The Chovos HaLevavos teaches that the most significant enemy we will ever face is the one King Solomon referred to as our שונא — foe, היצר הרע — the Evil Inclination who outdoes even our most vile of enemies.

It is said of a pious man who met some men returning from a war against enemies, and they brought spoils after a raging battle. He said to them: "you returned from the small war with spoils, now prepare for the big war!" They asked: "which big war?" He answered: "the war of the yetzer and his legions." (שער יחוד המעשה פרק ה)

There is a fascinating tale reported in the Talmud regarding the sage Pleimo, who treated the evil inclination as a despised adversary.

Pleimo had the habit to say every day: An arrow in the eye of Satan, mocking the temptations of the evil inclination. One day, it was the eve of Yom Kippur, and Satan appeared to him as a pauper who came and called him to the door, requesting alms. Pleimo brought out bread to him. Satan said to him: On a day like today, everyone is inside eating, and shall I stand outside and eat? Pleimo brought him inside and gave him bread. He said to him: On a day like today, everyone is sitting at the table, and shall I sit by myself? They brought him and sat him at the table. He was sitting and had covered himself with boils and pus, and he was doing repulsive things at the table. Pleimo said to the pauper: Sit properly and do not act in a revolting manner. Satan then said to him: Give me a cup. They gave him a cup. He coughed up his phlegm and spat it into the cup. They berated him for acting this way, at which point Satan pretended to sink down and die. They heard people around them saying: Pleimo killed a man! Pleimo killed a man! Pleimo fled and hid himself in the bathroom. Satan followed him and fell before him. Upon seeing that Pleimo was suffering, he revealed himself to him. Satan said to him: What is the reason that you spoke this way, provoking me by saying: An arrow in the eye of Satan? He replied: But what then should I say? Satan said to him: Let the Master, i.e., Pleimo, say: Let the Merciful One rebuke the Satan. (Kiddushin 81)

Pleimo 'cursed' the evil inclination at every juncture fearing its nefarious intentions, knowing that one must remain vigilant to avoid its attacks.

Yet, despite Pleimo's greatest efforts, this terrorist infiltrates and incites Pleimo to sin and lose his cool. The Satan sympathizes with Pleimo's ultimate predicament and frustration, revealing himself to him and taking Pleimo to task for always cursing him, informing him how he will never succeed in deflecting him unless he changes his attitude. Seemingly giving away privileged information the Satan directs him to change his tune and say, 'The Merciful One should rebuke the Satan', otherwise he will never succeed. But isn't the Satan our archenemy? Why would he assist his opponents?

The story of Yonah we read on Yom Kippur at Mincha provokes many questions.

How did Yonah have the audacity to disagree with G-d's directive to encourage the people of Ninveh to repent? We are told Yonah feared that were he successful in prodding them to repent and gain a reprieve it would cast our people in a negative light. After all we were still stubbornly refusing to adhere to prophets' summons to return from our errant ways. Yonah knew the people of Ninveh's regrets were shallow and insincere and didn't deserve to be a yardstick to contrast us in a negative light.

Yonah perhaps sought to emulate Avraham and Moshe who both mightily questioned G-d's plan, in the episode of Sodom and after the Sin of the Golden Calf respectively. As G-d has formulated His presence in the world contingent on the actions of man, Yonah 'argued' for the benefit of the Jewish nation lest they be cast negatively, asserting that G-d's compassion on Ninveh was uncalled for since it lacked sincere contrition.

Yonah was calmly ready to accept even death for the strong belief he held, acknowledging his culpability in the eyes of G-d when declaring to his fellow voyagers 'I know that is because of me that this terrible storm is upon you'.

Yonah clearly didn't doubt accountability to G-d, but in his frustration, he chose to disconnect by fleeing the borders of G-d's presence — the holy land, where G-d communicates with His prophets, selecting to wallow in isolation accepting his unhappy fate.

Yonah had never expressed his feelings to G-d, just simply refused to fulfill his mission.

But G-d never gives up on anyone. After being tossed off the boat and swallowed by a large fish, surviving miraculously for three full days, Yonah gets it. We are never 'disconnected' from G-d. No matter how defeated we may feel G-d is with us urging us in His inimitable way to find our path back to Him.

In that epiphanous moment Yonah expressed a sentiment that I believe encapsulates the profundity of his revelation.

Then I said [to myself] I have been driven away from [being] before Your eyes, אך אוסיף — However I shall again, להביט אל — to gaze at, היכל קדשיך — Your Holy Temple!

No matter how frustrated and confused I may feel, I now know G-d hears my inner turmoil — never rejecting me and luring me back to submit — despite my doubts, to His will.

Even after this renewed awareness, Yonah does not immediately pick up from where he left off and head to Ninveh. It is only when G-d commands him a second time that Yonah went.

In Yonah's prayers there is no evidence of regret and repentance. The total focus is on his reconnecting to G-d.

Teshuvah — a return to G-d can only begin with a premise that G-d is with me even in my most trying moments of faith, and He understands and accepts my frustrations. Only on a bedrock of an unbreakable bond with the Almighty, can one begin to then repair the breach.

Perhaps the lesson in this story is that unless we first restore a consciousness of the special relationship we have with G-d, no matter how hard we try to deflect the evil inclination we will ultimately falter out of frustration and dejection.

When we 'see' a loving hand that directs us through the divine providence in the most trying circumstances in life, only then can we muster the strength to never succumb nor give up in our efforts to defeat the Satan. (Based on a remarkable essay from Rabbi Eliyahu Meir Feivelson in his work Yisron Ha'Ohr)

Pleimo was a fierce soldier in his personal war with the evil inclination. He hurled salvos of curses in his attempts to defeat his greatest adversary.

On one Erev Yom Kippur this sage who in preparation for the יום הקדוש — Yom Kippur, was looking forward to focusing on the joy and inspiration of the day. Sitting down no doubt with his family singing inspiring songs of Teshuvah, partaking of the special meals we eat not only in preparation for the fast, but in celebration of the privilege we are given to attain purity from our sins on this day.

An annoying, arrogant and repulsive impoverished man intrudes on this exquisite atmosphere disturbing Pleimo's hope for hours of elevated devotions. He sees the Satan seeking to disrupt him once again. Muttering under his breath, 'O Satan may many curses befall you.'

The Satan was out to prove that with this attitude Pleimo will never succeed, and he is a pushover for the cunning Satan. Indeed, his frustration explodes, losing it.

The Satan has a job to challenge us, but if we are so easily vulnerable it's no contest.

So, the Satan reveals to Pleimo, that he can never achieve success and make this battle worthy unless he realizes that G-d is part of the equation. One who lives with that bond sees every challenge not as a nuisance, but an opportunity for closeness.

When you want to rebuke the moments of encounter with the Satan bring G-d into the picture. If you do, although you may feel 'being driven away from before Your eyes', you will quickly regain your senses and realize that in this very moment — אך אוסיף — However I shall again, להביט אל — to gaze at, היכל קדשיך — Your Holy Temple!

באהבה,

גמר חתימה טובה

צבי יהודה טייכמאן