OHR AYIN SOF

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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.

 

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WHAT IS THE SPIRITUAL ASPECT OF SEMEN?

Against a ruach rah (evil spirit) David HaMelech sang: Lo iegurechah rah va’atsape, “Evil shall not dwell with You” (Tehillim 5:5). And regarding he who impurifies himself with the pleasure in the evil that profanes men the most, to wit, in the hotza’at zera levatalah (spilling the seeds in vain), it is thus said: “He will not come inside the masach [curtain] of the Holy One, blessed be He, and behold the presence of Atik Yomim” (Zohar 188a, Vayeshev). Why it is that semen has such power to bring tumah? For the spiritual law of zeh l’umat zeh asah Elokim, “What G-d created in the side of kedusha He equally created in the side of tumah” (Kohelet 7:14) establishes that, semen is as much the rawest and most naked ‘creative energy’ that exists in the physical universe, the actual corporification of an aspect of the Ohr Ayin Sof through which even the neshamot of the tzaddikim are brought down to this world, as well as the potential source for the greatest spiritual degeneration that there is, implying on the direct strengthening of the sitra achra, chaz v’shalom. Hence, such a precious and powerful energy must be transported and used with the greatest care and discretion in order not to allow that, “They shall profane My secret place; for the robbers shall enter into it, and profane it” (Yecheskiel 7:22). And the appropriate manner to maintain this energy hidden, and thus protected, is through its ‘exclusive’ use in the procreation of life – when the love of a man and his wife act as a spiritual barrier against the chitzonim – the insatiable “robbers” from the side of profanity.

Now, if the person transgresses the commandments of Lo Tirtzach, Lo Tinaf, Lo Tignov, Lo Ta’ane Bereacha Ed Shaker, “Do not kill; Do not commit adultury; Do not steal; and Do not bear false witness” (Shemot 20:13), and in this way becomes a “rebellious prince and companion of thieves… Therefore said the L-rd, the L-rd of hosts, the mighty One of Israel, Ah! I will ease me of My adversaries, and avenge me of My enemies” (Yeshayahu 1:23-24). And this is why this perversity is so vile, for it implies on the transgression of so many Divine commandments: “Do not kill”, since it is said that “Your hands are full of blood” (ibid. Yeshayahu 15. The previous Zohar 188a explains that this verse alludes to zera levatalah. See also Rashi on Yecheskiel 23:37; R’ Chayim Vital, Sha’arei Kedusha, Chelek Beit, Sha’ar Chet), and truly, each seed could have generated life, but it only result in death (thus, tumat hameit). “Do not commit adultery”, for instead of increasing the powers of Good in the world, this person giver power to the “lover”, i.e., all that is external to the kedusha, chaz v’shalom (see Kitsur Sefer Chareidim, Chai Adam, in the subject of not being Mnof by himself, by spilling seed). “Do not steal”, for the person becomes a direct accessory to stealing the Ohr Ayin Sof, causing tzaarot (sufferings) to the world. Finally, “Do not bear false witness”, for as it is written, “The L-rd your G-d will circumcise your heart, and the heart of your seed” (Devarim 30:6), which means that, whatever happens to man also happens to his offspring, be it for good or not. And “when a man dies, the progeny of mashchitim [spiritual destroyers] that he fathered [through the energy of his semen that fed the ‘spiritual lover’, the sitra achra] also follows after the bier [together with his earthly children], expressing great sorrow [and ‘bearing false witness’ to the ‘generosity’ of his father which, after all, begot them]. But all this grieving [and false witnessing] is a terrible disgrace for the deceased’” (R’ Nachman of Breslov, Likkutei Moharan I:141). May Hashem spare us from such punishments.