Our Gemara begins by describing four principal kinds of damages:

מַתְנִי' אַרְבָּעָה אֲבוֹת נְזִיקִין הַשּׁוֹר וְהַבּוֹר וְהַמַּבְעֶה וְהַהֶבְעֵר

MISHNA: There are four primary categories of damage: The category of Ox; and the category of Pit; and the category of Maveh, which, based on a discussion in the Gemara, refers either to the tooth of an animal that causes damage or to a person who causes damage; and the category of Fire.

Mystics often find spiritual resonance in seemingly mundane physical matters. When discussing the four principal forms of damage, it's important to consider the spiritual dimensions and realms of damage. According to Chaim V’chessed (180:1):

The four spiritual damages are: wandering eyes, emptiness and lack of attachment to God, gluttony and lust, and anger. They are represented by the words Ox; the category of Pit; and the category of Maveh, tooth; and Fire. The letters that spell ox in Hebrew, shor, also spell shur, which means to gaze. A pit is an empty hole, signifying a lack of spiritual attachment. The tooth, which is related to eating and consumption, signifies gluttony and desire. Finally, fire represents anger.

Derashos of Chasam Sofer (1:64a) notes that Yosef became ensnared by Potiphar’s wife by not being mindful of these four dangerous traits. He followed his eyes, indulged in hedonism, neglected spirituality, and gave in to anger. This is hinted at in the phrase in Bereishis (39:11):

וַיְהִי֙ כְּהַיּ֣וֹם הַזֶּ֔ה וַיָּבֹ֥א הַבַּ֖יְתָה לַעֲשׂ֣וֹת מְלַאכְתּ֑וֹ וְאֵ֨ין אִ֜ישׁ מֵאַנְשֵׁ֥י הַבַּ֛יִת שָׁ֖ם בַּבָּֽיִת׃

"One such day, he came into the house to do his work. None of the household being there inside."

The first letter of these four words מֵאַנְשֵׁ֥י הַבַּ֛יִת שָׁ֖ם בַּבָּֽיִת, Mem, Hey, Shin, Beis, forms an acronym for Maveh, Hev’er, Shor, and Bor.

When counseling people grappling with compulsive sexual behavior, it's important to realize and not underestimate a key concept. Sexual desire is one of the strongest instincts, and there are points of no return where people enter a state of lust where they can no longer resist. The key is to identify the cognitions and behaviors that lead to lusting much earlier in the process, in terms of subtler behaviors and mental processes. Often, people don't realize they've already made the choice without realizing it. They've started down a slope where they will lose control to their instincts and drives. Imagine one's drives are like a horse, which is an apt metaphor because our urges essentially manifest the animal within us. Once a horse is at full gallop, it's difficult to stop or slow down. However, if it's just getting agitated and you catch it early, you can soothe the horse and redirect it. This concept is well-represented by these teachings that certain behaviors and modes of thought inevitably lead to damage and sin. We must be proactive and catch them early.

Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation

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