Mussar sobre Gênesis 38:9

However, I came to explain further the anger and wrath over the severity of the great sin of wasting seed. It is stated in Tractate Niddah, beginning of Chapter 20 (13a): "It was taught in a baraita: Rabbi Eliezer says: Anyone who holds his male organ and urinates is considered as though he brought a flood upon the world." They said to Rabbi Eliezer: But doesn't seminal drops drip onto his feet, appearing like one who cuts off his own flesh? And it turns out that he speaks disparagingly about his children, who are mamzerim (illegitimate offspring). He said to them: It is better that he should speak disparagingly about his children, who are mamzerim, and not make himself wicked for even one moment before the Omnipresent. And we say: For what reason does the verse state this? Because he emits semen wastefully, as Rabbi Yoḥanan says: Anyone who emits semen wastefully is liable to receive the death penalty, as it is stated: “And it was evil in the eyes of the Lord that which he did; and he also died” (Genesis 38:10). Rabbi Yitzḥak and Rabbi Ami say: It is as though he sheds blood, as it is stated: “Who comfort you with idols under every leafy tree, slaying the children in the valleys” (Isaiah 57:5). Do not read it as slaying [shoḥtei], but rather as squeezing [soḥtei]. Rav Ashi says: It is as though he worshiped idols, as here it is written: “Under every leafy tree,” and there it is written: “Upon the high mountains, and upon the hills, and under every leafy tree” (Deuteronomy 12:2).

The Zohar indeed emphasizes the severity of this grave sin in Parshat Vayechi (1:219b). The verse in Isaiah 3:11 states, "Woe to the wicked! It will go badly with him, for what his hands have done shall be done to him." This is its language. Why does it say "what his hands have done"? Rabbi Yitzchak said that this includes anyone who causes harm to himself or damages his own offspring. He is called "wicked," and not "angry at My Divine Presence" (Shechina), as You are not a God Who desires wickedness (Psalms 5:5). Additionally, it is written, "And there was wickedness in Judah's firstborn" (Genesis 38:7). Here too, it says, "Woe to the wicked." Woe to that person who commits evil and brings harm upon himself. For what his hands have done shall be done to him, including anyone who harms himself or damages his own offspring. These troubles are more severe than any others. Look, for it is written, "Woe to the wicked." Why "wicked"? Rather, as we say, he brings harm upon himself. Yet it is written, "No evil shall befall you" (Psalms 91:10). All these [troubles] are eliminated, but this one is not. If you say it is due to other guilty parties who killed the sons of nobles, look, all of them are eliminated, yet this one is not. What is the reason? They killed the sons of nobles, whereas he killed his very own son, and their blood is greater. Look, regarding other guilty parties, it is not written, "He did evil in the eyes of the Lord," but here it is written, "He did evil in the eyes of the Lord, which he committed." What is the reason? Because it is written, "And He destroyed His land" (Genesis 38:9). We learn that Rabbi Yehuda said, "You have no debt in the world for which there is no repentance except for this one. And you have no sin for which the Divine Presence does not become angry except for this one, as it is written, 'No evil shall befall you.'" Rabbi Yitzchak said, "The righteous in this world and the World to Come are called 'your people,' as it is written, 'And your people, all of them righteous, shall inherit the land forever' (Isaiah 60:21)." This is the extent of its language. See how the Zohar emphasizes the severity of this sin more than any other sin in the entire Torah, and one who fails in this sin will weep and mourn, for he has been cast away from the Supernal Abode. He is like a broken earthenware vessel without repair or purification. Woe to him for being created in such a state.