Appendix 4: The prohibition of Zera Levatala[1]

Throughout this book, the concept of Zera Levatala was mentioned in various relevant areas. Occasionally it was mentioned in reference to prohibited actions, while in other times it was mentioned in reference to allowances. This chapter will serve as a compilation of all the areas in which Zera Levatala is discussed in the book, as well as a general overview of the subject. It is beyond the scope of this book to go into a full treatise on this subject, and hence the reader should be aware that there are more details and subjects relevant to it that are beyond the scope of this appendix.

1. The prohibition and its severity:

A. The prohibition:[2]

It is severely forbidden to spill seed in vain.

Is this prohibition Biblical or Rabbinical?[3] Some Poskim[4] rule that Zera Levatala is a Biblical prohibition, and some[5] even list it as part of the 265 negative commands. Other Poskim[6], however, learn that it is not a Biblical prohibition, but rather Rabbinical. It is clear from the Alter Rebbe in Tanya[7], that it is viewed as a Biblical prohibition, and the Alter Rebbe was a Posek in both Nigleh and Nistar.

The reason the prohibition is not mentioned in the Torah:[8] [Although] the prohibition of Zera Levatala [is hinted to in the Torah in various areas[9]], it is not explicitly recorded as a negative command together with all the prohibitions of sexual relations even though it is more severe than them, being that it is possible to release and redeem the sparks through proper Teshuvah, unlike the forbidden relations.

Doing so on occasion or a single time with one’s hand:[10] [According to all opinions[11]] it is forbidden to do Zera Levatala even on occasion, and even a single time, just as all other Biblical and Rabbinical prohibitions which are always prohibited to be done, even a single time. It is thus forbidden to do certain actions which can lead to Zera Levatala, such as actions that can lead to an erection, as explained in Halacha C, and other Halachos throughout this chapter.

Doing on occasion during intimacy with wife: According to all opinions, the above prohibition certainly applies during times that one is not being intimate with one’s wife, as explained above. However, during intimacy with one’s wife some Poskim[12] rule that it is permitted to occasionally have anal intercourse with her even if it leads to ejaculation and Zera Levatala.[13] Other Poskim[14], however, rule that it is never permitted to release seed in vain even on a single occasion, even during intercourse with one’s wife, and hence at all times ejaculation may only occur during vaginal intercourse. Practically, the final ruling follows this opinion and one is not to waste seed even on occasion, even during intercourse.[15] However, outside of vaginal and anal intercourse, it seemingly forbidden according to all opinions to ejaculate, and the above leniency was only recorded regarding anal intercourse.[16] It goes without saying that according to all it is forbidden to ejaculate through a hand job[17], or to finish outside one’s wife.[18]

To save one from sexual sins: Some Poskim[19] rule that if one is overcome with urge for a married woman or his wife who is a Niddah, then it is permitted to perform Zera Levatala in order not to transgress with one’s wife who is a Niddah, or a married woman. In such a case, he is to fast for 40 days during the summer, or sit in ice during the winter [as a Tikkun for the sin].

Safek Zera Levatala-Eino Miskaven:[20] Being that Zera Levatala is a Biblical prohibition, it is therefore forbidden even in a case of Safek, doubt.

Saris/Infertility-Infertile Semen, retrograde ejaculation:[21] Some Poskim[22] rule that the prohibition of Zera Levatala applies even towards the release of semen that is unable to impregnant a woman. Thus, it is forbidden even for one whose semen is infertile to perform Zera Levatala and release seed. Other Poskim[23], however, rule that one who is infertile does not transgress the prohibition of Zera Levatala. Practically, it is permitted for such a person to be intimate with his wife, and doing so is not considered Zera Levatala. Thus, one who has the condition of retrograde ejaculation does not transgress the prohibition of Zera Levatala neither when he is intimate with his wife, nor when he later urinates. However, he should not perform masturbation, even though no fluid ejaculation takes place at the time and the semen does not exit the body until he later urinates.

Pre-ejaculatory fluid: See Halacha 8!

Premature ejaculation: See Halacha 9!

Semen that excretes after ejaculation: See Halacha 11!

B. The severity:[24]

The sin of Zera Levatala is the most severe prohibition in the Torah. [Some Poskim[25] learn that this is not to be taken literally, as in truth sexual sins with a Niddah or married woman is much more severe. Other Poskim[26], however, explain that the intent is literal, and so is the position of Kabbalah.]

Murder:[27] Those who spill seed, on them the verse[28] states “Yideihem Damim Malu/Your hands are filled with blood” and it is considered as if they have murdered a soul.

Nidduiy-Excommunication?[29] One who performs Zera Livatala is considered to be in automatic Niduiy, [until he does Teshuvah[30]]. [However, some Poskim[31] rule that although one who does Zera Levatala is fit to be put in Niduiy, he is not in automatic Niduiy until a Beis Din actually excommunicates him.] Accordingly, such a person must repent prior to being intimate with his wife, in order so the intimacy not be defined as Bnei Niduiy.

The Mabul:[32] Performing Zera Levatala is considered as if one has brought a flood to the world.

Liable for death:[33] One who wastes seed is liable for death in the hands of heaven, as the Torah writes regarding the sin of Er and Onen.

Creates the greatest abundance of evil spirits more than any other sin:[34] There is no sin in the Torah, even the most severe of sexual sins, which creates as many evil spirits and Tuma and Kelipos as does Zera Levatala. It is thus much more severe than even the forbidden relations [i.e. Giluiy Arayos].

Causes one’s children to enter bodies of evil:[35] One who performs Zera Levatala causes the souls of what would have been his physical children, to become mixed with the Sitra Achra, and become invested in bodies made from the Sitra Achra.

Causes injury and death to one’s children:[36] The sin of Zera Levatala creates evil spirits which seek to injure one’s children.

Blemishes one’s mind:[37] Zera Levatala causes much damage to one’s brain and process of thinking.

Pours Elokus into Kelipa:[38] Zera Levatala causes Elokus to be drawn from Chochma and Bina of Atzilus into Kelipa.

Delays the redemption and delays completion of Avodas Habeirurim:[39] The sin of Zera Levatala delays the redemption and is the primary cause of the length of the exile. Thus, the redemption is dependent on the rectification of this sin.[40] The sin of Zera Levatala causes sparks of Kedusha to enter into Kelipos, thus creating a need to redeem them as part of Avodas Habeirurim, and delaying the redemption.[41]

C. Prohibition of causing erection:

It is forbidden for a man to consciously bring himself to have an erection [outside of a time of intimacy with his wife].

Excommunication-Niduiy: One who consciously brings himself to have an erection is [fit to be put[42]] in excommunication [by the Sages, and according to some Poskim[43] is automatically placed in actual excommunication].

The Mabul:[44] Touching one’s genitals and thereby bringing oneself to an erection is as if one has brought a flood to the world.

