Judaism and masturbation

The prohibition of extracting semen in vain (in Hebrew: הוצאת זרע לבטלה) is (according to Orthodox Judaism) a Biblical prohibition^[1][2][3][4] derived from (Genesis 38:7),^[5] this is explained in the Midrash and Talmud. (A Rabbinical prohibition is one that is not found in the Torah by way of biblical exegesis - a Biblical prohibition is one that is.) The prohibition forbids a male from intentional wasteful spilling of his semen. Unintentional wasting of seed is also a (lesser) sin according to the Oral Torah.^[6]

Jewish religious authorities widely dispute whether it is a biblical prohibition or a rabbinical prohibition.^[7]

Biblical sources

A reading of the Hebrew Bible indicates that there is no commandment phrased as a prohibition against masturbation,^[7][8][9] however, many Rabbi have held that the prohibition can clearly be seen upon further analysis.^{[1][2][3][4][5]} The Medieval Rabbi Maimonides agreed that the Tanakh does not prohibit masturbation.^[10]

Leviticus 15:16–18 states that any male who emits semen is considered ritually impure - whether the emission came through masturbation, nocturnal emission, or sex between married heterosexual partners.^[11][12] The traditional rabbinical interpretation and simple reading of Leviticus 15 indicates that it applies to all sperm flows, including sperm flows due to masturbation. Other than this ritual impurity, no consequences or punishments are specified in those verses.

The Biblical story of Onan (Genesis 38:6–10) is interpreted by many commentators as a source for prohibiting ejaculation outside a woman's body, including masturbation. In the story, Onan did not want to impregnate his wife (either because, this being a Levirate marriage, the resulting child would be considered to belong to Onan's brother Er rather than Onan, or because he didn't want to ruin her beauty with pregnancy,^[13] or because he didn't want to bear the effort of raising children,^[14] among other reasons), so when they had sex Onan performed coitus interruptus^[15] and caused his semen to spill on the ground. Onan was slain by God, which was deemed retribution for being "evil in the sight of the Lord".^[16] The Talmud^[13] explains that his sin was ejaculating outside the context of marriage. Modern Bible scholars say that his sin was denying a child to Er^[17][18] (which would have no implications for masturbation).^[8][19]

Even among Jewish scholars and among rabbis, it is widely disputed whether the prohibition of masturbation is a biblical prohibition or a rabbinical prohibition, since it is never explicitly mentioned in the Torah.^[7] Many Ultra-Orthodox rabbis are afraid to publicly discuss their disagreement with the traditional interpretation about it being prohibited by the Bible.^[20]

The halakhic prohibition on masturbation

The Babylonian Talmud, Niddah 13a-b, is the longest and most comprehensive discussion of the topic. This states that if a man frequently touches his penis with his hand (in order to check for ritually impure emission), his hand "ought to be cut off". It prohibits "emitting seed in vain", a term generally (but not only) referring to masturbation. The same passage likens the act to murder and idolatry, and also prohibits a man from intentionally arousing himself:^[21][22]

With regard to any hand that is diligent to examine bodily emissions to ascertain ritual impurity, among women such a hand is praiseworthy. But among men such a hand should be severed [as this action is apt to lead to a seminal emission for naught] [...]

Rabbi Eliezer says: With regard to anyone who holds his penis and urinates, it is considered as though he is bringing a flood to the world [...]

Rabbi Yoḥanan says: Anyone who emits semen for naught is liable to receive the punishment of death at the hand of Heaven, as it is stated with regard to Onan [...]

Rabbi Yitzḥak and Rabbi Ami say: One who emits semen for naught is considered as though he sheds blood [...]

Rav Asi says: It is considered as though he worships idols [...]

Rav says: One who intentionally causes himself an erection shall be ostracized.

When examined critically, Niddah 13a-b may be separated into several strata. The discussion of the non-procreative emission of semen came in the redactorial strata; the tannaitic sources make no mention and only discuss arousal.^[21]

The Shulchan Aruch^[23] and Kitzur Shulchan Aruch^[24] state that wasting sperm is considered to be a sin greater than any sin in the Torah. The commentary Beit Shmuel states that this is not literal, but rather serves to frighten man into avoiding the sin.^[23] However, the Zohar cites one opinion which says that a person can never repent for wasting sperm,^[25] and another that says it requires "great/powerful repentance" (lit. "multitudinous repentance" - תשובה רבה).^[26] The Arizal taught that one is obligated to fast eighty-four times to repent for the discharging of semen in vain. The Tanya contends that, in current times, one can give to charity in place of fasting. Rabbi Nachman of Breslov claimed that masturbation leads to depression, and that the effects of impure ejaculation can only be nullified through the recitation of the Tikkun Haklali.^[27]

