ZERA LEVATALAH

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HOW SEVERE IS THE SIN OF MISHKAV ZACHUR (HOMOSSEXUALISM)?

It is written regarding the creation of Adam and Chava: Vayeva­rech otam vayikra et shemam Adam, “He blessed them, and called their name Adam [man]” (Bereshit 5:2). Torah is very clear to reveal that G-d called them ‘both’Adam. In this way, He established that the spiritual nature of a human being is only completed in the world through the union of the ‘two distinct human aspects’, to wit, the masculine (corresponding to the active spiritual force and of expansion), and the feminine (corresponding to the passive spiritual force and of restriction). These spiritual forces embodied in the human being – and that exhibit such opposing functions – when united in the sanctified manner, form a ‘well balanced physical-spiritual pair’. This means a single being mirroring his origen in one common soul before its descent to this world and division into sexes. In fact, through this balance, flow all Divine blessings to the couple; and the whole world benefits from this most pleasing of unions in Shamayin. And as it is written, “When a couple lives in accordance to Torah law, the forces of Creation – the letters Yud and Hei from the holy Tetragram – reside with them. Then, in time, they become the image of the holy forces of Creation” (Tikunei Zohar, Tikun 10b). And it is also written that, “Who is incomplete below [i.e., not married] remains incomplete on high [i.e., spiritually]… And Ya’acov [the perfect patriarch]…alo, until his marriage was not complete” (Zohar 150a, Vayetze).

Now, our Sages, all of blessed memory, have openly cautioned us: Kedoshim tihiyu hevu persuhim min ha-arayot u-min ha-evera, “Distance yourself from the illicit relations and from sin” (Rashi at the beginning of Parashat Kedoshim). And “of all isurei ha’arayot, only regarding the avon [sin] of Mishkav Zachur the Torah uses twice the word Toeva [Vayikra 18:22]. The Talmud explains that Toeva is Toe Hu Ba, which means that ‘he is making a mistake in this’… That is, ‘this’ is against human nature! It is the type of avon that exists only to challenge G-d. It is something that comes from the anger which feeds this abominable rebelliousness” (R’ Moshe Feinstein, Teshuvah, Chelek 4 siman 115). And the Torah is also quite clear regarding the grave punishments of these forbidden unions, including that which occurs to the person committing these transgressions after he dies. The mekubal, HaRav Yehudah Fatiyah, the greatest student of the Ben Ish Hai, in his Sefer Minchat Yehudah describes his many conversations with tormented ruchot (spirits) which commited these abominations in life. They relate with terror the severity of their spiritual punishments! After all, not only from this transgression’s zera levatalah the sitra achra gets nourished and demoniacal beings are brought to life, but also each drop of semen spilled in vain implicates on the destruction of potential (unborn) children, which become imprisoned in the clutches of the klipot. Moreover, the ejaculated semen in a domain ‘absolutely improper’ deflowers these poor souls in a most perverse and horrible manner! Contrary to an union between man and wife which fulfills the mitzvah of procreation and gives the fruits of children (G-d willing), if oral sex occurs in this sin, chaz v’shalom, then the only thing fulfilled are the spiritual deaths of the children which are as if “swallowed” in this most merciless abomination! Yet, regarding these rebellious ones, all members of the Erev Rav, it is written: “They all alike have broken the yoke, and burst the bonds… a wolf… shall destroy them… because their transgressions are many, and their apostasies are great” (Yermiyahu 5:5-6). Additionally: “The wicked with their sins pollute both themselves and the Sanctuary [i.e., they contaminate the earth], and bring a ruach rah [an unclean spirit] upon themselves; but in time to come G-d will purify Israel and remove from them the unclean spirit” (Zohar 54a, Metzora). This ruach rah is the wicked Nebuchanetser, “who was deprived of his kingdom and he dwelt with the beasts of the field, his human countenance was taken away from him and from that day he did not bear the impress of a man” (Zohar 125b, Mishpatim) – and was only to bear the image of a wolf! And as it is known, “Nebuchanetser used to tear the flesh of a live rabbit and eat it” (Eicha Rabah 2:14), and Kabbalah says that, “He who has homosexual relations is reincarnated as a rabbit” (the Ari”zal, Sha’ar HaGilgulim, Hakdamah 22, end).

Each and everyone who is involved in this most grievous of sins must use all of his kochot ha-nefesh (spiritual forces) to do teshuvah and implore Hashem’s mercy.

 

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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 kedusha, chaz 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.

 

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IS THERE TIKKUN FOR THE SIN OF ZERA LEVATALAH? (Part 1)

רבי יעקב אבוחצירהKnow this well: “Both Torah rabbinical authorities of antiquity and later ones have affirmed that, the majority of the great tribulations that humanity has suffered, be it plagues, hunger, or war, truly have come from the ‘transgressions of the brit’ [Pogem HaBrit]. Any and all mitzvot and good deeds that the person fulfills while his brit is blemished, all goes to the sitra achra, may G-d have mercy… As such, if a man wants do come e serve Hashem, he should first properly rectify the ‘spiritual stains’ of his brit [which have occurred through the ‘spilling of semen in vain’] and later initiate his avodat Hashem. All transgressions against the brit, and the evil events that proceed from that are in fact alluded to in the admonitions of parshat Bechucotai. And that which is written – ‘But if you will not listen to Me’ [Vayikra 26:14] and ‘If you will not do all these commandments’ [ibid.] – does not insinuate that these individuals do not fulfill any of the mitzvot or that they do not study Torah. What is implied here is that, although these individuals study Torah and fulfill mitzvot, the principal is missing, for the brit, which is the most important is stained, and they have not rectified it! And once the brit is blemished and has not been rectified, all [i.e., Torah and mitzvot] is considered as being void and non-existent” (R’ Ya’acov Abuchatzera, Pituchei Chotam al HaTorah, Bechucotai; see the Ari”zal, Sha’ar HaKavanot, chelek sheni, Iniyan Sucot, Derush 7, on the subject of oneg–nega). HaRav Ya’acov also explains that, “As it is written in the Zohar, the person that has no fear of sin on the subjects of the brit has no fear of G-d in anything that he does. This is so, for his body, which is what fulfills the commandments is stained. Hence, all that he does is also stained! [He affirms that] in accordance to the Kabbalah [Zohar 52b, Metzora], the pasuk, ‘Be afraid of the sword [a metaphor for the sexual organ]; for wrath brings the punishment of the sword, etc.’ [Iyov 19:29] refers to this [to wit, to the stains of the brit that cause severe Divine decrees to befall the person” (Ibid. Pituchei Chotam).

 

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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.