2. Women-Are women commanded against performing Zera Levatala:[45]

Some Poskim[46] rule that women are prohibited against performing Zera Levatala with their seed [i.e. female stimulation/masturbation[47]]. Other Poskim[48] rule that women are not commanded against performing Zera Levatala to their own seed. Nevertheless, according to Kabala, the prohibition of “Zera Levatala” applies equally to all women, and those who do so increase evil spirits and Kelipos.[49] Accordingly, a woman is to avoid getting herself sexually excited and stimulated, and is certainly to avoid masturbation, unless it takes place during intimacy.[50] The above, however, only refers to the actual act of stimulation, however to entertain sexual thoughts of a man is Biblically forbidden even for women, and hence thinking immoral thoughts of a man transgress a Biblical prohibition irrelevant of whether it leads to stimulation of Zera Levatala.[51]

This part of the article has been censored due to its intimate content. It is available in our corresponding Sefer or in the Kedushas Habayis full Sefer section on our website through a passcode

3. Gentiles- Are gentiles prohibited from performing Zera Levatala?

Some Poskim[52] rule it is forbidden for even gentiles to perform Zera Levatala. Other Poskim[53] rule that gentiles are not explicitly prohibited against performing Zera Levatala and it is thus not part of the seven Noahite laws. Others[54] say that although the gentiles are not explicitly commanded against it, it became accepted upon even gentiles to avoid doing so and is considered like law, and thus we find that Er and Onen were punished with death for doing Zera Levatala.

4. Intimacy with woman who cannot become pregnant:

It is permitted, and even a Mitzvah and obligation of Onah to have intercourse with one’s wife even if she cannot become pregnant, as explained in Chapter 2 Halacha 2E-F. The reason this does not transgress the prohibition of Zera Levatala is as follows:[55] Every marital union between a husband and wife which takes place in a form of holiness creates a Jewish soul. This soul may enter the body of another child who is born, such as a convert, if that woman does not become pregnant with the soul that they created. It is for this reason that marital unity is permitted between a husband and wife even during times that she cannot conceive, such as during pregnancy, or after menopause, and is not under the prohibition of Zera Levatala. Accordingly, the Zohar explains that although Sarah was physically barren, she merited to have many spiritual children. If, however, the intimacy is not one of a definite Mitzvah, such as one is not doing so for the Mitzvah of Onah but for pure lust, then no souls are born from this union, and it is as if that the seed has gone to waste.[56]]

Child brides:[57] It is [initially] forbidden for a man to marry a child bride [or woman who is past menopause, or is unable to have children[58], due to the prohibition of Zera Levatala[59]]. [Alternatively, it should not be done due to the obligation of Peru Urevu.[60]] However, if one [transgressed[61] and] married such a girl, it is permitted for him to have intercourse with her.[62] [However, some Poskim[63] rule that from the letter of the law, one may marry even a Ketana, and it is a mere stringency not to do so.]

5. Actions which are forbidden or possibly forbidden, due to Zera Levatala:

Causing an erection: Is forbidden. See Halacha 1C!

Touching and looking at one’s Eivar: See Halacha 16-17!

Forbidden thoughts-Shemiras Eiynayim:[64] Thinking immoral thoughts of woman is forbidden due to it leading to Zera Levatala.

Pornography and romance movies: It is forbidden to look at pornography even if it will not lead to Zera Levatala, and certainly if it can lead to it.  See Chapter 6 Halacha 22 for the full details of this matter!

Watching animals mating:[65] One may not stare at animals or birds who are mating. [Thus, one may not look at videos of mating animals.]

Riding on horse without a saddle:[66] Is forbidden due to it leading to erection and possible Zera Levatala.

Wearing tight pants:[67] Is forbidden due to it leading to erection and possible Zera Levatala.

Hugging, kissing and other activity that leads to an erection: This part of the article has been censored due to its intimate content. It is available in our corresponding Sefer or in the Kedushas Habayis full Sefer section on our website through a passcode

Hugging and kissing prior to traveling on the night of a Veses: Some Poskim rule that it is initially forbidden to even hug or kiss his wife prior to travel, if it is a Chashash Onah, and doing so will lead to an erection. Practically, if one suspects that hugging and kissing can lead to Zera Levatala, then it is best to appease her with words of affection and if this suffices for her to forgive him, then so be it. See Chapter 2 Halacha 3C for the full details of this matter!

Talking of matters that relate to the intimacy: It is permitted to talk with her of matters that relate to their intimacy, for the sake of increasing his lust and desire for her [or to increase her lust and desire for him].  However, he must beware not to talk to her too much about romantic and erotic issues between them if he has a predisposition of pre-ejaculation, and such excitement can lead to Zera Levatala. See Chapter 6 Halacha 5B for the full details of this matter!

Fellatio, Oral intercourse: This part of the article has been censored due to its intimate content. It is available in our corresponding Sefer or in the Kedushas Habayis full Sefer section on our website through a passcode

Non-penetrative intercourse: It is forbidden to ejaculate during non-penetrative intercourse due to the severe prohibition of Zera Levatala. See Chapter 6 Halacha 16B for the full details of this matter and above Halacha 1A!

Anal intercourse: It is forbidden to have anal intercourse with ejaculation, even on a single occasion. See Chapter 6 Halacha 16A for the full details of this matter and above Halacha 1A!

The use of condoms: It is forbidden to have intercourse while wearing a condom due to the prohibition of Zera Levatala.[68] Thus, if one has a disease [i.e. aids r”l] which prohibits him from ejaculating inside his wife, he is prohibited from having intimacy even with a condom, and he has no choice but to get divorced.[69] However, some Poskim rule that one may have relations with a condom in such a case if one makes a small hole in the condom to allow the passage of some sperm.[70]

Going to Mikveh even if intercourse cannot take place, such as after birth: Some Poskim[71] rule that a woman may go to Mikveh at night in order so the couple can engage in hugging and kissing, even if intercourse will not take place that night, such as due to a Chashash Veses or due to medical concerns, so long as there is no worry of it leading to Zera Levatala. Other Poskim[72], however, rule that she may not immerse in such a case, due to worry of it leading to Zera Levatala. Practically, one is not to be lenient if the husband is prone to have Zera Levatala due to this.

Family Planning-Contraceptives and Birth Control:[73] It is beyond the scope of this Sefer to delve into the subject of family planning and the use of birth control, and IYH a full treatise on the subject will feature in a future volume. The use of a contraception touches upon several possible prohibitions, including 1) Zera Levatala, 2) Transgressing Peru Urevu or Liareiv, 3) Prohibition of castration. This is dependent on the type of contraceptive being used, the number of children one already has, the medical and mental state of the mother, and the reason for why a contraceptive is desired. Aside for this possible letter of the law Halachic impediment, there are also Hashkafic reasons to abstain from using a contraceptive even when there is room to be lenient according to Halacha, as is well known that the Rebbe[74] and other Gedolei Yisrael urged couples to have large families and avoid family planning. Practically, the general approach today amongst G-d fearing Rabbanim is to only permit the use of a contraceptive if there is a real and legitimate physical and/or mental health reason applicable for doing so, or if it may affect the nursing of a newborn child. Every couple who is contemplating using a contraceptive is to bring up the matter to a qualified Rav, explain to him the reasons for why a contraceptive is being considered, and if deemed valid, to then ask his Halachic direction as to which type of contraceptive may be used and is recommended to be used, in the case of their predicament.  

