(כו) וַיֹּ֣אמֶר אֱלֹהִ֔ים נַֽעֲשֶׂ֥ה אָדָ֛ם בְּצַלְמֵ֖נוּ כִּדְמוּתֵ֑נוּ וְיִרְדּוּ֩ בִדְגַ֨ת הַיָּ֜ם וּבְע֣וֹף הַשָּׁמַ֗יִם וּבַבְּהֵמָה֙ וּבְכָל־הָאָ֔רֶץ וּבְכָל־הָרֶ֖מֶשׂ הָֽרֹמֵ֥שׂ עַל־הָאָֽרֶץ׃ (כז) וַיִּבְרָ֨א אֱלֹהִ֤ים ׀ אֶת־הָֽאָדָם֙ בְּצַלְמ֔וֹ בְּצֶ֥לֶם אֱלֹהִ֖ים בָּרָ֣א אֹת֑וֹ זָכָ֥ר וּנְקֵבָ֖ה בָּרָ֥א אֹתָֽם׃ (כח) וַיְבָ֣רֶךְ אֹתָם֮ אֱלֹהִים֒ וַיֹּ֨אמֶר לָהֶ֜ם אֱלֹהִ֗ים פְּר֥וּ וּרְב֛וּ וּמִלְא֥וּ אֶת־הָאָ֖רֶץ וְכִבְשֻׁ֑הָ וּרְד֞וּ בִּדְגַ֤ת הַיָּם֙ וּבְע֣וֹף הַשָּׁמַ֔יִם וּבְכָל־חַיָּ֖ה הָֽרֹמֶ֥שֶׂת עַל־הָאָֽרֶץ׃
And God said: ‘Let us make ADAM b'tzalmeinu, ki'd'muteinu - in our image, after our likeness - and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creeps upon the earth.’ (27) And God created the ADAM in God's own tzelem/image, in the image of God was it/he created ; male and female God created them. (28) God blessed them and God said to them, “Be fertile and increase, fill the earth and master it; and rule the fish of the sea, the birds of the sky, and all the living things that creep on earth.”
(ד) אֵ֣לֶּה תוֹלְד֧וֹת הַשָּׁמַ֛יִם וְהָאָ֖רֶץ בְּהִבָּֽרְאָ֑ם בְּי֗וֹם עֲשׂ֛וֹת יְהוָ֥ה אֱלֹהִ֖ים אֶ֥רֶץ וְשָׁמָֽיִם׃ (ה) וְכֹ֣ל ׀ שִׂ֣יחַ הַשָּׂדֶ֗ה טֶ֚רֶם יִֽהְיֶ֣ה בָאָ֔רֶץ וְכָל־עֵ֥שֶׂב הַשָּׂדֶ֖ה טֶ֣רֶם יִצְמָ֑ח כִּי֩ לֹ֨א הִמְטִ֜יר יְהוָ֤ה אֱלֹהִים֙ עַל־הָאָ֔רֶץ וְאָדָ֣ם אַ֔יִן לַֽעֲבֹ֖ד אֶת־הָֽאֲדָמָֽה׃ (ו) וְאֵ֖ד יַֽעֲלֶ֣ה מִן־הָאָ֑רֶץ וְהִשְׁקָ֖ה אֶֽת־כָּל־פְּנֵֽי־הָֽאֲדָמָֽה׃ (ז) וַיִּיצֶר֩ יְהוָ֨ה אֱלֹהִ֜ים אֶת־הָֽאָדָ֗ם עָפָר֙ מִן־הָ֣אֲדָמָ֔ה וַיִּפַּ֥ח בְּאַפָּ֖יו נִשְׁמַ֣ת חַיִּ֑ים וַֽיְהִ֥י הָֽאָדָ֖ם לְנֶ֥פֶשׁ חַיָּֽה׃ (ח) וַיִּטַּ֞ע יְהוָ֧ה אֱלֹהִ֛ים גַּן־בְעֵ֖דֶן מִקֶּ֑דֶם וַיָּ֣שֶׂם שָׁ֔ם אֶת־הָֽאָדָ֖ם אֲשֶׁ֥ר יָצָֽר׃
(4) Such is the story of heaven and earth when they were created. When Adonai God made earth and heaven— (5) when no shrub of the field was yet on earth and no grasses of the field had yet sprouted, because Adonai God had not sent rain upon the earth and there was no ADAM to till the soil, (6) but a flow would well up from the ground and water the whole surface of the earth— (7) Adonai God formed the ADAM from the dust of the earth. God blew into the nostrils the breath of life, and the ADAM became a living being. (8) Adonai God planted a garden in Eden, in the east, and placed there the ADAM who had been formed.
