The Real Reason the Talmud "Prohibits" Masturbation

I would like to continue where I left off in our discussion of masturbation several years ago.  So many people have written to me over the last few years in appreciation of my blog and asking me when I would start writing again. It was this overwhelming and very flattering response to my blog that now has led me to continuing this endeavor.  So much has happened in the world since 2017, and the need for sensible Halachic discussions of medical subjects has only grown more and more intense.  I hope to do my small part in bringing the ideas of Rationalist Halachah into a broader audience.  Comments and suggestions for future topics are very much welcomed, and the real purpose of this blog is to stimulate intelligent discussion.  I want to learn, much more than I want to teach.

In my last post, I demonstrated that the "sin" of HZLV has nothing to do with murder.  I ended with the question of why the rabbis of the Talmud compared it to murder and I promised to answer that in future posts.  More importantly, I must describe exactly what the "sin" is and what the "prohibition" is and its true origins.  Since it is clear that nowhere in the Torah (see this post here) is there written a clear prohibition of masturbation, the origins of the sin must therefore be defined.

In order to do this, an analysis of the Talmudic sources is necessary.  Please go back and review my previous post regarding the gemara in Nidda 13a-b.  I believe that we can begin to understand what the gemara in Niddah was prohibiting, if we go back to the meaning of the words, "Hotza'at Zera Le'Vatalah".The term is usually translated as "Emitting Seed for naught".  It is important to note that the only place in Talmudic and Mishnaic literature where this term appears is in the gemara in Niddah which we just mentioned. In the medieval halachic literature, this term became understood to mean that "wasting" semen is a sin, meaning any emission of semen for purposes other than procreation, and thus akin somehow to murder.  We have already mentioned numerous examples in this blog that prove that the talmud clearly did not understand the term in this manner. I mentioned three such proofs in this post here, Those proofs were a) the Talmud's explicit permission allowing for anal intercourse with one's spouse, b) The allowance of the Talmud for ejaculation as part of an exam to determine one's medical status c) The talmud's understanding that unintentional seminal emissions could be a positive thing.  I will add a few more proofs here, as I believe they are important for the readers of this blog to keep in mind.  

1. That the Talmud, according to almost all commentaries and poskim don't consider the abortion of a fetus to be murder.  While it is under most circumstances prohibited by Jewish law, with very few exceptions, it is accepted that the origins of the prohibition are not from the laws against murder.  We dealt with this subject at length back in my series on abortion here. I recommend that you read the entire series if this topic interests you.  If abortion is not akin to murder, than it would be absurd to the extreme to consider masturbation akin to murder.
2. In Yevamot 34a (and other places) the Talmud asserts that a bride never becomes pregnant from the first intercourse.  Leaving aside the questionable scientific correctness of that statement, it was the belief of the Rabbis that this is the case.  Clearly, they were not concerned about "wasting seed" when a new husband has intercourse with his spouse for the first time.
3. In Yevamot 34b, the gemara brings a beraita from Niddah in which Rabbi Eliezer recommends that for the 24 months after a woman has a child (during which she would be breastfeeding the child) that one should practice what is now called the "withdrawal method"(to have intercourse and withdraw and ejaculate externally).  Rabbi Eliezer was concerned that should she get pregnant during this period, she would not be able to nurse her child and carry the pregnancy at the same time.  Note that this is the same Rabbi Eliezer who said in Niddah: "anyone who holds his penis and urinates, it is considered as though he is bringing a flood to the world. ... It is preferable that people cast aspersions about his children that they are mamzerim, and he should not render himself wicked even one moment before the Omnipresent."  Clearly, even the most stringent of the rabbinic opinions quoted by the gemara did not believe that the prohibition had anything to do with "wasting seed".  
4. Yevamot 12b (and other places) allows normal intercourse and the use of contraception with a spouse for whom it is dangerous to get pregnant
5. normal sexual intercourse with one's spouse who can not have children is permitted
6. normal sexual intercourse with a woman who is post menopausal is permitted 

Once we have established that the "prohibition" has nothing to do with "wasting seed", we can now understand the true meaning of the gemara and why the act of masturbation was considered sinful. The gemara started off with the prohibition of needlessly touching one's genitals.  The gemara discussed with disdain the practice of purposefully arousing oneself.   The gemara stated clearly that these prohibitions did not apply to touching one's genitals when there was no concern for self arousal, and it also clearly stated that self arousal was not a problem when it is in the context of marriage, when there would be no sin involved in the fulfillment of sexual pleasure with his spouse. It is thus a no-brainer to understand that the issue here is not one of "wasting seed", but rather the rabbis are teaching us that arousing oneself in a context which can lead to improper sexual behavior is wrong.