Fertility treatments:[75] It is beyond the scope of this Sefer to delve into the subject of fertility treatments and IYH a full treatise on the subject will feature in a future volume. Fertility treatment may touch upon several Halachic issues, including 1) Zera Levatala, 2) Eishes Ish; 3) Mamzeirus, 4) Yichus; 5) Medical risks. This is dependent on the type of treatment being used, some of which do not touch upon any Halachic issues [i.e. pills to help with ovulation], and on the contrary are considered a Mitzvah to do, and other which touch upon the above Halachic issues. Aside for the Halachic issues involved, there may also be Hashkafic reasons to abstain from fertility treatment or certain types of them, even when there is room to be lenient according to Halacha. It is well known that the Rebbe in his time was not forthcoming with directing couples to have certain types of fertility treatments. Practically, every couple who is contemplating fertility treatment is to bring up the matter to a qualified Rav for guidance. There are a number of organizations, under the auspices of Gedolei Yisrael and Gedolei Haposkim [i.e. Machon Puah], who help couples with fertility treatment, both in Halachic and medical guidance, as well as in financial support, to which a Rav can refer couples to. To note however, that not all treatments offered under these organizations have the consent of all Poskim, as well as some treatments are only permitted after a certain amount of time has passed without the couple meriting to have children, and hence the couple is to speak with their Rav for direction as to which treatments are an option for them to do.  

6. Actions which are permitted to prevent Zera Levatala:

This part of the article has been censored due to its intimate content. It is available in our corresponding Sefer or in the Kedushas Habayis full Sefer section on our website through a passcode

7. The status of pre-ejaculatory fluid [i.e. precum]:[76]

This part of the article has been censored due to its intimate content. It is available in our corresponding Sefer or in the Kedushas Habayis full Sefer section on our website through a passcode

8. Premature ejaculation:

This part of the article has been censored due to its intimate content. It is available in our corresponding Sefer or in the Kedushas Habayis full Sefer section on our website through a passcode

9. Avoiding Zera Levatala during intercourse

This part of the article has been censored due to its intimate content. It is available in our corresponding Sefer or in the Kedushas Habayis full Sefer section on our website through a passcode

10. Semen that excretes after intercourse:[77]

This part of the article has been censored due to its intimate content. It is available in our corresponding Sefer or in the Kedushas Habayis full Sefer section on our website through a passcode

11. Nocturnal emission:

As a result of forbidden thoughts: Thinking immoral thoughts of woman during the day can cause one to have a nocturnal emission at night, and it is thus forbidden to do so.[78] One who does so is considered to have transgressed the prohibition of Zera Levatala.[79] The reason is as follows:[80] The thoughts of a sin create the souls of the Kelipah. This soul then searches for a body to enter into and thus when one thinks of forbidden matters during the day these souls visit the person at night and cause him to have a nocturnal emission which they can then use as bodies for their souls. For this reason one must be very careful in Shemiras Eiynayim, as even the mere stare can create a soul of Kelipah that will then cause the person to sin in Zera Levatala.

Not as result of forbidden thoughts:[81] If one did not think any immoral thoughts during the day, and anyways had a nocturnal emission at night, then he is not to be worried, as seemingly Hashem caused this to happen to help save him from death. In such a case, the ejaculation presents and expelling of evil, and in such a case the seeing of Keri is a positive occurrence for G-d’s righteous.

12. The Tikkun for Zera Levatala:[82]

Teshuvah: The sparks of holiness of the soul that has been trapped in Kelipos due to the sin of Zera Levatala can be elevated through performance of proper Teshuvah.[83] [This refers to regular Teshuvah Tatah, as this level of Teshuvah suffices to elevate the sparks from the Kelipos.[84] However,] a full and proper Teshuvah for the person who transgressed] is only accomplished if he performs Teshuvah Ilah.[85] Accordingly, the Teshuvah for Zera Levatala is more difficult than any other sin in the Torah.[86]

Kerias Shema Sheal Hamita with intense concentration:[87] The sparks of holiness of the soul that has been trapped in Kelipos due to the sin of Zera Levatala can be elevated through reciting Kerias Shema Sheal Hamita with intense concentration [i.e. Pirush Hamilos[88]]. In this regard, it is different than other sins of forbidden relations with a woman, in which case the sparks that are trapped in the Kelipos cannot be elevated in this method, and require an intense level of Teshuvah of Ahavah Raba.

Torah learning:[89] The Tikkun for the sin of Zera Levatala is to assiduously study Torah. The reason for this is because Zera Levatala blemishes the mind, and hence its Tikkun is through Torah study which involves the mind. If one already learns Torah assiduously, then he is to add even more in doing so.

Fasting and charity: One needs to fast and perform Siugufim [self-mortifications] as a Tikkun for the sin of Zera Levatala, in order to be saved from death in the hands of heaven, and suffering from above, as well as to hasten the atonement of his soul.[90] Particularly, according to the Arizal one is to fast 84 fast days as a Tikkun for the sin of Zera Levatala.[91] It is disputed if this number of fasts is required for each and every time one sinned with Zera Levatala, or if a single session of 84 fasts atones for all the past sins of Zera Levatala, and practically, one is to fast three sessions of 84 fasts, for a total of 252 fasts.[92] Nonetheless, today that we no longer fast for the sake of Teshuvah due to the weakness of the generation, one is to rather redeem it with charity.[93] [This equals 4,536 Peshutim, which is equivalent to 2,151 grams of silver, for a total of $1,592, according to the price of silver as of the 23rd of July, 2020.[94]] However, if one can afford to give more money than the above, then he should give more.[95] If one cannot afford to give the above amount, then he is to give as much as he can afford, as the main thing is to feel the pain of the money.[96] One is to give the charity to poor Torah scholars and other charitable institutions.[97] One is also to give charity every day prior to Shacharis and on occasion, also prior to Mincha.[98]

Shovivim:[99] The days of fasting and repentance known as Shovivim, was instituted for the sake as a Tikkun for the sin of Zera Levatala.

Memorizing Torah and saying it constantly:[100] Memorizing words of Torah and reciting them constantly is a Tikkun for the sin of Zera Levatala. Particularly, one is to study the Mamar of “Vehadarta Pnei Zakein” brought in Likkutei Torah Parshas Kedoshim.

The Rebbe’s suggestions: In a letter from the Rebbe, the following additional actions are suggested to help one stop the performance of Zera Levatala and be Mitakein the sin:

1. Hesech Hadaas: To remove one’s mind from the subject completely, [and not deal with it even in Torah].
2. To be careful in Tevilas Ezra.
3. To have a daily Torah lesson in Penimiyus Hatorah.

13. Men touching their genitals:[101]

A. If single, or wife not around, or during Niddah:

Above the crown/Glans:[102] One [must be very careful[103]] not to hold on to his Eiver[104] [from the beginning of the limb up to the crown[105]] while urinating [and certainly not during other times]. Doing so is considered as if one has brought a flood to the world as it[106] can bring one towards [stimulation[107] which can cause] spilling of seed[108].

Using a cloth:[109] It is permitted to hold onto the Eiver using a thick cloth which does not cause stimulation in order to help one urinate, [or verify whether he had an emission[110], or itch oneself[111]].

