PURIM 5771

It is written: Vatilbash Esther malchut, "Esther put on her royal dress" (Megillat Esther 5:1).This is a concept of her crowning, for the royal garments of Malchut represent the light of Keter, as it is know "the end is wedged in the beginning" (Sefer Yetzira 1:7). So, Malchut, the lowest level (this world) is connected with Keter/crown, the most lofty level of kedusha ("holiness"). With this great light she crowns everything, for as it is written: “Esther elevates everything to emunoh/faith” (Tikkunei Zohar §21). To crown something is to raise that something to its most essential and significant level. This means, Esther represents the power to influence our emotions and drives towards kedusha, for that is the only true source of reality. Malka Esther is/corresponds to the Shechinah, the "Queen" that vitalizes all of the universe. Connecting to Purim is a deep connection to the Shechinah. May this chibur grow and vitalize your neshama towards da’at eliyon. These are the efforst every single Jew needs to make in order to hasten the comming of the only Mashiach Tzidkeinu, amem v’amem.

Rabbi Avraham

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.

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.

How does the sitra achra benefit from this spiritual energy?

As it is brought in Kabbalah, “For during all those [130] years that Adam kept away from his wife [Chava, to ‘know her’], unclean spirits came and conceived from him, and bore offspring, which are called ‘plagues of the offspring of Adam’ (Zohar I:169b, Vayishlach). The ‘unclean spirits’, known as sexual shedim (demons), are called Lilim y”s, and have origen in the feminine shed Lilit y”s. These are “impregnated” (see Avot d’Rebi Natan 37:3) from the spiritual energy of semen (spilled in vain) which was ‘not’ used in kedusha (and in this manner, impurify man) and give birth to the ‘plagues’ – another class of shedim – which flit about in the world ‘filling the atmosphere’ together with the other hordes, such as the mekatrigim (see Zohar I:190a, Vayeshev; III:196b, Balak; R' Chayim Palachi zt”l, Kaf HaChayim 240). Moreover, this progeny of shedim is very “special”, being that they are hybrid creatures of demoniac-souls (i.e., human neshamot that have no guf to be connected to, plus the Lilim y”s), which steal and so ‘starve these poor souls of their great vital energy’ (see Bamidbar Rabah 16:25) since each neshama that is brought down from its source above receive spiritual sustenance. 

Now, by Divine law, this plagues are as much considered the person’s children – for he was responsible for their fathering – as are their own children of flesh and blood in the world! These demoniac-souls then hunt their ‘causers of suffering’ (not the Lilim y”s, but their human parents that initiated all these sufferings for them), staying close to them and seeking to siphon their spiritual energy. And as it is written, “When a man goes to the side of the Left and walks in impurity, he draws to himself all kinds of impure spirits, and an unclean spirit clings to him and refuses to leave him, since these spirits cling only to those that cling to them first” (Zohar I:55a, Bereshit). This connection causes man great mental confusion and the machshavot zarot in his life, and vengeance from these plagues on the afterlife! Human beings are forbidden to father these “children”, for they profane the world and man, and seek to dominate humanity. This is contrary to G-d’s Law, which affirms: “Be fruitful, and multiply… and have dominion over the birds of the air” (Bereshit 1:28), to wit, all celestial creatures, for only “man was created in His image” (ibid. 27). It is good that man remembers in the image of Who he was created, so he can be one who is happy walking the straight path, “For the upright shall dwell in the land, and the innocent shall remain in it” (Mishlei 2:21), amen.