HOW DOES THE KOSHER SEXUAL ACT HELP RECTIFY THE WORLD (TIKKUN HAOLAM)?

It is important to understand the basic spiritual law that, ‘actions establish connection between the spiritual and the physical domains’. This is very pertinent insofar as (kosher) sexual acts are concerned. First, due to the act’s intrinsic ‘creative force’; next to it’s active spiritual component, and finally, in the Torah’s great emphasis on sexual purity as a true path to kedusha. When properly united in the sexual act – in accordance to the halachot, and thus using the physical energies correctly for they are the physical form of the ‘spiritual energies’ – the married couple realizes its potential for great spiritual connection and ascension. Through the couple’s holy union with the kavanah (intention) of connecting to Hashem (dvekut) in a manner of ‘altruistically returning joy to Him’ in their fulfillment of the mitzvah of union and procreation, then an answer of ‘light above’ in the celestial levels is truly elicited. In Kabbalah, this is a metaphor for subject of Ohr Hozer (Returning Light) – something of great importance in the celestial dynamics of the diffusion of the Ohr Ayin Sof (Hashem’s light) throughout the Olamot (worlds), in particular as it relates to the Malchut of Olam HaAsiyah (our physical universe). Basically, the sefirot lights are diffused from above to below, and return from below to above. All of this “spiritual system” of illumination converges onto our physical world. The (positive) cycle of illumination depends on the actions and intentions of man. Without the union of the appropriate actions (the mitzvot) with correct intentions (the kavanot), the “reverberation” of spiritual energy, the part of this cycle that emanates from the Creation towards theHashem is damaged and hindered chaz v’shalom. As the Tikkun HaOlam actually depends on this “spiritual process”, it is then essential for man to ‘correct his behaviors and intentions’ in order to do his part in returning light to G-d, as this causes tikkunim to occur, elevating thus the physical and spiritual olamot. In this manner, a “partnership” is established between G-d and man, helping with the purpose of Creation: to sanctify and reveal Hashem’s glory in the inferior world, where He is naturally negated. Truly, without these desires for the “returning spiritual light” and the spiritual ascensions of the world, humanity is destined to moral degeneration and an unilluminated existence.

 

WHAT IS WRONG WITH THE PRACTICE OF NON-KOSHER SEX (GALUEI IRVAH)?

In order to provide further clarification, I want to address non-kosher unions in light of both the subject ofarayot and of zera levatalah.

The pronouncement of the living G-d Himself regarding the Torah law dealing with all aspects of sexuality – and the ill consequences of transgressions in these matters – is clear and decisive (see Vayikra 18:24-30). The sexuality declared by G-d as being impure and abominable, to wit, all prohibited sexual unions (arayot) which are known are galuei irvah (“the uncovering of nakedness”, implying on an exclusively physical relationship and spiritually frivolous) is summarily forbidden and it is verily a hindrance to the person’s ascension in kedusha. This also means that such nakedness should literally be covered. And as it is written, “When the yetzer hara grows stronger in man, it only does so through his immoral sexual conduct. All sins are connected to the ‘uncovering of nakedness’” (Zohar 15b, Vayikra). This is true even is the person is considered in all other aspects of his life, as good, decent, and honored. However, the sexual unions called “knowledge” (which recognize the intimate physical-spiritual nature of the sexual union and its consequences) are not only approved, but allow great spiritual ascensions! The ones named galuei irvah are actual transgressions of spiritual law and bring upon people and the world great physical and spiritual devastation. As it is known, if the union through sexual intimacy is ‘abused and wasted’ (i.e., the act is not fulfilled leshem mitzva of procreation, as it is the case of a sanctified union), not only the potential of spiritual ascension fails to be realized, but the sexual energy in its ‘physical form’ (the involved fluids) vitalizes the chitzonim. This has the effect of subjugating the side of kedushachaz v’shalom. Moreover, the spiritual energy, vis-à-vis, the sexual energy used only for self-gratification becomes an instrument of disconnection and spiritual exile of the soul, assertively thrusting the person toward the domain of the klipot – where extraneous and impure spiritual elements negate the unity of G-d. This degradation implies on the loss of the person’s spiritual stature, for in only privileging the ‘animal aspect’ of an intimate union, he sustains only the level of an animal – below his complete experience of humanity.