The crown/Glans:[112] It is permitted to hold on to the crown[113] [in order to direct the urine[114]] as this area does not stimulate a person [at all[115]]. [Furthermore, even if the Eiver is erect it is permitted to hold on to the crown.[116] However, the above allowance is only with regards to holding the crown in order to urinate properly without dirtying oneself in the process. However, one is to be stringent not to touch the crown, even in order to itch it or check for an emission.[117]]

The testis:[118] It is permitted to lift up the testis from below to help one properly urinate without becoming dirty in the process.[119] [However, it is forbidden to touch the area for other purposes.[120]]

The pubic area:[121] It is forbidden for an unmarried man to place his hands by his private area[122], lest he bring himself to evil thoughts. [This prohibition refers to the actual Eiver and not to the entire pubic area.[123]] He should not place his hand even below his naval due to this reason [lest he come to touch his Eiver[124]]. [However from the letter of the law, it is permitted to place one’s hands below the naval, in the pubic area, so long as he does not touch the Eiver, and majority of people are not careful in this matter. It is a mere act of piety and extra holiness to be stringent.[125] Some Poskim[126] however rule it is forbidden from the letter of the law to place one’s hand even by the pubic area.]

B. One who is married and his wife is Tahor and is in town:[127]

All the above is referring to one who is single, or is married but his wife is impure or is not in the same city.[128] If, however, one is married and his wife is pure and is with him in the same city, then from the letter of the law he may hold onto any part of his Eiver, even above the crown, when urinating, in order to prevent the urine from dirtying him.[129] Nevertheless it is an act of piety for even one whose wife is available to be stringent [not to hold on to the area above the crown even when urinating].[130] However it is forbidden from the letter of the law for even a married man whose wife is with him to hold on to the Erva [for other reasons, such as] to itch it [or to check if he had an emission[131], unless he is doing so using a thick cloth[132]].[133] It is proper to be stringent to avoid holding even the crown [for purposes other than urinating, such as to itch].[134]

14.  Looking at one’s Erva:[140]

It is an act of piety to avoid looking at one’s Erva.

_______________________________________

[1] See Even Haezer 23; Encyclopedia Hilchatit Refuit Erech Zera Levatala; Derech Mitzvosecha Mitzva Periya Virivya end of chapter 1; Sheyikadesh Atzmo [Nachmanson-2015] 430

[2] Michaber E.H. 23:1; Rambam Issureiy Biyah 21:18; Niddah 13a; See also Admur Kama 3:21-23; Basra 3:10; Michaber 3:14; All Poskim in coming footnotes in this chapter!

[3] See Toras Chesed 2:43; Igros Kodesh 9:25; 11:420 and 275; Encyclopedia Hilchatit ibid; Otzer Haposkim E.H. 23

[4] M”A 3:14 “By Vestos which are Rabbinical we are lenient, as opposed to here by this grave sin”; P”M 3 A”A 14; M”Z 13; Semak Mitzvah 292; Kiryat Sefer of Mabit Issurei Biyah 21; Or Hashanim L.S. 119; Derech Mitzvosecha ibid; Chaim Veshalom 2:18; Minchas Yechiel 2:22; Mechzeh Avraham E.H. 2:5; Maharash Engel 6:18; Achiezer 3:24; Aruch Laner Niddah 13a; Binyan Tziyon 237; Toras Chesed 2:43 according to Tosafus and Rabeinu Tam Sanhedrin 59b; Salmas Yosef of Rogotchaver 28 according to Rambam and Tosafus; Igros Moshe E.H. 3:14; Teshuvos Vehanhagos 3:359; Moadim Uzmanim 1:106; See Yevamos 34b regarding Er and Onen that they died for this sin; Niddah 13a “He brings a Mabul to the world”; Siddur Yaavetz Mosach Hashabbos Mitos Kesef 7 Chulya Beis 2 “Its known to all the severity of this sin”; Admur in Tanya in various chapters and areas including Tanya Chapter 7, Igeres Hateshuvah chapters 1, 9

[5] Semak Mitzvah 292; Or Hashanim ibid, brought in Derech Mitzvosecha ibid and Igros Kodesh ibid; Omitted from all other Moneiy Hamitzvos; See Igros Moshe E.H. 3:14; Igros Kodesh 11:275 who states the only one who lists it whom he has found is the Or Hashanim

[6] Toras Chesed 2:43 according to Ramban Niddah 13a; Ezer Mikodesh 23 that so is evident from all Poskim who permit Zera Levatala to save one from Eishes Ish; Pnei Yehoshua E.H. 44; Shevet Menashe 102

[7] Tanya Chapter 7, Igeres Hateshuvah chapters 1, 9

[8] Tanya Chapter 7

[9] See Niddah 13a that its learned from Lo Sinaf in the Aseres Hadibros; Others learn it from “Venishmarta Mikol Davar Ra”; Others learn it from the death of Er and Onen [see Tanya Igeres Hateshuvah chapter 1]; See Encyclopedia Hilchatit Refuit Erech Zera Levatala footnotes 143-155 for 8 different sources in scripture from which Poskim derive the prohibition from

[10] Setimas Kol Haposkim in E.H. 23:1-2; Kama 3:21-23; Basra 3:10; Michaber 3:14; Michaber Even Haezer 23:4; So is proven from all the prohibitions listed in E.H. 23 to prevent accidental Zera Levatala, such as to hold on to the Eivar, to sleep on one’s back, etc! 

[11] The law according to those lenient by non-anal intercourse: The allowance of those Poskim who permit ejaculation by Shelo Kedarka specifically refer to during intimacy, and by anal intercourse, and would limit their allowance to that case alone. This especially applies according to those Poskim who rule that using one’s hands for Zera Levatala is an addition prohibition of Niuf! [See Igros Moshe E.H. 1:70; 2:16; 3:14] However, see Beis Shmuel 25:2 who learns from the leniency of the Poskim who permit Shelo Kedarka that one may ejaculate with one’s hands for the purpose of checking if he has blood in his semen. 

[12] 2^nd opinion in Rama ibid; 2^nd opinion in Tur O.C. 240:4 and E.H. 25:2 and Beis Yosef 240:4; 2^nd answer in Riy in Tosafus Yevamos 34b; Bach E.H. 25:2; Pirush Harosh on Nedarim ibid explains that it refers to anal, and Rosh Yevamos 3:9 explains that doing so on occasion is permitted even with Zera Levatala and that the second answer of the Riy is the Ikkur, brought in Beis Yosef ibid; Tosafus Sanhedrin 58b; Rabbeinu Yerucham Nesiv 23:1; Agudah; See Sefer Chareidim Teshuvah 2, brought in Sh’lah Shaar Ha’osyos Kedusha 361-362, that in addition to negating this lenient opinion he explains that even according to this opinion, the term, on occasion refers to only one time throughout the persons entire life; However, see Elya Raba 240:10 in length in defense of this opinion here and negation of the opinion of Chareidim and that the intent here is that one may have anal intercourse even very often, so long as ejaculation only takes place on occasion; See Ezer Mikodesh 25:2 who leans to conclude that the main Halacha of the Rama and Beis Yosef follows this opinion and questions from where the Chareidim learned to interpret “on occasion” as only one time in one’s entire life.

