Friday, February 27, 2009
Why is it that on the holiest day of the year - Yom Kippur - the liturgy speaks of the ‘illicit relationships’ (Arayot)?
Thursday, February 26, 2009
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 of arayot 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 galui 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 III: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.
What are Arayot?
As we have treated the fundamental subject of zera levatalah, it becomes equally important to understand a whole area of greatly damaging behavior in which zera levatalah is “only” the final transgression. This is the area called in Torah, arayot. Let us explore it and related subjects.
Among various subjects, the parshiot Achare Mot and Kedoshim treat one, which is absolutely vital for the person seeking kedusha and distance from tumah, the essence of fulfilling the Divine injunction of Kedoshim tihiyu (Be Holy). We are speaking of the laws against the forbidden expressions of sexuality. These illicit activities are generally called Arayot. Although commonly translated as incest, the Torah definition of this subject is different from the contemporary vision. In fact, there are various “sexual unions” absolutely forbidden by Torah law, such as a man with a nidah (a woman during her menstrual cycle, and until she goes to the mikveh), all homosexual relationships and of bestiality, as well as incest and illicit relationships described in these parshiot. All of these arayot are considered by Divine law as belonging to the same exact category and degree of tumah as the idolatrous rituals used to sacrifice children to profane and inferior entities (see Vayikra 18:21, 20:2-5). That is why spiritual law declares: “The souls who commit these abominations shall be cut off from among their people” (Vayikra 18:29). It is noteworthy that all arayot, being one of the cardinal sins, are on par with both murder and idolatry - transgressions for which we are required to give up our lives rather than transgress. Moreover, Chazal explains in a most unquestionable manner that “the essential condition for sanctification is that the person must necessarily be distant from the arayot” (Rashi no Vayikra 19:1). And as it is esoterically known, “the objective of Creation is a dira b’tachtonim, a term explaining that Hashem created the world for He desired to have an abode in the lower worlds” (Midrash Tanchuma, Naso §16). This objective of Creation is only reached through the ‘sanctification of the world’, that is, through the efforts of man in Torah and mitzvot. It follows that, the transgression of arayot not only implies in a most intense degree of impurity and direct connection to the klipot and sitra achra, but these types of illicit relationships have cosmic implications as well, to wit, bringing severe dinim to the world and vivifying the negative forces, chaz v’shalom. The path of kedusha imposes a true distancing from all impurities and abominations for the soul, and in fact, impels the ultimate transformation of this evil in good. This occurs through the exclusive establishment of ‘Torah sanctioned relationships’, which bring man and the world the Divine shefa – the brachot from Hashem. Furthermore, it is only through kedusha that Mashiach will come, may it be soon, amen.
Wednesday, February 25, 2009
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 (above) 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 (inferior), 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” (HaRav Y. Ginsburgh שליט"א, “The Healing of Body and Soul - Part 8”; see Tikunei Zohar, Tikun 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” (ibid. R’ 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 Azulai zt”l, Ha’Chida, Ahavat HaKodesh, Tsiporen Shamir, siman 7,101. See also Eliyahu de Vidas zt”l, Reshit Chochmah, Sha’ar HaKedusha, §11 & §17; Sh”lach HaKadosh, Sha’ar HaOtiot, Ot Shin).
Finally, the severity of transgressing the brit surpasses practically any other averah (see Shulchan Aruch, Even HaEzer 23:1; Zohar II:214b, Vaya’khel), for it has repercussions here and in all superior Olamot in a most devastating manner, chaz v’shalom. In fact, the holy Zohar affirms that there is no teshuvah for the sin of spilling the seed in vain (Zohar I:60a, Noach and I:219b, Vayechi. See also R’ Eliyahu de Vidas zt”l, Reshit Chochmah, Sha’ar HaKedushah §17 for an explanation of the Zohar’s intention regarding the teshuvah tata’ah, as it is also brought by the Alter Rebbe in the Tanya, Iggeret 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 achra, chaz v’shalom! 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.