WHY IN SOME SIDDURIM, AFTER THE MARITAL DUTIES, IT IS WRITTEN WE SHOULD THROW A LITTLE BIT OF WATER ON THE FLOOR, NEXT TO THE BED?

In continuation with related material to Sod HaZivug, Kabbalah brings that, “When one has eaten and is satisfied in a seudah, it is necessary to give the scraps and the dregs to the sitra achra, and any particles left upon the hands after a meal must be washed away [with the water called mayin achronim] so that the ‘other side’ may receive its due. Therefore the washing of the hands after a meal is an imperative duty [in order to avoid the ‘tribulations’ of the sitra achra. See Kaf HaChayim Sofer 181:8] and the water must be poured away into an appropriate place” (Zohar 154b, TerumahTalmudChulin 105a-b).

Now, the negative spiritual element that seeks to ruin man through constantly seducing him sexually to procreate (from the zera levatalah, as already explained) its progeny of shedim, and “who lives in the depth of the great abyss of the ocean… is a certain hot fiery female spirit named Lilit, yemach shemo“ (Zohar 19a, Vayikra). If man hears the Torah’s pronouncement, Kedoshim tihiyu (Be holy!), and treat the sexual act with his wife with awe of G-d, this most destructive of spirits does not have authorization to come close and injure, chaz v’shalom, this man and his loved ones – for it is hindered by three malachim. However, if the man is in fact seduced to stray off the praiseworthy path of the L-ord, “then, as a fool, he comes close to her [Lilit y’s]. She dresses with jewelry like an abominable prostitute, hugs and kisses him, and serves him wine filled with dregs and the remains of the Serpent’s venom. And when she sees him desiring her and moving away from the path of truth, she removes all of her adornments she worn for him… She then leaves him sleeping and goes up High in order to denounce and accuse him, so as to receive permission to destroy him. The fool then awakens, thinking he will have her again with all of his pleasurable fancies, but he sees her without her sweet vestments, for now she has become a powerful oppressor dressed in a hot and fiery garment, causing this fool great terror to the whole of his body and soul. This oppressor has terrible eyes, and a sharp sword with drops of venom dripping from it… She kills the fool and throws him in Gehinom” (Zohar 148a-b, Sitrei Torah).

As such, it is vital to know that Lilit y”s is always on the look out wishing to damage the world, seducing the ego of men with the illusion of our material existence. In fact, even when man unites with his wife in holiness to procreate, it is necessary to know the “medicine” to ward off this shed from any opportunity to bring harm, chaz v’shalom. In a low tone and “with the heart devout to Hashem, should the mane pronounce [in Aramaic]: Atifa be’kitefa izdamnat, sha’arei sha’arei, lah tiol ve’lah tinpok, la didan ve’lah be’advan. Tuv tuv, iamah it’reguisha, galgaloi lin karan, be’chulakah kadisha achidnah bikdusha de’malka it’atafna. ‘He who is covered by a sheet [to wit, Lilit y’s, who is always covered and wailing, for the name Lilit y’s is derived from crying, in Hebrew, yelalah] is here. Go far away from me, go far away from me. Ye shall not enter nor leave. This is not yours, nor does it belong to your portion. Return, return, the waters revolt, its waves expect you back. I connect to the holy portion. I am covered with the holiness of the King’. The man should cover his and his wife’s head for a short period, and then they should unite. After the act, it is necessary to spill a bit of water around the bed. This is the best protection” (Zohar 19a, Vayikra), since it is as much her barrier and her portion! It is her mayin achronim. In this way, man ensures that she will only take the drops of water, but not the “drops of life” (i.e., the vital and creative force of semen).

 

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

It is written regarding the creation of Adam and ChavaVayeva­rech 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 ZoharTikun 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 haarayot, 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 FeinsteinTeshuvahChelek 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 mekubalHaRav 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 ArizalShaar HaGilgulimHakdamah 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.

 

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.

 

IS THERE TIKKUN FOR THE SIN OF ZERA LEVATALAH? (Part 3)