[13] The reason: As the Torah only prohibited it similar to Er and Onen, in which they committed Zera Levatala constantly for the sake of not getting their wife pregnant. However, on mere occasion, does not transgress the general prohibition. [2^nd answer in Riy ibid]

[14] 1^st and Stam opinion in Rama E.H. 25:2 “He may penetrate her whether normally or abnormally” and the simple understanding is that this refers to anal intercourse as learns Elya Raba 240:10, Rambam Issureiy Biyah 21:9 “so long as semen is not released”; 1^st opinion in Tur E.H. 25:2 and Beis Yosef 240:4 and Beis Yosef E.H. 25:2 that we rule like Chachamim, Rebbe and Rav; 1^st answer of Riy in Tosafus Yevamos 34b; Panim Meiros 2:158; Kol Bo Hilchos Ishus; Ran Nedarim 20b; See Chareidim Teshuvah 2 [prohibits Zera Levatala]

[15] Chelkas Mechokeik 25:2; Beis Yosef E.H. 25 “It is a difficult matter to permit one to transgress Zera Levatala even on occasion, and thus one who guards his soul is to distance himself from this.”; Bedek Habayis, brought in Beis Yosef E.H. 25:2, that if the Riy would have seen the words of the Zohar regarding the severity of Zera Levatala, it would not have written it; Beir Heiytiv 25:2; Gur Aryeh 25; Pnei Moshe 25:2; Zayis Ranan 25; Sheyikadesh Atzmo 47:4 footnote 6

[16] The law according to the 2^nd opinion in Rama ibid: Seemingly, the leniency of the lenient opinion recorded in the Rama ibid only applies to anal intercourse, which is nonetheless defined as intercourse. However, to expel Zera Levatala through other forms of intercourse, such as oral, or Derech Eivarim, and certainly through the hands, would be forbidden according to all, even though it is done with one’s wife. Vetzaruch Iyun, as although the Heter of the Poskim ibid refers specifically to Shelo Kedarka, nonetheless some Poskim write that Shelo Kedarka includes all forms of intercourse [see Derisha E.H. 25:6; Torah Leshma 289 “Derech Eivarim, between her thighs, that he did not ejaculate inside at all”]. However, on the other hand, the Poskim all agree to the ruling of Michaber in E.H. 23:1 that it is forbidden to finish outside one’s wife, hence implying that the entire allowance of the above Poskim is limited specifically to anal intercourse, which is defined Halachically as a form of intercourse. Certainly, however, masturbating would be forbidden even according to this opinion, as proven from many sources in the Talmud and Poskim, and the leniency above is only relevant during intimacy, and possibly only during anal intercourse.

[17] Michaber E.H. 23:2; Rambam Issureiy Biyah 21:18; Niddah 13a [From the wording there it is clearly implied that a hand job is even more severe than Dash Mepfnim and Zoreh Mibachutz, which itself is also forbidden]

[18] Michaber E.H. 23:1

[19] Sefer Chassidim 176; Chelkas Mechokeik 23:1; Beis Shmuel 23:1

[20] P”M 3 M”Z 13; See however Mahariy Asad Y.D. 138 who seems to learn that if it is a Safek and Eino Miskavein then it should be permitted; SeeSheyikadesh Atzmo p. 702

[21] See Encyclopedia Hichatit Refuit 3 p. 198; and Erech Zera p. 390

[22] Sheilas Yaavetz 1:43; Binyan Tziyon 137; Imrei Binah 4 E.H. Ishus 8; Rav Poalim E.H. 3:2; Tzafnas Paneiachisxsurei Biyah 21:9

[23] See Minchas Chinuch end of Mitzvah 1; Imrei Eish Y.D. 69; Shevet Sofer E.H. 1; Peri Hasadeh 1:77; 3:53; Divrei Malkiel 5:157; Minchas Pitim 25; Levushei Mordechai Gimel O.C. 51; Maharsham 3:268; Chazon Ish Nashim 36:2; Minchas Yitzchak 3:108; Tzitz Eliezer 14:95; Otzer Haposkim 23:17-7; Igros Kodesh 9:205 [questions if its called Zera without the prostate secretions added to the semen]

[24] Michaber E.H. 23:1; Beis Yosef 23 in name of Zohar ; Rambam Issureiy Biyah 21:18 “A great sin”

[25] Beis Shmuel E.H. 23:1

[26] Chochmas Shlomo 23

[27] Michaber 23:2; Rambam Issureiy Biyah 21:18

[28] Yeshaya 1:15

[29] Implication of Michaber E.H. 23:2 and Rambam Issureiy Biyah 21:18 as learns Maggid Mishneh on Rambam ibid, and so learns Beis Shmuel 23:3 on Michaber ibid, and is brought in Beis Yosef E.H. 23; Niddah 13b regarding one who brings himself to an erection; Elya Raba 240:6 that by Zera Levatala the Nidduiy is automatic; Pirush Beir Hagoleh on Michaber ibid; Shulchan Hatahor 1 241:3; Kaf Hachaim 240:24; See Sheyikadesh Atzmo 57:3

Other opinions: [Opinion in Beis Yosef E.H. 23; Bach E.H. 23 in opinion of Tur; Chelkas Mechokeik 23:3; Opinions in Beis Shmuel 23:3; Perisha 240:4; Elya Raba 240:6; Tosafus Niddah 13b; Rashba; Ramban; Riy; Lechem Chamudos on Rosh Niddah 2:8 in opinion of Rambam and other Rishonim; Maggid Mishneh on Rambam Issureiy Biyah 21:18 in name of Ramban, Rabbeinu Yaakov, and Rashba]

[30] See Shulchan Hatahor 241:3; Mishneh Halachos 7 213:3 based on Riaz Moed Katan 3:2

[31] Opinion in Beis Yosef E.H. 23; Bach E.H. 23 in opinion of Tur; Chelkas Mechokeik 23:3; Opinions in Beis Shmuel 23:3; Perisha 240:4; Elya Raba 240:6; Tosafus Niddah 13b; Rashba; Ramban; Riy; Lechem Chamudos on Rosh Niddah 2:8 in opinion of Rambam and other Rishonim; Maggid Mishneh on Rambam Issureiy Biyah 21:18 in name of Ramban, Rabbeinu Yaakov, and Rashba]

^[32] Admur Basra 3:10; Kama 3:22; In Kama ibid Admur writes that spilling of seed is like bringing a flood to the world, while in Basra it is implied that even the mere touching of the limb is like brining a flood being that through doing so one can come to spill seed.

[33] Tanya Chapter 7

[34] Tanya Chapter 7; Kaf Hachaim 240:6

[35] Shaar Hakavanos p. 363; Derech Mitzvosecha Mitzvah Peru Urevu; Kaf Hachaim 240:6; Pela Yoeitz

[36] Or Hachaim Hakadosh Mishpatim 19 based on Zohar 1:219

[37] Shaar Hakavanos p. 363

[38] Shaar Hakavanos p. 363

[39] Likkutei Torah Arizal Yeshaya 59:20; Toras Menachem 5714 p. 66 and 1:144; Letetr of Rebbe to Taharas Yom Tov “One delays the redemption with this sin”

[40] Toras Menachem 5714 p. 66

[41] Pela Yoeitz

[42] Implication of Michaber Y.D. 334:43 as the 21^st matter which leads to Niduiy and that if one transgresses it “He is put into Niduiy” which implies that until he is actually excommunicated he is not in Niduiy; Implication of Michaber E.H. 23:2 that only one who does Zera Levatala is in automatic Niduiy [and thus the Michaber omits writing in 23:3 that one who causes himself to have erection is in Niduiy, as he is only fit to be put in Niduiy, unlike Zera Levatala]; Opinion in Beis Yosef E.H. 23; Bach E.H. 23 in opinion of Tur; Chelkas Mechokeik 23:3; Opinions in Beis Shmuel 23:3; Perisha 240:4; Elya Raba 240:6; Tosafus Niddah 13b; Rashba; Ramban; Riy; Lechem Chamudos on Rosh Niddah 2:8 in opinion of Rambam and other Rishonim; Maggid Mishneh on Rambam Issureiy Biyah 21:18 in name of Ramban, Rabbeinu Yaakov, and Rashba; Kaf Hachaim 240:24; Sheyikadesh Atzmo 57 footnote 3