(18) Adonai God said “It is not good for the ADAM to be alone; I will make a fitting helper for him.” (19) And Adonai God formed out of the earth all the wild beasts and all the birds of the sky, and brought them to the ADAM to see what he would call them; and whatever the ADAM called each living creature, that would be its name. (20) And the ADAM gave names to all the cattle and to the birds of the sky and to all the wild beasts; but for Adam God did not find a fitting partner. (21) So Adonai God cast a deep sleep upon the ADAM, and he slept, and God took one of his ribs/sides and closed up the flesh at that spot. (22) And Adonai God fashioned the rib/side that God had taken from the ADAM into a woman; and God brought her to the ADAM. (23) The ADAM said, “This one is bone of my bones and flesh of my flesh. This one shall be called woman, for from man was she taken.” (24) Hence a man leaves his father and mother and clings to his wife, so that they become one flesh.
(1) וכבשה AND SUBDUE/MASTER IT — The word lacks a ו after the ש so that it may be read as meaning: and subdue her (i. e. the woman), thereby teaching you that the male controls the female in order that she may not become a gad-about; teaching you also that to the man, whose nature is to master, was given the Divine command to have issue, and not to the woman (Yevamot 65b).
by Rabbi Elliot Kukla
- Zachar (זָכָר): This term is derived from the word for memory and refers to the belief that the man carried the name and identity of the family. It is usually translated as “male” in English.
- Nekevah (נְקֵבָה): This term is derived from the word for a crevice and probably refers to a vaginal opening. It is usually translated as “female” in English.
- Androgynos (אנדרו:גינוס): A person who has both “male” and “female” physical sexual characteristics. 149 references in Mishna and Talmud (1st-8th Centuries CE); 350 in classical midrash and Jewish law codes (2nd -16th Centuries CE).
- Tumtum (טומטום): A person whose sexual characteristics are indeterminate or obscured. 181 references in Mishna and Talmud; 335 in classical midrash and Jewish law codes.
- Ay’lonit (איילונית): A female who does not develop at puberty and is infertile. 80 references in Mishna and Talmud; 40 in classical midrash and Jewish law codes.
- Saris (סָרִיס): A male who does not develop at puberty and/or subsequently has their sexual organs removed. A saris can be “naturally” a saris (saris hamah), or become one through human intervention (saris adam). 156 references in mishna and Talmud; 379 in classical midrash and Jewish law codes.
(א) ויאמר אלהים נעשה אדם בצלמנו כדמותנו. אמר רבי ירמיה בן אלעזר: בשעה שברא הקדוש ברוך הוא את אדם הראשון, אנדרוגינוס בראו, הדא הוא דכתיב: זכר ונקבה בראם. אמר רבי שמואל בר נחמן: בשעה שברא הקב"ה את אדם הראשון, דיו פרצופים בראו ונסרו ועשאו גביים, גב לכאן וגב לכאן. איתיבון ליה, והכתיב: ויקח אחת מצלעותיו?! אמר להון: מתרין סטרוהי, היך מה דאת אמר: (שמות כו): ולצלע המשכן, דמתרגמינן ולסטר משכנא וגו'.
(1) And God said: Let us make ADAM in our image, after our likeness (Gen.1): R' Yirmiyah ben Elazar said, when Hashem created Adam HaRishon, he was created as androgynos; thus is it written, "male and female did He create them." R' Shmuel bar Nachman said, when Hashem created Adam HaRishon, He created him with two faces, one on each side, and [when He made Chavah,] He split him along the middle, forming two backs. They challenged him: but it is written, "And He took one of his ribs!" He said to them, ["mitzalosav" doesn't mean rib, it means] one of his sides, similar to that which is said, "and to the 'tzela' of the Mishkan," which is translated "the side of the Mishkan."