As it is written in the Mishnah: “Ten Sefirot of nothing, the number of the ten fingers, five opposite five, and the brit yachid (single covenant) is in between, as ‘in the circumcision of the male organ and the circumcision of the tongue’” (Sefer Yetzirah 1:3). The secret of the brit yachid is expressed in the two levels – superior and inferior – of the power of da’at (lit. ‘knowledge’, representing the action-oriented conclusive intellectual power). In general it is additionally associated to the power of the soul related to concentration and sensitivity). Da’at eliyon (‘superior knowledge’) is the final truth that the Divine is the only true essence and reality and that the whole universe is “nothing” in comparisson. As such the absolute objetive of existence is the revelation of Hashem in the world. Da’at tachton (‘lower knowledge’), is the creation’s perception of an existent universe, but the Divine as Creator as an absolute “given”, yet totally “unknown”. And as it is written, “The external expression of the higher da’at is through the means of the speech of the tongue, especially in speaking words of Torah in general, and revealing the inner mysteries of the Torah, in particular… The external expression of the lower da’at is through the union of husband and wife [to procreate], as referred to in the original union of man and woman: ‘and Adam knew Chava, his wife’. [Marital relations are referred to as ‘knowing’ only when the procreative organ is circumcised, and indeed, we are taught that Adam was created already circumcised]… The tziniut [modesty, which is a ‘state of ocultation’] present in the holy union of husband and wife reflects the ‘unknowability’ of the Creator’s essence by His creation, especially in that very moment that the creation most emulates its Creator – the moment of procreation – attaching itself to His certain existence… From the above, we learn that the ‘tongue’ and the ‘procreative organ’ [the two manifestations of the ‘single covenant’ – the union of G-d and man] are interrelated in essence. From this we may infer that their ‘rectification’ is interdependent” (Rav Yitzchak Ginsburgh, “The Healing of Body and Soul – Part 8”; see Tikunei ZoharTikun 69, pg. 99a). This has extraordinary implications. for “The tikkun of one’s faculty of speech [to speak only good and ‘sweet’ words] and the ‘guarding’ of the brit of one’s procreative organ [to express one’s true love for one’s spouse in marital relations in holiness, thus guarding it not to become pogem habrit], ‘depend upon and influence one another’. For this reason the two terms: ‘the word [in Hebrew, milah] of the tongue’ and ‘the circumcision [in Hebrew milah] of the procreative organ, are the same” (ibidR’ Ginsburgh). This means that, among other things, the ‘manner’ in which the person speaks not only indicates the degree he lives his life in devotion to what is holy, but it acts as a fundamental ‘correction’ for the transgressions of the brit. Hence our Sages have spoken: “He who desires to be saved from the sin of spilling his seeds in vain should not contaminate the brit of his mouth. He should be particular in guarding it from sicha betela [idle talk] and lashon hara, for the tongue and the procreative organ go together, to wit, he who damages with his tongue will most certainly stumble with his organ” (R’ Chayim Yosef David AzulaiHaChidaAhavat HaKodeshTsiporen Shamirsiman 7,101. See also Eliyahu de VidasReshit ChochmahShaar HaKedusha, 11 & 17; Shelach HaKadoshShaar HaOtiotOt Shin).

Finally, the severity of transgressing the brit surpasses practically any other averah (see Shulchan AruchEven HaEzer 23:1; Zohar 214b, Vayakhel), for it has repercussions here and in all superior Olamot in a most devastating manner. In fact, the holy Zohar affirms that there is no teshuvah for the sin of spilling the seed in vain (Zohar 60a, Noach and 219b, Vayechi. See also R’ Eliyahu deVidasReshit ChochmahShaar HaKedushah 17 for an explanation of the Zohar’s intention regarding the teshuvah tataah, as it is also brought by the Alter Rebbe in the TanyaIggeret HaTeshuvah 4). Know that this is a transgression that actually eliminates both the person’s desire to come closer to G-d and the experience of awe of Him, and it is the means to exile neshamot in the klipot and sitra achrachaz vshalom. Yet, our holy Rabbanim have taught us that the person should never give up, and that in reality there are some truly wondrous spiritual medicines for this most pressing rectification, which ultimately can rescue the person from the thick darkness which covers him – “the iron furnace of captivity” (alluding to Devarim 4:20). This occurs only through teshuvah, a truthful and deep regret and ‘specific actions’ for the person in need of tikkun. With these corrections, the person may return to become sensitized with the Divine realities and in this way, his desire for connection with Hashem shall be restored y”H.

 

IS THERE TIKKUN FOR THE SIN OF ZERA LEVATALAH? (Part 2)

Now, HaRav Ya’acov elucidates al pi Kabbalah the pasuk in Iyov, however this quoted portion of the Zohar does not say anything regarding he who is pogem habrit. In fact, what is written there is that, “‘Be afraid of the sword… that you may know that there is a judgment [pronounced shadun but written shedin, demons]’… The Serpent’s lashon hara spoken to Chava brought death over man and his wife, and the whole of mankind. Hence it is written: ‘And their tongue a sharp sword’ [Tehilim 57:5], referring to the lashon hara. As such, truly, ‘Be afraid of the sword’, to wit, the lashon hara” (Ibid. Zohar, Metsora). What is the relationship between lashon hara and the transgression of the brit which brought R’ Ya’acov to derive such stark conclusions from this Zohar?

 

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’ Yaacov AbuchatzeraPituchei Chotam al HaTorahBechucotai; see the ArizalShaar HaKavanotchelek sheniIniyan SucotDerush 7, on the subject of onegnega). 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” (IbidPituchei Chotam).

 

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 TirtzachLo TinafLo TignovLo 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” (ibidYeshayahu 15. The previous Zohar 188a explains that this verse alludes to zera levatalah. See also Rashi on Yecheskiel 23:37; R’ Chayim VitalSha’arei KedushaChelek BeitSha’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 ChareidimChai 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 BreslovLikkutei Moharan I:141). May Hashem spare us from such punishments.