Other opinions: Some Poskim rule that even one who brings himself to erection is in automatic Niduiy. [Maggid Mishneh on Rambam Issureiy Biyah 21:18 that so is implied from Rambam, and so brings Beis Yosef ibid; Beis Shmuel 23:3 in implication of Michaber E.H. 23:2 regarding Zera Levatala, and the same would apply to an erection; Pirush Beir Hagoleh on Michaber ibid; Shulchan Hatahor 1 241:3; Implication of Setimas Kol Haposkim ibid]

[43] See other opinions Poskim in previous footnote

^[44] Admur Basra 3:10; Kama 3:22; In Kama ibid Admur writes that spilling of seed is like bringing a flood to the world, while in Basra it is implied that even the mere touching of the limb is like brining a flood being that through doing so one can come to spill seed.

[45] See Otzer Haposkim E.H. 23:1-4; Encyclopediua Talmudit 11; Encyclopedia Hilchatit Refuit Zera p. 391; Sheyikadesh Atzmo [Nachmanson-2015] p.  295-301; 423

[46] Rashi and Rabbeinu Chananel brought in Tosafus Rosh on Niddah 13a; Ramban Niddah ibid “I do not agree with Tosafus, as although women are not commanded in having children, they are commanded against destroying the seed.”

[47] So is evident from Niddah ibid that it is referring to stimulation, however regarding the exact definition of seed of a woman, this matter is unclear and the Mefarshim offer various explanations: [See also Brachos 60a, Niddah 28a and 31a “When a woman gives seed first she conceives a male child”] 1) The female seed in this context refers to the moisture that she experiences in the area during intimacy. [Seforno Tazria; Implication of Torah Lishma 504; Sheyikadesh Atzmo 21:3] 2) The term seed used in the above context refers to the blood that gathers in the woman’s womb at the conclusion of stimulation. [Ramban on Tazria; Rabbeinu Bechayeh ibid; Chazon Ish Y.D. 104:3]

[48] Mishneh and Gemara Niddah 13a “Nashim Lav Bnei Hargasha Ninhu”; Tosafus Niddah ibid and 2nd approach in Tosafus Rosh on Niddah ibid that this means that they are not commanded against performing Zera Levatala as their seed remains inside their body even after it is stimulated and is hence never spilled; Tosafus Yevamos 12b; Shut Tzafnas Paneiach [Rogatchaver] 164; Torah Lishma 504 based on fact that Zera Levatala is not mentioned for reason for prohibiting lesbian relations and that so is evident from the Talmud, Rambam, and Poskim [unlike what he writes in Ben Yehoyada Niddah 13a]

[49] See Shaar Hakavanos Inyan Drush Layla 7; Zohar Pekudei p. 264; Yesod Yosef Tikkun 6; Yifei Laleiv 239; Ben Yehoyada Niddah 13a; Torah Lishma 504; Ben Ish Chaiy Pekudei 1:13; Rav Poalim 1 Sod Yeshatim 9; Od Yosef Chaiy Shoftim 24; Kaf Hachaim 239:3; Yabia Omer Y.D. 4:27

[50] Sheyikadesh Atzmo 21:4

[51] Igros Moshe Even Haezer 1:69; Shevet Halevi 5:197; See Ramban Niddah ibid “As it brings to Hirhur”

The source and reason: As the verse states “Lo Sasuru Acharei Levavchem Viachrei Eiyneichem” from which we learn that it is forbidden to entertain thoughts promiscuity, and there is no differentiation between a man and woman in this command. [Shevet Halevi ibid; Igros Moshe Even Haezer 1:69; See Sefer Chassidim 614 “A woman should not hear the voice of a man as whatever a man is commanded in so too a woman”;]

[52] Rashba in name of Ramban, brought in Mishneh Limelech Melachim 10/7 “Venachzor”: “Although the gentiles are not commanded to have children they are nevertheless prohibited from destroying seed, as we see that they were all punished for doing so in the times of the Mabul.” See Mishneh Lemelech ibid who concludes “I do not know where this is hinted to in the Torah”

[53] Not listed in Rambam Melachim 10 as a prohibition; Tosafus Sanhedrin 59b “We know that Bnei Noach are not commanded in the Mitzvah of Peru Urevu being that whoever is commanded in Peru Urevu is commanded not to do Zera Levatala [and from the fact Zera Levatala is not listed as part of the seven Nohaite laws we see they are also not commanded to have children].”

[54] Sh’lah Vayeishev p. 170 “Go see how severe is the sin of Zera Levatala that Er and Onen were liable for death even prior to Matan Torah, and even though we do not find any prohibition for a Ben Noach. Nevertheless since they received the prohibition form their forefathers [therefore they were punished.”

[55] Zohar 3:138; Rabbeinu Eliezer Ben Archa 10; Shlah Hakadosh Lech Lecha p. 45 and Shaar Ha’osyos Erech Kedusha 402; Chesed Leavraham [Rav Avraham Azulai] Mayan 2 Nehar 65-66; Or Hachaim Vayikra 12:2; Elya Raba 240:2; Chida in Nitzutzei Oros in name of Maharam Galanti; Ben Ish Chai Vayeira 1:24; Biur Halacha 240:1 “Ela Beonah” in name of Elya Raba in name of Mekubalim; See Mamarei Admur Haemtzai Shmos 1:5; Sefer Hamamrim 5711 p. 206; Sheyikadesh Atzmo 14:13

[56] Ezer Mikodesh E.H. 76:1

[57] Michaber E.H. 23:1; Rambam Issureiy Biyah 21:18

[58] Chelkas Mechokeik 23:2

[59] Implication of Michaber ibid; Bach 23; Rambam ibid

[60] Beis Shmuel E.H. 23:2

[61] Chelkas Mechokeik 23:4

[62] Rama 23:5

[63] Taz 23:1

[64] See Michaber E.H. 23:3; Kesubos 46a; Avoda Zara 20b; Based on verse in Devarim 23:10

[65] Michaber E.H. 23:3; Rambam Issurei Biyah 212:21; Avoda Zara 20b

[66] Michaber E.H. 23:6; Semak 292

[67] Rama E.H. 23:6; Niddah 13b

[68] Shut Maharsham 3 in Hashmatos; Shevet Sofer 2; Maharash Engel 7:86; 8:90; Tzur Yaakov 141; Yagel Yaakov  Y.D. 66; Dovev Meisharim 1:20; Igros Moshe E.H. 3:21; 4:67; 1:63

[69] Nishmas Avraham C.M 420 in name of Rav SZ”A

[70] See Nishmas Avraham ibid

[71] Even Shoham 14, brought in Pischeiy Teshuvah 184:22; Sheilas Yaavetz 2:10; Chut Shani Niddah 197:3; Shevet Halevi 8:271; See Rama 184:10 and Admur 184:33-35; Or Tzadikim 32:4