According to Sefer haChinuch, one of the reasons for the prohibition on male homosexual sex is that sperm is destroyed for no constructive purpose.^[28]

Female masturbation

Female masturbation is not explicitly prohibited, but authorities such as Rabbi Moshe Feinstein consider female masturbation as necessarily involving forbidden "impure thoughts".^[29][30] However, Hida^[31] and Rabbi Tzvi Pesach Frank^[32] disagreed. Ben Ish Chai states that it is wrong because it creates evil forces (Kelipos).^[33] In any case, female masturbation does not carry the severity of male masturbation, because it does not involve the release of seed.

Rebecca Alpert states that the traditional Jewish religious authorities did not take female masturbation seriously, considering even lesbianism to be a minor transgression.^[34]

Situations in which halakha may permit "wasting" sperm

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.^[35]

Some poskim rule that it is possible to masturbate to avoid arayot (forbidden relationships).^[36] Sefer Hasidim states that if a man's sexual desire is so great that he is afraid of committing a worse sin, then he is allowed to masturbate in order to avoid a worse sin, but must then perform penance by fasting or sitting in ice water.^[37]

Married couples

Even if a wife is unable to become pregnant (e.g. infertile, old, or currently pregnant or nursing), sexual relations between a married couple are not only permitted, but required within the framework of the commandment of onah.^[38][39] This is despite the fact that the sperm will be "wasted" in the sense of not causing pregnancy.

Rabbinic authorities have in certain instances permitted intentional extra-vaginal ejaculation in tandem with a man's wife.

Rabbi Meir recommended a man perform coitus interruptus (דש מבפנים וזורה מבחוץ) with his wife while she is pregnant or nursing, for health reasons.^[40] For similar reasons, Rabbi Eliezer recommended coitus interruptus for a duration of 24 months after birth.^[41]

Tosafot 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, as this is not considered comparable to Onan, who wished to avoid impregnating Tamar entirely.^[42] This opinion is accepted as normative by Rabbeinu Asher,^[43] Arba'ah Turim,^[44] Sefer HaAguddah,^[45] Maharsha,^[46] Bayit Chadash,^[47] Eliyah Rabbah,^[48] and some other authorities.^[49]

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"^[50] - and this isn't called "wasting his seed".^[51]

Rabbi Isaiah the Elder's view is likewise echoed by his descendant, rabbi Isaiah di Trani the Younger.^[52]

Rabbi Eleazar of Worms permits any activity with one's wife necessary to "quiet (lit. seat)" his desire.^[53]

Non-Orthodox 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."^[54] 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".^[55] 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."^[56]

Conservative Rabbi Ariel Wolpe, while conceding that the Talmudic rabbis do not take a permissive view with regards to masturbation, argues that possible health and relationship benefits could justify the act. She points out that masturbation can lower risk for prostate cancer, offers stress relief, can lead to healthier sexual relationships. Considering Maimonides, “maintain physical health and vigor so that the soul may be upright and in condition to know God”, she discusses the emphasis Jewish tradition places on health and uses it as a justification for masturbation if it leads to greater bodily or relationship health.^[57]

Jacob Milgrom stated that the rabbis condemned masturbation, and that "it is their enactment, not that of Scripture."^[58] Conservative rabbi Elliot Dorff has noted that Maimonides states that the Tanakh does not explicitly prohibit masturbation.^[10]