(א) אַנְדְּרוֹגִינוֹס יֵשׁ בּוֹ דְּרָכִים שָׁוֶה לַאֲנָשִׁים, וְיֵשׁ בּוֹ דְּרָכִים שָׁוֶה לַנָּשִׁים, וְיֵשׁ בּוֹ דְּרָכִים שָׁוֶה לַאֲנָשִׁים וְנָשִׁים, וְיֵשׁ בּוֹ דְּרָכִים אֵינוֹ שָׁוֶה לֹא לַאֲנָשִׁים וְלֹא לַנָּשִׁים:
(ב) כֵּיצַד שָׁוֶה לַאֲנָשִׁים: מְטַמֵּא בְּלֹבֶן כַּאֲנָשִׁים, וְזוֹקֵק לְיִבּוּם כַּאֲנָשִׁים, וּמִתְעַטֵּף וּמִסְתַּפֵּר כַּאֲנָשִׁים, וְנוֹשֵׂא אֲבָל לֹא נִשָּׂא כַּאֲנָשִׁים, וְחַיָּב בְּכָל מִצְוֹת הָאֲמוּרוֹת בַּתּוֹרָה כַּאֲנָשִׁים:
(ג) כֵּיצַד שָׁוֶה לַנָּשִׁים: מְטַמֵּא בְּאֹדֶם כַּנָּשִׁים, וְאֵינוֹ מִתְיַחֵד עִם הָאֲנָשִׁים כַּנָּשִׁים, וְאֵינוֹ עוֹבֵר עַל "בַּל תַּקִּיף" וְלֹא עַל "בַּל תַּשְׁחִית" וְלֹא עַל "בַּל תְּטַמֵּא לַמֵּתִים" כַּנָּשִׁים, וּפָסוּל מִן הָעֵדוּת כַּנָּשִׁים, וְאֵינוֹ נִבְעַל בַּעֲבֵירָה כַּנָּשִׁים, וְנִפְסַל מִן הַכְּהֻנָּה כַּנָּשִׁים:
(ד) כֵּיצַד שָׁוֶה לַאֲנָשִׁים וְלַנָּשִׁים: חַיָּבִים עַל מַכָּתוֹ וְעַל קִלְלָתוֹ כַּאֲנָשִׁים וְכַנָּשִׁים, וְהַהוֹרְגוֹ שׁוֹגֵג גּוֹלֶה וּמֵזִיד נֶהֱרַג כַּאֲנָשִׁים וְנָשִׁים, וְיוֹשֶׁבֶת עָלָיו דָּם טָמֵא וְדָם טָהוֹר כַּאֲנָשִׁים וְכַנָּשִׁים, וְחוֹלֵק בְּקָדְשֵׁי קֳדָשִׁים כַּאֲנָשִׁים וְכַנָּשִׁים, וְנוֹחֵל לְכָל הַנְּחָלוֹת כַּאֲנָשִׁים וְכַנָּשִׁים, וְאִם אָמַר "הֲרֵינִי נָזִיר שֶׁזֶּה אִישׁ וְאִשָּׁה" הֲרֵי זֶה נָזִיר:
The androgynos is in some ways like men, and in other ways like women. In other ways he is like men and women, and in others he is like neither men nor women.
In what ways is he like men? He causes impurity with white discharge, like men; He dresses like men; He can take a wife but not be taken as a wife, like men. [When he is born] his mother counts the blood of purification, like men; He may not be secluded with women, like men. He is not maintained with the daughters, like men; He transgresses the law of: “You shall not round” (Leviticus 19:2 and “You shall not defile for the dead,” (Leviticus 21:1) like men; And he must perform all the commandments of the Torah, like men.
And in what ways is he like women? He causes impurity with red discharge, like women; And he must not be secluded with men, like women; And he doesn’t make his brother’s wife liable for yibbum (levirate marriage); And he does not share [in the inheritance] with the sons, like women; And he cannot eat most holy sacrifices, like women. At his birth his mother counts the blood of her impurity like [they do when they give birth to a] girl; And he is disqualified from being a witness, like women. If he had illicit intercourse, he is disqualified from eating terumah, like women.
