Multum Judaismi circumvolvi videtur Genesis Mandatum erat ut "egredere et multiplicare". Hac de causa difficile est opinari Iudaismum semel inclusisse traditionem continentis commercii spiritualium finium. Et tamen, secundum quosdam, Iudaismus propriam habuit traditionem secretiorem, quae occultam potentiam in commutatione virium sexualis pulsavit, ut videtur, sine ejaculatione.
Fecit Moyses potestatem industriae cum "aquas femininas" (mayim nukvim ) in unione cum uxore in tempore discriminis? Secundum Davidoff;
Qua quidem in tania, his magnum opus as founder of Chabad-Lubavitch Chasidism, the Rabbi explained that the notion of "female waters" essentially refers to the returning light that ascends from the lower realms to the higher ones. With sanctity and devotion one engages with the material world in such a way that it becomes a vehicle for spiritual ascent, enabling mayim nukvim oriri per structuram Sefirotic. (Vide imagines.)
quod Seor: praeterea cavet ne homines, qui peregrinandi sunt, caveant ne sacram cum sociis unionem frangant, neve eam imperfectam propter insufficiens cum feminino coniunctione relinquant.
Nonne Moyses consilium sexum sine exclamatio?
Auctore Alberto Davidoff, authore In Honorem Eros (En honor a Eros),Tabernaculo perfecto, Moyses edixit — cum aliis praescriptionibus — quisquis semen suum ediderat, se in lavacro rituali se purgare (reverti ad aquas puras).Davidoff citat clavem versum ex Leviticus:
Vir cum muliere coierit, et cum semine egreditur, lavabitur aqua, et immunda erit usque ad vesperum. Exodus 15: 18Davidoff designat discessum a statu « munditiae » solum fieri exitum in casu unionis sexualis in quo semen amissa est. In other words, not all types of sexual union result in “uncleanliness”.Anyone who suffers this semen loss – which would include ejaculating in order to reproduce – is faced with double consequences: He temporarily ceases to be part of the community, and has been weakened. Moses is thus credited with strong disapproval of semen expulsion during sex, and indirectly, with approval of sex without ejaculation.*
Sexum, ut videtur, oriuntur vel « dociles corpora », servi et victimae, vel entia qui novum imperium obtinent.
Rituale incendium
Davidoff etiam supponit columnas ignis ac nubis, quae Hebraeis die ac nocte comitari coepta sunt, de loco ad locum, et quae extra Tabernaculum ferebatur, energiam sexualem peculiari modo adhibitam esse.Hae "praesentiae" columnae cum intellectu aegyptio (etiamnunc apud Hebraeos) vigent djed quae ... caeli interioris seu divinae praesentiae apertionem notavit.Estne "ignis ritualis" metaphora ad usum spiritualem sexualis energiae? In Levit. 10 et 16 non legitimi ignis "holocausta" dire consectaria habent.
Procreation
Davidoff acknowledges that fundamentalists have generally cited “Go forth and multiply” as a command to sire large numbers of children. However, he clarifies that this is a misunderstanding, citing the work of Maurice Lamm writing about contemporary Judaism.According to Lamm, the Torah does not consider procreation primary and certainly does not confine sexual relations to procreative efforts. As Lamm points out, Genesis 1 (de "egredi et multiplicare" famam) pertinet ad physicam creaturam sicut homines animales. Genesis 2, e contra, Adamum et Evam describit quaedam spirituales notas consecuti. Hoc implicat genus unionis sexualis absque reproductione exsistere.Actus cosmogenicus amoris faciendi oportet secundum thema Iggeret ha-Kodeshv [septimum saeculum text], cogitandum est non esse separatum a conatu observandi, cognoscendi et superandi umbram .... Continens Ignis tam est de recuperatione Principalis Naturae impulsus, quanta est circa Conscientiae structuram.
"Aquae femininae"
Fecit Moyses potestatem industriae cum "aquas femininas" (mayim nukvim ) in unione cum uxore in tempore discriminis? Secundum Davidoff;Moyse tenebrarum momento referens, cum furibundus hominem interemit, eum ad fugam trahens. Seor: [seriem librorum mysticorum de iudaismo datorum circa 12th century] dicit:Post Moysen, qui etiam sedit super puteum, vidit aquam ad se conscendentem in secreto. mayim nukvimipse uxorem suam venturum sciebat. ... ibique occurrit Tziporah, uxori suae. [Sohar, Vayetse, 95.] Hoc arcanum aquae foemineae ascendendi (mayim nukvim) eadem vis est qua Moysen obvium habuit ad consectaria psychologica et spiritualia ut homicida factus esset. ...
... Videmus has aquas speciali obsequio referendas esse. Sine mayim nukvimkabbalists tradunt, ascensus per Arborem Sefiroticam non est. Mayim nukvim "excitari et elevari debet per subtilitatem materialitatis", scripsit Rabbi Schneur Zalman de Liadí in taniaubi etiam explicat aquas istas moveri versus masculinas aquas (in viris pariter ac feminis) cum accipiuntur pro emanatione a spiritu.
Qua quidem in tania, his magnum opus as founder of Chabad-Lubavitch Chasidism, the Rabbi explained that the notion of "female waters" essentially refers to the returning light that ascends from the lower realms to the higher ones. With sanctity and devotion one engages with the material world in such a way that it becomes a vehicle for spiritual ascent, enabling mayim nukvim oriri per structuram Sefirotic. (Vide imagines.)
quod Seor: praeterea cavet ne homines, qui peregrinandi sunt, caveant ne sacram cum sociis unionem frangant, neve eam imperfectam propter insufficiens cum feminino coniunctione relinquant.[Femina] coelestem sibi unionem consecuta […] praesentia te comitabitur et in domo tua habitabit, et propter hoc cubiculum tuum sine peccato visitabis et officium religiositatis habebis ante praesentiae commercium libenter exsequere. [ Citatur in Scholem , 1949 , p. XXXV.]
Delectatio sexualis
If controlled intercourse had a place in early Judiaism, such a tradition was certainly not “sex negative”. Judaism has a rich tradition of celebrating the loving, pleasurable union of mates as part of sacred ritual. The weekly Sabbath’s conjugal visit is an integral part of Shabbat’s ritual celebrations.The Iggeret ha-Kodesh hic coniugalis congressus commemorat tamquam arcanum rotae temporis, « finis sex dierum creationis physicae et principium. olam ha-ne''hamot (world of the souls)”.Judaism treats intimate relations not only as having the power to radically enhance lives, but also as the secret, essential nectar of the Jewish religion. Davidoff offers evidence that this same insight ultimately made its way into some corners of Latin et Islam quoque.Accedunt praeterita
In nearly all ancient (and even modern) accounts of sacred sex practices not geared toward procreation, hints of the practice remain somewhat obscure. In most sources, references to the practice have been scrubbed, others translated by biased or insufficiently knowledgeable translators, and yet others written almost in code to which modern readers no longer have the keysThe clues in Jewish texts described above furnish no exception. Still, evocative traces remain, as Davidoff reminds us in his meticulously documented En honor a Eros.________________________________* Keep in mind that the word "orgasm" was first used only in the 1680s and did not immediately refer to sexual climax. Ancient traditions did not have a single word for "orgasm". Therefore ancient sacred texts that appear to focus on semen retention may have been referring to climax. Indeed, without words for the phenomenon, and as such texts were generally addressed to men, they could not do otherwise than describe the orgasm by the most physical, visible, and concrete evidence of climax: the loss of semen. It may be important to read modern interpretations that refer only to semen retention in that light.