See also

• Judaism portal
• Human sexuality portal

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

References

1. Karo, Rabbi Yosef. Shulchan Aruch: Even HaEzer 23:1-3.
2. Feinstein, Rabbi Moshe. Igros Moshe. pp. Even HaEzer 3:14, p. 437.
3. Babylonian Talmud: Tractate Niddah. pp. 13a.
4. Kaf HaChaim. p. 240.
5. Chofetz Chaim - Machane Yisroel: Article Dvar Be'Ito
6. Shaarei Kedushah Part 2. pp. Section 5.
7. • Steinberg, Avraham; Rosner, Fred (2003). "Semen". Encyclopedia of Jewish Medical Ethics: A Compilation of Jewish Medical Law on All Topics of Medical Interest ... Feldheim Publishers. p. 912. ISBN 978-1-58330-592-8. Retrieved 2024-07-26. Some Rabbis write that the improper emission of semen (hashchatat zera) (literally: destruction of seed) is a Biblical offense. Other Rabbis write that the prohibition is part of the tradition given to Moses at Sinai. Yet other Rabbis consider it to be a rabbinic prohibition. Some Rabbis write that the question as to whether the prohibition is Biblical or rabbinic is disputed already among the early rabbinic decisors. Since the prohibition of destroying semen is not explicitly stated in the Torah, there is disagreement among the rabbinic decisors as to the Biblical source for this prohibition:
   • Gold, Michael (2001). "Raising sexually responsible children". Does God Belong in the Bedroom?. Varda Books. p. 195. ISBN 978-1-59045-127-4. Retrieved 2024-07-26. Despite the many rabbinic passages about the evil of spilling seed in vain, it is difficult to find a single source for the prohibition in the Torah. The story of Onan (Gen. 38), often cited as the source, involves the more serious biblical sin of evading levirate marriage obligations. Rabbi David Feldman brings a number of possible sources for the law.¹⁷ The difficulty of pinpointing a biblical source seems to indicate that this is a rabbinic prohibition based on the rabbis' own sense of propriety.
   • Englander, Yakir (2021). "The Other Voice. The Body and Sexuality According to the "Nir'eh Likh'orah"". The Male Body in Ultra-Orthodox Jewish Theology. Pickwick Publications. p. 163. ISBN 978-1-7252-8729-7. Retrieved 2024-07-26. The NL himself thinks about this question and even poses it in his blog. His answer is that his position is not, in fact, an innovation. Many other Musar rabbis read the classical Jewish texts in the same way, and have felt that the traditional reading on the subject of male masturbation was wrong, but did not share these thoughts in public, afraid of the effect this would have on the traditional Ultra-Orthodox way of life.
   • Zalcberg, Sara; Zalcberg, Sima (2016). "Chapter 8. Body and Sexuality Constructs among Youth of the Ultra-Orthodox Jewish Community". In Nynäs, Peter; Yip, Andrew Kam-Tuck (eds.). Religion, Gender and Sexuality in Everyday Life. Taylor & Francis. p. unpaginated. ISBN 978-1-317-06726-9. Retrieved 2024-07-26. But while the halakha permits sexual activity, it also includes many prohibitions of particular types of such activity, particularly sexual intercourse when the woman is menstruating, homosexual activity, and male masturbation.² The first two prohibitions are directly stated in the Pentateuch (Leviticus 18:22; 20:3), while the third is considered by halakhic authorities to be based on a biblical verse (Deuteronomy 23:10), as discussed in the Talmud (Ketubot 46a, Avoda Zara 20b), and is considered very serious.
8. • Patton, Michael S. (June 1985). "Masturbation from Judaism to Victorianism". Journal of Religion and Health. 24 (2): 133–146. doi:10.1007/BF01532257. ISSN 0022-4197. JSTOR 27505821. PMID 24306073. S2CID 39066052. Social change in attitudes toward masturbation has occurred at the professional level only since 1960 and at the popular level since 1970. [133] ... onanism and masturbation erroneously became synonymous... [134] ... there is no legislation in the Bible pertaining to masturbation. [135]{{cite journal}}: CS1 maint: date and year (link)
   • Patton, Michael S. (1986). "Twentieth-Century Attitudes Toward Masturbation". Journal of Religion and Health. 25 (4): 291–302. doi:10.1007/BF01534067. ISSN 0022-4197. JSTOR 27505893. PMID 24301692. S2CID 2994906. The story of Onan in Genesis 38:7-10 has been the basis of the condemnation of masturbation by Jewish and Christian theologians. Biblical scholars universally agree that the Onan story is a gross misconception of masturbation, since Onan's sexual activity was not masturbation but coitus interruptus.
