It is forbidden for a Jew to work on Shabbat. What is the esoteric reason for this prohibition?

It is important to understand that working on Shabbat implies on a “decree of death” (Shemot 31:15), chaz v’shalom. The Sod or mystical aspect of this subject is extraordinary, and I shall reveal only a small degree while hiding much more, merely summarizing in a simple form, all based on the Kabbalah of the Ari”zal (Sefer HaLikutim, Parashat Behar, et. al.). Although it is not ideal to reveal such things to such unprepared recipients, here follows my kavanah, may the Heavens witness this, to help those that still have any doubts regarding the prohibitions of work on Shabbat, so they may quickly do teshuvah and receive the kabbalat ol. As the Talmud says, “the person should do teshuvah one day before his death, e since we do not know when is this day, it is vital do be always doing teshuvah” (alluding to Shabbat 153a).

During the regular weekdays, there are spiritual forces that descend to our world’s level of reality in order to allow that tikkunim (“rectifications”) be made into effect through the permitted works to a Jew. In a more specific manner, every permitted work done during the week serves, in a way or another, to raise netzuzin kedoshim (“Divine sparks”) fallen in the physical level when the order of reality was not our current order of rectification, the Olam HaTikkun, but rather, the preceding order of the Olam HaTohu (“World of Chaos”). The order of the Olam HaTohu was broken apart, so to speak, through a deep and fundamental process of the Divine plan for the revelation and  ultimate evolution of Creation, particularly man, as it is taught by the Ari”zal. These spiritual forces that are the vehicle, through which all of these spark-elevations occur, return to their spiritual degree and level on Shabbat. On Shabbat, all is new, signifying that there is no need for spiritually elevate anything that has fallen from the destroyed primordial world of Tohu. Hence, there is no need for tikkunim on Shabbat. All is in order, truly perfect on Shabbat. Not even the work of boreh (“separation of food”) is allowed, for separating that which is not good in the food from the good part in it of itself implies in a removal of a negative element from a positive one, and that does not exist on Shabbat when after all, everything is in the category of the desired and rectified. Now, when the Jew performs a melachah (“forbidden work”) on Shabbat, chaz v’shalom, he elicits these spiritual forces that normally should operate only on weekdays to descend to the physical world in order to make into effect the appropriate spark-elevations.

However, as nothing can be elevated on Shabbat, these forces become as ‘forces in vain’, chaz v’shalom. Through this, the klipot, the negative forces that block the revelation of Divinity in the material world, can steal these spiritual powers, this holy light, and make use of them for its own negative uses, chaz v’shalom. Moreover, the klipot are called the “power of death”, and when the Jew profanes the Shabbat through some forbidden work, he receives the celestial decree of punishment through death, chaz v’shalom, since, worse than not using these forces for the elevation of fallen sparks, is the fact that they may fall under the domain and “clutches” of the klipot. This has the effect of literally nourish the klipot and sitra achra, the person then becoming a “partner of evil”, may Hashem have mercy on his soul. This nourishment has the additional effect of blocking the benefiting purpose of the Or Ayin Sof, thus causing a diminution of spiritual shefa (“flux of blessings”) to the world at large. This has the further effect of causing severe decrees (in the form of afflictions) to befall the person (and those close to him) who performed the transgression, the community, and the whole world, chaz v’shalom.

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.

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.