[72] See Poseiach Shaar 23:27; Beir Moshe 8:91; Piskeiy Teshuvos 240 footnote 44; Regarding prohibition of night of Veses, see: Aruch Hashulchan; Taharas Yisrael; Darkei Teshuvah; Maharam Shick 364; Nitei Gavriel Niddah vol. 2 102:2; So ruled to me Rav Farkash in a phone conversation and so he rules in Taharah Kehalacha 24:109 and footnote 177; See also Piskeiy Teshuvos 240 footnote 44; Sheyikadesh Atzmo 11 footnote 4; Shut 38 in back of Sefer

The reason: As this can lead to them having intercourse. [Poskim ibid; however see Taharah Kehalacha ibid footnote 177 who negates this reason] Alternatively, it is because it is a danger for her to immerse and not have relations, as stated in the below Q&A. [Taharah Kehalacha ibid]

[73] See Michaber E.H. 5:11-12; Rambam Issurei Biyah 16:10; Chelkas Mechokek 5:6; Beis Shmuel 5:14; Taz 5:7; Radbaz 1596 [prohibition of using Moch unless there is Sakana]; Chasam Sofer 20, brought in Pischeiy Teshuvah 5:11; Igros Moshe E.H. 21 [IUD] 22 [Heter for mental health reasons]; 24 [Using pills if weak]; E.H. 4:62 [regarding C-section]; Minchas Yitachak 26;  Nishmas Avraham E.H. pp. 131-143 for full overview of opinions in Poskim; Encyclopedia Hilchatit Refuit [Shteinberg] volume 4 Erech Menias Hirayon pp.724-820 [full overview in both Halacha and medicine]; Shulchan Menachem 6:2 [p. 8-17]; Article by Rav Herschel Shachter, RY of YU “Halachic aspects of Family Planning,” printed in journal of Halacha and contemporary society; Taharas Yisrael 240:37-40;

[74] See Sichas Yud Shevat 5730; 6^th Tishreiy 5741; 24^th Teves 5741; Rosh Chodesh Shevat 5741; Beshalacha 10^th Shevat 5741; 15^th Shevat 5741; 23^rd Iyar 5742; 20^th Av 5742; Erev Rosh Hashanah 5742; Bamidbar 25^th Iyar 5743; 6^th Tishreiy 5744; 13^th Tishreiy 5744; 11^th Nissan 5744; 27^th Elul 5744; 6^th Tishreiy 5745; 16^th Adar 5747; Friday Sukkos 5748; 11^th Shevat 5749; Sheyikadesh Atzmo [Nachmanson-2015] p.  114-116

[75] See Encyclopedia Refuit Hilchatit [Shteinberg] Vol. 2 pp. 545-593 regarding IUI; pp. 817-925 regarding IVF and surrogate motherhood; Vol. 6 pp. 337-393; Sefer Ratz Katzevi the volume on fertility treatment in great length; Tzitz Eliezer 13:97 regarding IVF with other man’s sperm; Surrogate motherhood; Sefer Asia 12:227-235 for and article of Rav Avraham Baruch Pezner and Rav Yosef Simcha Ginzberg on the directives of the Rebbe on the subject of IUI and IVF

[76] See Eis Dudim p. 22; Vedarashta Vechakarta 5 E.H. 2:3; Sheyikadesh Atzmo 43:3 [p. 426]

[77] See Sheyikadesh Atzmo 18 footnote 1; Sheyikadesh Aytzmo 43:4-6

[78] See Michaber E.H. 23:3; Kesubos 46a; Avoda Zara 20b; Based on verse in Devarim 23:10

[79] Implication of Sefarim ibid

[80] Or Torah of Maggid 197

[81] Or Torah of Maggid 209 in name of Besht

[82] See Tanya chapter 7 and Igeres Hateshuvah 4 and 8

[83] Tanya Chapter 7

[84] See Tanya Likkutei Biurim; Tanya Pirush Chassidus Mevueres Iyunim Chapter 7:132; Biurim Upinyanim p. 105 by Rav Moshe Link

[85] Tanya Igeres Hateshuvah 8; Reishis Chochmah Shaar Hakedusha Chapter 17

[86] Derech Mitzvosecha Mitzvah Peru Urevu in name of Zohar and Reishis Chochmah

[87] Tanya Chapter 7; Peri Eitz Chaim Shaar Kerias Shema Sheal Hamita chapter 4

[88] Rebbe Rayatz, brought in Pirush of Rav Shlomo Chaim Kessleman on Tanya ibid; and Biurim Upinyanim p. 105 by Rav Moshe Link

[89] Tanya Igeres Hateshuvah 9

[90] Tanya Igeres Hateshuvah 1

[91] Tanya Igeres Hateshuvah 3; Shaar Ruach Hakodesh Tikkun 27; Kaf Hachaim 240:6

[92] Tanya Igeres Hateshuvah 3

[93] See Tanya Igeres Hateshuvah 3

[94] See Admur 334:28; Rama 334:26; Terumas Hadeshen Pesakim 60; Piskeiy Teshuvos 334:10 that 18 Peshutim is 19.2 grams of silver and see there in great length regarding other Tikkunim and Kaparos

[95] Tanya Igeres Hateshuvah 3; Admur ibid

[96] See Admur ibid

[97] See Piskeiy Teshuvos ibid

[98] Letter of Rebbe

[99] Shaar Ruach Hakodesh Tikkun 27; Kaf Hachaim 240:6

[100] Letter of Rebbe

^[101] Kama 3:21-23; Basra 3:10; Michaber 3:14; Michaber Even Haezer 23:4; Rambam Issureiy Biyah 21:24

Discussion of these matters: See Igros Kodesh 8 p. 24 that although in previous generations these topics were avoided, in today’s generation it is a Mitzvah to publicize these matters.

[102] Kama 3:21; Basra 3:10

^[103] Kama 3:21; Lit. “Yizaher Meoad”

[104] This refers to the male reproductive organ.

[105] In Admur [Kama and Basra ibid] this is referred to as the crown and above. Practically it refers to the entire organ up until the crown.

^[106] Basra 3:10; Kama 3:22; In Kama ibid Admur writes that spilling of seed is like bringing a flood to the world, while in Basra it is implied that even the mere touching of the limb is like brining a flood being that through doing so one can come to spill seed.

^[107] Basra 3:10

[108] To note that in Basra ibid Admur states “zera levatala”. However in Kama ibid he writes “Shichvas zera levatala”. To note that according to Kabala the prohibition of “Zera Levatala” applies equally to women, and those that do so increase evil spirits and Kelipos. [See Shaar Hakavanos Inyan Drush Layla; Yifei Laleiv 239’ Kaf Hachaim 239:3] It is also forbidden according to Halacha based on the prohibition against entertaining forbidden thoughts. [See Igros Moshe Even Haezer 1:69]

[109] Basra 3:10; Kama 3:22; based on Gemara Niddah 13; M”A 3:15 and so rules: Elya Raba 3:12; Shach Yoreh Deah 182:6; Chayeh Adam 3:3

Other Opinions: Some Poskim [Kerem Shlomo Niddah ibid; Bechor Shur; Birkeiy Yosef 3:9] are stringent even by a thick cloth [due to it never being permitted by urinating and only by Teruma was it permitted] and so concludes Kaf Hachaim 3:39; Piskeiy Teshuvos 3:8. The M”B 3:29 records a stringent opinion that argues on the allowance due to us not knowing the measurement of a thick cloth.