9. Kwee, Alex W.; David C. Hoover (2008). "Theologically-Informed Education about Masturbation: A Male Sexual Health Perspective" (PDF). Journal of Psychology and Theology. 36 (4). La Mirada, CA, US: Rosemead School of Psychology. Biola University: 258–269. doi:10.1177/009164710803600402. ISSN 0091-6471. S2CID 142040707. Archived (PDF) from the original on 6 February 2012. Retrieved 12 November 2011. The Bible presents no clear theological ethic on masturbation, leaving many young unmarried Christians with confusion and guilt around their sexuality.
10. Maimonides, Commentary to the Mishnah, Sanhedrin 7:4, apud Dorff, Elliot N. (2003) [1998]. "Chapter Five. Preventing Pregnancy". Matters of life and death : a Jewish approach to modern medical ethics (First paperback ed.). Philadelphia, PA: Jewish Publication Society. p. 117. ISBN 0827607687. OCLC 80557192. Jews historically shared the abhorrence of male masturbation that characterized other societies.² Interestingly, although the prohibition was not debated, legal writers had difficulty locating a biblical base for it, and no less an authority than Maimonides claimed that it could not be punishable by the court because there was not an explicit negative commandment forbidding it.³
11. Jones, Stanton; Jones, Brenna (2014). "CHAPTER 13: Developing Moral Discernment About Masturbation and Petting". How and When to Tell Your Kids About Sex: A Lifelong Approach to Shaping Your Child's Sexual Character. Colorado Springs, CO: NavPress, Tyndale House. p. 253. ISBN 9781612912301. OCLC 104623265. 1. We are aware of only one argument that attempts to draw directly from the Scripture to establish a basis for the acceptance of masturbation, found in J. Johnson, "Toward a Biblical Approach to Masturbation, Journal of Psychology and Theology 10 (1982): 137-146. Johnson suggest that Leviticus 15:1-618 should set the tone for our dealing with masturbation. Verses 16 and 17 say that a man who has an emission of semen should wash and be ceremonially unclean until evening. Verse 18 goes on to say that if a man and woman have intercourse, the same cleanliness rules apply. By bringing up intercourse separately, the passage surely does imply that the emission of semen in verses 16 and 17 occurred for the man individually. The passage may be referring to a nocturnal emission, or wet dream, rather than masturbation, but the passage is not specific. Johnson suggests that this Leviticus passage is significant for treating a solitary sexual experience, whether wet dream or masturbation, as a purely ceremonial cleanliness issue and not as a matter of morality. The passage also puts no more disapproval on the solitary experience than it does on intercourse. Since Christians today commonly view the Old Testament ceremonial law as no longer valid, this author suggests that masturbation is not in itself a moral concern from a biblical perspective and is no longer a ceremonial concern either.
12. Jacob Milgrom, Leviticus 17-22, pp. 1567-1568, apud Gagnon 2005 Text: " the ejaculation of semen results in only a one-day impurity that requires laundering and ablutions (15:16-18), regardless of whether the act takes place during (legitimate) intercourse or by the self, deliberately (masturbation) or accidentally (nocturnal emission)."
13. "Yevamot 34b". www.sefaria.org. Retrieved 2023-04-16.
14. "Bekhor Shor, Genesis 38:9:1". www.sefaria.org. Retrieved 2023-04-16.
15. Ehrlich, Carl S. (14 October 1993). "Onan". In Metzger, Bruce M.; Coogan, Michael David (eds.). The Oxford Companion to the Bible. Oxford University Press. p. 565. ISBN 978-0-19-974391-9. Archived from the original on 15 August 2021. Retrieved 7 August 2020.
16. Genesis 38:9–10
17. Collins, John J. (2018). Introduction to the Hebrew Bible (Third ed.). Minneapolis: Fortress Press. ISBN 978-1-5064-4605-9. OCLC 1031462523. The story begins with Judah's marriage to a Canaanite woman. This is not condemned in the text, but it goes against the practice of the patriarchs hitherto. When their son Er dies, his brother Onan is expected to "go in" to his widow, Tamar, to raise up offspring for him. (This is known as the levirate law. It is spelled out in Deut 25:5-10.)
18. Carr, David M. (2018). Coogan, Michael David; Brettler, Marc Zvi; Newsom, Carol A.; Perkins, Pheme (eds.). The new Oxford annotated Bible : New Revised Standard version with the Apocrypha (Fully revised fifth ed.). New York, New York: Oxford University Press. p. 65. ISBN 978-0-19-027609-6. OCLC 1006596851. Onan's death is attributed to his refusal to perform this duty of impregnating Er's widow, Tamar, probably by coitus interruptus (rather than "onanism," masturbation).