The term "Le'Vatalah" does not mean wasting in the sense that there is a concern that semen is spilled that will not result in pregnancy.  Rather it means that the person engaging deliberately in this behavior is taking his normal sexual sexual drives, which can and should be used in the proper context of a healthy sexual relationship, and he is wasting it for purposes that can lead him astray.  Eventually this can lead to terrible things if one makes a habit out of satisfying his sexual urges in unhealthy ways.

The various statements then follow logically.  The Talmud goes on to compare masturbation to the three cardinal sins, idol worship, murder, and adultery.  While this sounds quite severe, no reasonable person would imagine that this is meant to be taken literally.  The talmud makes so many such statements, for example:

1. Bava Metziah 58b: the tanna taught a baraita before Rav Naḥman bar Yitzḥak: Anyone who humiliates another in public, it is as though he were spilling blood. 
2. Sotah 46b: Rabbi Yoḥanan says in the name of Rabbi Meir: Whoever does not accompany a guest as he leaves one's home or will not allow himself to be accompanied is like a spiller of blood
3. Shabbat 105b: Rabbi Shimon ben Elazar says in the name of Ḥilfa bar Agra, who said in the name of Rabbi Yoḥanan ben Nuri: One who rends his garments in his anger, or who breaks his vessels in his anger, or who scatters his money in his anger, should be like an idol worshipper in your eyes, as that is the craft of the evil inclination. Today it tells him do this, and tomorrow it tells him do that, until eventually, when he no longer controls himself, it tells him worship idols and he goes and worships idols.

The list of such statements can go on forever, so I just brought some famous examples of similar statements.  The third quote, from Shabbat 105b though, I do believe is especially relevant for our discussion.  Rabbi Yochanan ben Nuri is teaching us a very similar lesson to the one being taught in Niddah regarding deliberate masturbation in a context that can lead one down a destructive path.  Just as breaking vessels in anger is not technically speaking a prohibition in and of itself (though it may be considered a violation of Bal tashchit - deliberate waste) such behavior, if it becomes habitual, can lead one down a destructive path.  Similarly, masturbation, when done in an inappropriate context, can lead one down a dangerous path.

I will go out on a limb here and state as follows.  The proper expression of sexuality in the viewpoint of the rabbis is within the context of marriage (or at least, within the context of an adult, consenting, committed relationship if one allows for certain historic and legal circumstances, see Zvi Zohar here).  This is why the rabbis encouraged marriage at a young age, so that the often promiscuous sexual behavior that is likely to occur when youths remain unwed would not lead them down a destructive path.  I am not currently recommending that our youth get married at an inappropriately young age in order to avoid this problem.  However, it is extremely common for a healthy young man to have a normal sexual urge, and due to this stimulation to masturbate.  If a young man with a normal and healthy sexual drive is taught what safe, healthy, appropriate sexual interactions are supposed to be, then there is no reason that this act should lead in any inappropriate direction. In fact, when properly directed, it will hopefully give him an opportunity to consider what a healthy sexual relationship is.  One day, he will find the right partner and engage in what is supposed to be one of the most rewarding aspects of a proper adult relationship.

Instead, too often, what we teach this young man is guilt and shame. No attempt is made to teach him that sexual urges are a normal part of being human.  No attempt is made to teach him that seeking healthy fulfillment of these urges is not only acceptable but encouraged by God.  Does this make him more likely to take the wrong path and seek fulfillment of sexual desires inappropriately?  Will this lead him to be more likely to commit actual sins?

Modern science does not view masturbation as a sin or a problem at all.  It is considered normal healthy behavior.  Therefore, if a young Orthodox man was feeling guilty about masturbating and he went to speak with a secular trained therapist, he or she would tell him that this is normal and not to worry about it.  He can then be taught about normal sexual behavior and thus deal with his guilt. If instead he is taught that what he has done is terrible sin akin to murder, he will then be stuck in a terrible spiral of feelings of shame, self hatred, weakness and maybe even anger. I could not find data to support the idea that these feelings can certainly lead to acting out, leaving the path of Torah, promiscuity  or worse.  But there certainly is a lot of anectodal evidence that supports this.

One such story I advise that you read is to be found here.  In this case, the guilt regarding masturbation did lead to acting out of anger and poor social behavior.  Fortunately, this young man was able to get appropriate help.  What struck me the most, was how after appropriate treaching, he learned to respect women appropriately.  This article here can also lead you to more information on this subject. I also recommend checking out this blog post which can lead you to more information as well.

This is supposed to be a halachic blog though, not a social commentary on Orthodoxy, so in my next post I want to get back on track.  Now that we have dealt with this topic in the rabbinic period, we will move on to the period of the Rishonim.