Judaism and masturbation

The prohibition of extracting semen in vain (in Hebrew: איסור הוצאת זרע לבטלה) is a chazalic prohibition found in the midrash and Talmud. The prohibition forbids a male from intentional wasteful spilling of his semen.

Orthodox Judaism

The Talmud forbids male masturbation, as it leads to unnecessary spilling of semen, or the impure thoughts of women other than the man's lawful wife. This prohibition is derived from the Biblical narrative of Onan (Talmud Niddah 13a). The Talmud (ibid) likens the act to murder and idolatry. The wrath displayed by God toward Onan was invoked not through the act of spilling semen, but through disobedience to God's command for Onan to impregnate his brother's widow (see the story in Genesis 38:8-10). Others consider the death sentence excessive for failure to properly follow the laws of Levirate marriage — the Biblical option offered to those refusing a Levirate marriage was that the woman who was refused, would spit over the males shoe, after removing it from his foot. Because Onan's punishment was so much more severe, they argue that the spilling of semen was the relevant offense. Onan was not masturbating, but practising birth control by withdrawal.

According to the Kitzur Shulchan Aruch, "It is forbidden to discharge semen in vain. This is a graver sin than any other in the Torah". However, Beis Shmuel expounds that this is not literal, but rather serves to frighten man into avoiding the sin.

There is disagreement among the poskim, decisors of Jewish law, whether masturbation is an acceptable way of procuring semen for artificial insemination or in vitro fertilisation.

Judaism in general neither prohibits nor discourages female masturbation, although some authorities consider female masturbation as necessarily involving "impure thoughts".

Other movements

Reform and Reconstructionist rabbis have decided on more liberal conclusions. Reconstructionist Rabbi Alexis Roberts maintains that masturbation is "harmless, natural and healthy. It may provide release and pleasure, as well as self-knowledge that is useful for pleasurable sex with a partner. It may make it easier for young people to have sexual release in the years when they are too young for a mature, committed, loving relationship." Reform Rabbi Jonathan Stein, in a proposed schema for normative Reform evaluation of different sexual activities, proposed that masturbation be considered "mutar", a term generally translated as "permissible", but which he renders as "tolerable". Rabbi Walter Jacob, writing on behalf of the Reform responsa committee, asserts, "Although the statements of tradition are very clear, we would take a different view of masturbation, in the light of current psychological thought. Masturbation should be discouraged, but we would not consider it harmful or sinful."

Spilling semen in vain

Sperm in vain (or Semen in vain or Seed in vain; Hebrew: זרע לבטלה, pronounced: Zera Levatala) is a Talmudic term for any sexual act in which a male's sperm is consciously "wasted", whether because she is pregnant, infertile, or elderly. This is proper for the purpose of fulfilling the "Onah" Mitzvah-commandment, the husband's marital obligations.

"But why all these precautions? — Because otherwise one might emit semen in vain, and R. Johanan stated: Whosoever emits semen in vain deserves death, for it is said in Scripture."

— Babylon Talmud, Tractate Niddah, p. 13a

Prior to the 20th century, it was a Jewish term usually (but not only) referring to masturbation. In Shulchan Aruch, on "Yoreh Deah", it is stated that wasting sperm is considered to be a sin greater than any sin in the Torah.

Homosexual intercourse is also considered an act of spilling semen in vain; as for masturbation, despite not having been explicitly prohibited in the Torah, the Halkha and the Oral Torah views masturbation as an Halakhaic prohibition and a great sin. Even marital sexual acts in which the semen is not aimed at the vagina (and should it be spilled), is considered an act of seed in vain.

The Halakhic attitude towards a female masturbation is found in the opinions of the Ben Ish Chai, who says that it is wrong because it creates evil forces (Kelipos), and Rabbi Moshe Feinstein, who forbids it because it involves indulging in sexual fantasy about men, which falls under the prohibition of forbidden thoughts, which are forbidden for women as well. However, it does not carry the severity of male masturbation, because it does not involve the release of seed.

In modern days, the Halakhic question on whether taking a male sperm for the purpose of medical examinations or insemination is debated among the authorities.

Torah basis

The Tanakh does not explicitly prohibit masturbation. Maimonides stated the same.

In the Mishnah, masturbation is treated under a broader view about frequent examination of the male and female organs. It teaches that while for women it is praiseworthy to frequently examine themselves, for men their hands "ought to be cut off". This prohibition is derived from the Biblical narrative of Onan, who practiced birth control by withdrawal. The Talmud likens the act to murder and idolatry.