BIRCHOT HASHACHAR - MORNING BLESSINGS AND PRAYERS
Baruch Atah Adonai, Eloheinu Melech HaOlam, SHELO ASANI ISHA
Blessed are you Adonai our God, Sovereign on the Universe, WHO HAS NOT MADE ME A WOMAN
WOMEN:
Baruch Atah Adonai, Eloheinu Melech HaOlam, She'asani Kirtzono
Blessed are you Adonai our Rog, Sovereign of the Universe, who has made me according your will
But God created woman with inclinations toward doing good and feeling empathy. Thus her unique organ is the womb - rechem - Hebrew also for "empathy." This is God's nature also. And since a woman's inclinations resemble God's, only she can say "She'asani Kirtzono" as she possesses an attribute which reflects God's...A man who says "Shelo Asani Isha" must realize that through service to God, he must attain the loving-kindness, empathy, and good deeds that are already part of woman's nature.
-Rabbi Aaron Soloveitchik
(16) And to the woman God said, “I will make most severe Your pangs in childbearing; In pain shall you bear children. Yet your urge shall be for your husband, And he shall rule over you.”
MISHNAH: With regard to all positive, time-bound mitzvot, i.e., those which must be performed at specific times, men are obligated to perform them and women are exempt. And with regard to all positive mitzvot that are not time bound, both men and women are obligated to perform them. And with regard to all prohibitions, whether they are time-bound or whether they are not time-bound, both men and women are obligated to observe them, except for the prohibitions of: Do not round the corners of your head, and: Do not destroy the corners of your beard, and concerning priests: Do not contract ritual impurity from a corpse.
Women and slaves and children are exempt from fringes from the Torah. But it is from the words of the [rabbis] that every child who knows how to wrap himself is obligated [to wear] fringes, in order to educate him in the commandments. And women and slaves that want to wrap themselves with fringes, may wrap themselves without a blessing. And so [too] other positive commandments that women are exempted from; if they want to do them without a blessing, we do not protest against them. A tumtum (a person with recessed sexual organs) and an androginos (a person with both male and female sexual organs) are obligated in all [of these commandments] because of a doubt. Therefore, they should not recite a blessing, but rather do them without a blessing.
It seems to me that the reason that [women] are exempt is that by their nature and the essence of their role in life, they are subject to spending their time running their households and raising and dealing with their children, and their time is not theirs. (Responsa Mishpetei Uziel, IV, inyanim kelaliyim 4)
Both men and woman are obliged to observe all of the prohibitive commandments in the Torah, save destroying a beard, rounding the corners of the head, and a priest's contamination for the dead which refer only to men; and, pertaining to mandatory commandments, every such commandment the performance of which takes place only at stated times, and not continuously women are exempted, save the sanctification of the Sabbath day with words of prayer, eating of Mazzah on the first (two) night(s) of Passover, the eating of the Paschal lamb, its slaughter, to be present when all Israel assemble once in seven years, and rejoicing on the festivals wherein women's participation is obligatory.
(ו) אסור (לאיש) ללקט אפילו שער אחד לבן מתוך השחורות משום לא ילבש גבר וכן אסור לאיש לצבוע (שערות לבנות שיהיו) (ב"י) שחורות אפילו שערה אחת וכן אסור לאיש להסתכל במראה (וע"ל סימן קנ"ו):
(6) It is forbidden for a man to pluck even one white hair from among the black because of "A man shall not wear" (Devarim 22:5). It is likewise forbidden for a man to color (Rama: the white hairs so that they will be) black hairs, even one hair. It is likewise forbidden for a man to gaze at his reflection. (Rama: See above Siman 156.)
R. Meir used to say: Why did the Torah ordain that a woman should be niddah for seven days? Because being in constant contact with her, he might develop a loathing towards her. The Torah, therefore, ordained: Let her be unclean for seven days in order that she shall be beloved by her husband as she was on the day of her marriage.
A woman must not put on man’s apparel, nor shall a man wear woman’s clothing; for whoever does these things is abhorrent to Adonai your God.
The Rabbis taught in a baraita: All Jews count towards the seven prescribed readers even a minor, and even a woman. But the sages said: A woman should not read the Torah for the congregation out of consideration for the dignity of the congregation.
And a minor: ...From here we learn that a woman is obligated to hear the reading of the Torah, and even though women are not obligated in the commandment of learning Torah, they are still commanded to hear it as in the commandment of 'hakhel' in which women and children are obligated...
Women are as obligated to hear the Torah reading as men, and it is a commandment to translate for them that they may understand.
On the question of whether a woman must adopt the customs of her husband, many poskim consider a married woman to be in the category of someone who has moved from one place to another with no intention of returning and therefore adopts the customs of his or her new location. This is cited in Resp. