Why is it that on Parashat Miketz it is written that “Yosef haTzaddik had two sons ‘before’ the famine” (Bereshit 41:50)?

Now, for the last post on the subject of Sod HaZivug (the “Secret of Sex”). Truly, these posts began with the actual beginning of this Blog (please see the first post). I endeavor to continue posting my many writings on other subjects as well, y”h. For things of this world which can easily lead to the various problems I have mentIoned throughout this Blog’s first section - truly the deceptions of the sitra achra - I would like to suggest the excellent article “A Cry From The Heart” by HaRav HaMekubal Daniel Frish z”l (on the www.breslev.co.il web site).

According to the Sefer Yetzirah (Mishna 1:5), the space continuum consists of three dimensions and the continuum of time, of two directions (past and future). As such, the Universe is constituted by four dimensions. Moreover, the Sefer Yetzirah explains that there is a fifth dimension, to wit, the moral dimension (spiritual, or soul), which possesses two directions: good and evil. This moral dimension underlines all other dimensions from the space-time continuum. The spiritual trajectory towards good or evil depends on the actions that man impresses upon the dimensions of the Universe, which reverberate in all of the olamot (spiritual worlds and this one, physical). For instance, we see this occurring in the procreative act. As it is known, “if the person sanctifies himself [and has the appropriate kavanot], he will bring a holy garment for the neshama of his child [which will be conceived through the act], and in this way, he will enable him to ser Hashem promptly. Regardless of the greatness that this soul may attain, it is nevertheless important that the father [and the mother] be sanctified during the act. But the neshama itself, apart from its ‘garments’ [i.e., the power of thought, speech, and action which clothe the neshama in its particular spiritual root and degree, which is solely decided by Hashem], is not affected by the sanctification [and kavanot] from the parents; in fact it happens at times that, the soul of a person infinitely elevated comes down and becomes the child of an ignorant and lowly person” (Tanya, Likkutei Amarim §2). However, the ‘spiritual replies’ to the actions of man on the physical level are also bound (and thus dependent) by time and its cycles, which albeit intimately connected to the physical continuum, do transcend it. This is the spiritual law of Sof ma’aseh, b’machshava tehilah (“last to be created, first to be conceived”, alluding to the B’nei Israel) which establishes the precedence of time over space, regardless of its dimensional connection. Hence, certain positive actions, even when appropriate but fulfilled on ‘inappropriate times’ can be without any effect or worse yet, with the contrary effect, chaz v’shalom. For example, Kabbalah Ma’asit teaches that kameyot (kosher amulets) for different purposes (E.g., ‘protection for pregnancy’, see Ta’amei Ha’Minhagim; Toldot Adam; R’ Menashe Ben Israel, Nishmat Chayim 3:25; Midrash Talpiyot 1, Efod s.v. V’HaEven; Deguel Machane Efraim, Vayicra, et. al.) need necessarily be written not only by someone with extraordinary knowledge and purity, but in precise times, that is, on specific months, days, and even hours of the day! The writing of the kameyot, which disrespects the correct times, loses its positive value, which comes from its alignment with the intermediary angelical forces that govern the five dimensions, thus rendering it incomplete (i.e., without the influence on the angelical entity) and even dangerous (i.e., by calling the attention of negative entities, chaz v’shalom).

And this is exactly how it was for Yosef. He knew the secrets of the illumination from kedusha (holiness) called the time of “seasons, for days and years” (Bereshit 1:14) of plenitude. But he also knew well the secrets “illumination” from tumah (impurity), called the time of time of ‘seasons, for days and years’ of famine. For to know the secrets of kedusha is to know the secrets of tumah. And what is this secret of tumah? “The secret of not procreating [when the sitra achra is ‘illuminated’, to wit] on the ‘seasons, for days and years’ of famine… When the time of famine rigns, it behooves man to sexually restrict and not to allow that the sitra achra be ‘multiplied’ [through the strange souls that in this time of famine descent to the children to be] in the world, chaz v’shalom” (Zohar I:204a, Miketz). In fact, the Ramak (R’ Moshe Cordovero zt”l) explains that, “The husband’s marital union with his wife should occur only when the Shechinah is in Its place, which means, between the ‘two arms’ [Chesed and Gevurah]. Now, when the Community is in danger [of famine] and the Shechinah is not between the two arms, these unions are prohibited” (Sefer Tomer Devorah, Perek Tet, citing the Tikunei Zohar from parashat Bereshit, Tikun 69). It is for this reason that Yosef HaTzaddik made sure to procreate ‘before’ this bitter time, thus avoiding any admixture in his acts – through the use of the holy and creative power of his brit kodesh - with the sitra achra. In this manner, he truly prevented the increase of the domain of profanity that would have benefited otherwise, chaz v’shalom, from the kedusha.

On a final note of this Blog’s section, it is equally not a proper time to have marital unions on a night preceding a fast. Through the Siyata D’Shemaiya this end-post is here on Erev Ta’anit Esther, baruch Hashem. Tzom Kal!

How does the (kosher) sexual act help rectify the world (Tikkun HaOlam)?

In the next few posts I shall deal y”h with issues of Kavanot (mystical intentions) as related to the subject of Sod HaZivug (Secret of Sex). This will then conclude the posts starting on the “End of Shovavim 5769”.

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 the Hashem 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.

Why in some Siddurim after the marital duties, it is written that 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 II:154b, Terumah; Talmud, Chulin 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 y’s“ (Zohar III: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 I: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 III: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).