suffering will stay far from those who occupy themselves in Torah study,” and it is stated (in Avodah Zarah 19b) that the possessions of such people will prosper.5