[110] Kama ibid

[111] Basra ibid; Seder Hayom “Seder Halayla”

^[112] Kama 3:21, Basra 3:10; simple implication of Michaber 3:14 and so rules Nivei Shalom 3:16; Shev Yaakov 4; Kaf Hachaim 3:41

Other Opinions: The Olas Tamid questions whether a single man may touch the crown while urinating. The Pela Hayoetz [Machshava] concludes that due to the severity of the matter it is proper for every person to be stringent in this regard to not even hold on to the crown while urinating and rather he is to either lift his testis or use a thick cloth when urinating.

[113] In Admur [Kama and Basra ibid] this is referred to as the crown and below towards the ground. Practically it refers to the entire crown area. In anatomy this area is referred to as the glans.

^[114] Kama ibid

^[115] Kama ibid, and so is evident from Basra

^[116] Kama ibid; Perisha 3:13; Olas Tamid 3:14; Elya Raba 3:13; Kaf Hachaim 3:40

Other Opinions: The Kisei Eliyahu 3:6 rules one may not touch the crown area while the organ is erect.

^[117] Kama 3:23; Shev Yaakov 4 brought in P”M 3 A”A 1; Kaf Hachaim 3:44; Biur Halacha 3 “Lo Hutar” writes in name of Malbim that it is forbidden.

^[118] Basra 3:10; Kama 3:21; Michaber 3:15

Other Opinions: The Bechor Shur Niddah 4:13 rules it is forbidden to touch the testis even for urination purposes.

^[119] The Reason: As touching the testis does not stimulate a person [and hence will not lead to spilling of seed]. [Kama 3:21 omitted in Basra ibid]

[120] May one hold onto the testis during other times? It is strongly implied from the wording in Basra ibid that one may only touch the testis in order to avoid getting a lot of urine on oneself. However for other reasons it would be forbidden. So also rules Gr”a in Even Hazer 23:4; Peri Megadim 3 A”A 14; Tzitz Eliezer 19:4 and so concludes Piskeiy Teshuvos 3:8. However this is unclear from Michaber and Kama ibid.

[121] Michaber Even Haezer 23:4; Rambam

[122] Literally “Mabushav”

[123] Taz Y.D. 182:3; M”A 3:14 and P”M 3 A”A 14 based on Tosafus Niddah 13a, brought in Biur Halacha 3:16 “Lo Hutar”

Other opinions: Some Poskim rule it is forbidden to place one’s hand even by the pubic area. [Bach Y.D. 182, brought in Taz ibid, based on Tur, Rashi and Rabbeinu Tarfon in Gemara Niddah 13a that “Whoever places his hand below his naval should have his hand cut off”; See also Shach 182:6 who argues on the Bach in his explanation of Rashi but seems to agree in principal to his ruling; See however M”A and P”M ibid that explain Rebbe Tarfon to be refering to the actual Eiver; See Biur Halacha 3:16 “Lo Hutar” who gives room for this ruling of the Bach]

[124] Taz ibid

[125] Taz ibid; M”A ibid as explained in P”M ibid brought in Biur Halacha 3:16 “Lo Hutar”; Taz ibid that so is proven from the fact Rabbeinu Hakadosh was praised for being careful in this, thus proving it is not an actual prohibition but an act of piety and that so is implied from Michaber 182:3 and E.H. 23:4 and the wording of the Rambam; M”A ibid as explained in P”M ibid [brought in Rav Akiva Eiger 182] to be his own opinion that below the naval means the Eivar and above it is merely a Midas Chassidus that not even the other Tanaim were careful in, however the M”A negates the Taz ibid’s proof from Rabbeinu Hakadosh based on Tosafus who explains the novelty of Rabbeinu Hakadosh was the fact that he avoided doing so despite being married. Likewise, the M”A and P”M ibid negates the Taz’s explanation of the Michaber:Rambam and hold that according to the Michaber it is forbidden.]

[126] Bach Y.D. 182 based on Tur, Rashi and Rabbeinu Tarfon in Gemara that “Whoever places his hand below his naval should have his hand cut off”; See also Shach 182:6 who argues on the Bach in his explanation of Rashi but seems to agree in principal to his ruling; See however M”A and P”M ibid that explain Rebbe Tarfon to be reefing to the actual Eiver; The M”A ibid and P”M ibid conclude that the Michaber ruled like the Rambam that under the naval is forbidden from letter of the law for all people, as they learn Rebbe Tarfon litteraly. Thus, while the Taz ibid learns that even the Michaber agrees it is permitted, the M”A ibid learns him to rule ikt is forbidden; See Biur Halacha 3:16 “Lo Hutar” who gives room for this ruling of the Bach

[127] Kama 3:22; Basra 3:10 with slight differences of wording; Michaber 3:14 and 16; Halacha Berurah 3:5; Yad Aaron; Mamar Mordechai 3:11; Nivei Shalom 3:15; Kitzur SH”A 151:3; Kaf Hachaim 3:43

Other Opinions: The Taz 3:13 learns that the Tur forbids even a married person from holding on to the Eiver. The Pela Hayoetz [Machshava] concludes that due to the severity of the matter it is proper for even a married person to be stringent in this regard, to not even hold on to the crown while urinating, and rather he is to either lift his testis or use a thick cloth when urinating.

[128] Admur ibid based on Taz 3:13; M”A 3:14 and so rules: Mamar Mordechai 3:11; Birkeiy Yosef 3:11

Other Opinions: The Beis Shmuel 23:4 learns from the Michaber 23:4 that it is permitted even if the wife is not in town. So rules also Yeshuos Yaakov 3:7

[129] The reason for this is because since his wife is available to him [his inclination will not be so powerful-Kama ibid] and will [not bring him towards immoral thoughts and stimulation-Basra ibid]. [Kama ibid and Basra ibid]

^[130] As since spilling seed is such a great sin that it is considered as if it brings a flood to the world, it is therefore proper for one to distance and sanctify himself [from touching his limb] even when allowed [Kama ibid]

^[131] Kama 3:23

[132] Basra ibid

[133] The reason for this is because only when urinating is there a need to hold it in order to prevent the urine from falling on ones clothing. [Kama ibid]

[134] Kama ibid; omitted in Basra, not brought in Michaber ibid; so rules also Chayeh Olam 3

Using a cloth: One may be lenient even initially to scratch the crown area using a cloth. [Shev Yaakov 4; Kaf Hachaim 3:44] However by the area above the crown only a thick cloth may be used to itch, as rules Admur in Basra ibid.

[135] Beir Heiytiv Even Haezer 23:5

[136] Seder Hayom “Seder Halayla”

[137] K’neses Hagedola

[138] M”B 3:30

[139] Tzitz Eliezer 19:4

[140] Michaber E.H. 23:7; Rambam Issureiy Biyah 21:24; Sefer Chareidim 45:4; Yifei Laleiv 3:20 in name of Minchas Tosef and Sefer Chareidim ibid; Gemara Sanhedrin 52a; Shabbos 118b regarding Rebbe Yehuda Hanassi; However see Gemara Menachos 43b that David looked at his Mila, although the Yifei Laleiv explains this means “thought”.