19. Ruttenberg, Danya (2016). "Jewish Sexual Ethics". In Dorff, Elliot N.; Crane, Jonathan K. (eds.). The Oxford Handbook of Jewish Ethics and Morality. Oxford Handbooks Series. Oxford University Press. p. 391. ISBN 978-0-19-060838-5. Retrieved 2024-07-26. Rebecca Alpert points out that the connection between the story of Onan and masturbation is not necessarily one to be taken for granted. She writes, 'What was Onan's crime? The most obvious conclusion is that it was his refusal to comply with the task his father set for him, which was to impregnate Tamar. So although the term "onanism" should refer to a refusal to follow orders or to take a stance against the custom of levirate marriage, it refers instead to the method Onan used to accomplish this act, namely, "letting his seed go to waste."'⁵⁷
20. Englander 2021, p. 163.
21. Satlow, Michael L. (1994). ""Wasted Seed," The History of a Rabbinic Idea". Hebrew Union College Annual. 65: 137–175. ISSN 0360-9049. JSTOR 23508531.
22. Brand, Ezra. ""Adultery with the hand": The Talmud on Masturbation and Guidelines for How Men Should Urinate and Check for Emissions (Niddah 13a-b)". www.ezrabrand.com/. Retrieved 15 January 2024.
23. Shulchan Aruch, Even Ha'Ezer 23:1
24. Kitzur Shulchan Aruch 151:1)
25. Zohar. pp. Vayechi 191.
26. Zohar. pp. Noach 57.
27. Sternhatz, Nosson. Likutei Eitzot. pp. ניוף.
28. Sefer haHinuch, commandment 209 (parshat Acharei Mot)
29. "Issues in Jewish Ethics: "Kosher" Sex". Archived from the original on 2016-05-28. Retrieved 2016-05-24.
30. Igros Moshe, Even Ha'ezer 1, sec. 69.
31. "שנת תשע"ז | שבת פרשת וישב". Archived from the original on 2020-09-24. Retrieved 2020-08-16.
32. "אוננות נשית – מבט הלכתי וערכי". 22 April 2020. Archived from the original on 2020-09-26. Retrieved 2020-08-16.
33. Od Yosef Chai p. 37 Archived 2017-10-05 at the Wayback Machine, quoting the Arizal in Shaar HaKavanos, Inyan Drushei Layla, sec. 7 Archived 2017-10-05 at the Wayback Machine
34. Alpert, Rebecca T. (2009). "Reconsidering Solitary Sex from a Jewish Perspective". In Ruttenberg, Danya (ed.). The Passionate Torah: Sex and Judaism. NYU Press. p. 185. ISBN 978-0-8147-7605-6. Retrieved 29 July 2024. In the Hebrew Bible there is no same-gender sexuality for women and no allusion to female masturbation, whereas lying with a man as with a woman is famously prohibited twice in the Torah. Although later rabbinic texts pay little attention to the possibility that women indulge in solitary sex, they do approach lesbianism negatively. The transgression is still minor, however, compared to male homosexuality, and is not taken seriously.
35. "The Use of Cryopreserved Sperm and Pre-embryos In Contemporary Jewish Law and Ethics". Archived from the original on 2012-05-16. Retrieved 2012-05-30.
36. Rabbi Chaim Rappoport, Judaism and Homosexuality: An Authentic Orthodox View, pp. 141-42.
37. Sefer Hasidim, no. 50 (p. 44, Parma ed.)Sefaria
38. Mishnah Brurah, 240:10
39. "מצוות עונה – חובת הבעל כלפי אשתו / גבריאל גולדמן ומנחם בורשטיין". www.daat.ac.il.
40. Tosefta Niddah 2:4
41. Yebamot 34b
42. Tosafot Yebamot 34b, Tosafot Sanhedrin 58b
43. Tosafot haRosh, Yebamot 34b
44. Tur, Even Ha'ezer 25
45. Agudah, p. 115 col. 2
46. Maharsha to Talmud Nedarim 20a
47. Bayit Hadash, on Tur 25:3
48. "Eliyah rabbah" to Orach Chayim, 240:10-11
49. "אין הלכה כיוחנן בן דהבאי".
50. Nedarim 20b
51. Tosafot Ri"d to Yevamot 12b (Yad HaRav Herzog, Jerusalem)
52. "Ria"z", jerusalem 1994
53. Rokeach to the Torah (J. Kluggman, Bnei Brak), p. 83 (commentary to Genesis 2:25)
54. "Masturbation: Is It Kosher? Archived 2008-09-28 at the Wayback Machine". Beliefnet.
55. Stein, Jonathan (Fall 2001). "Toward a Taxonomy for Reform Jews to Evaluate Sexual Behavior". CCAR Journal. Central Conference of American Rabbis. Archived from the original on 2007-09-27. Retrieved 2007-08-27.
56. Jacob, Walter (1979). "Masturbation". American Reform Responsa. Central Conference of American Rabbis. Archived from the original on 2009-01-16. Retrieved 2007-08-28.
57. Wolpe, Ariel (2023-04-07). "Pornography: An Investigation of Jewish Sexual Perspectives" (PDF).
58. Gagnon, Robert A.J. (2005-02-07). "A critique of Jacob Milgrom's views on Leviticus 18:22 and 20:13" (PDF). www.robgagnon.net. Pittsburgh. p. 6. Archived (PDF) from the original on 2015-09-24. Retrieved 2015-06-25.