According to the Kitzur Shulchan Aruch, "It is forbidden to discharge semen in vain. This is a graver sin than any other in the Torah". However, Beis Shmuel expounds that this is not literal, but rather serves to frighten man into avoiding the sin.

Other texts

Leviticus chapter 15 in the Law of Moses states that any male having a "flow" is ceremonially defiled, he must cleanse himself with water, and then in the evening begin to count a period of seven days (v. 13), after which he must wash in water again, then bring two pigeons or doves to the priests on the 8th day who will make the sacrifice for him. This "flow" refers to ejaculation of semen (verse 32), whether through masturbation or nocturnal emission. However, verse 3 states that he is rendered unclean even if the flow is "blocked", i.e. even if he stops himself short of ejaculation. This temporary ceremonial defilement isn't masturbation-specific, it also applies to intercourse among married heterosexual partners (but takes only one day instead of seven).

Other than this 7-day ceremonial defilement (which is actually quite similar to the Taoist concept of "diminished Qi" as detailed below), there are no consequences or punishments specified for masturbation or mere ejaculation to be found in Mosaic Law. However, the Temple Scroll, used by the sect responsible for the Dead Sea Scrolls, states that a man may not enter the holy grounds of the Future Temple in the New Jerusalem for a period of seven days after ejaculating.

Leniencies for married couples

Rabbinic authorities have in certain instances permitted intentional extra-vaginal ejaculation in tandem with one's wife. The tannaim Rabbi Eliezer and Rabbi Meir (Tosefta, Niddah 2:), for safety reasons (prior to the advent of female birth control) permits exterior ejaculation for a duration of 24 months post childbirth (Talmud Yebamoth 34). Tosefot cites the opinion of Rabbi Yitzchak (Isaac ben Samuel) who permitted an occasional exterior ejaculation with one's wife on the condition that one does not accustom himself to always doing so (Tosfoth, Yebamoth 34b, Tosfoth Sanhedrin 58b)). The Bayit Chadash (Yoel Sirkis) commentary to the Rabbeinu Asher (ibid.) explicitly permits this foreign ejaculation with Rabbeinu Asher siding with the tosafist opinion. This opinion is likewise quoted in Tur Shulchan Aruch, Even Ha'ezer ch. 25.

Rabbenu Asher, followed by Rabbi Elijah Spira, commented that an occasional exterior ejaculation in tandem with one's wife is not considered "extracting semen in vain" (and not banned by the Talmud) as long as the intention is not to avoid impregnating one's wife and it is done on rare occasion - as this is not likened to the desire of Onan, who wished to avoid impregnating Tamar entirely. The Aguddah work also sides with the lenient opinion, permitting an occasional extra-vaginal ejaculation with one's wife, whilst Rabbi Samuel Eidels (the Maharsha) likewise takes a lenient view.

A more explicit permissive stance is that of the tosafist rabbi Isaiah di Trani the Elder:

What was the (forbidden) action of Er and Onan that the torah prohibits? that committed with the intent of not diminishing her beauty (due to pregnancy) and he doesn't desire to fulfill the mitzvah of procreation (פרו ורבו) with her. But if his intent.. is for his inclination and to satisfy his desire and his intent is not to avoid impregnating her, it is permitted, ..he whose intent is to fulfill the desire of his inclination does not transgress as "all that a man wants to do with his wife he may do" (tractate nedarim, 20b) - and this isn't called "wasting his seed".

— Tosfoth Ri"d to tractate Yebamoth, p. 12b (Yad HaRav Herzog, Jerusalem)

Rabbi Isaiah the Elder's view is likewise echoed by his descendant, rabbi Isaiah di Trani the Younger.

Rabbi Eleazar of Worms, in his recently published Torah commentary to the verse "Adam and his wife, and were not embarrassed" (Genesis) permits any activity with one's wife necessary to "quiet (lit. seat)" his desire.

From amongst rabbis of the achronim era, the Tzemach Tzedek differentiated between extracting one's seed alone (masturbation) and extra-vaginal extracting of one's seed with one's wife, with the latter a form (albeit strange) of a tandem relationship.

Leniencies

Some poskim (decisors of Jewish law) rule that it is possible to masturbate to avoid arayot (forbidden relationships).

In vitro

There is disagreement among the poskim whether masturbation is an acceptable way of procuring semen for artificial insemination or in vitro fertilisation.

See also

• Judaism (in Religious views on pornography)
• Religious views on masturbation
• Portnoy's Complaint
• Sacred Sperm
• Sexuality in Judaism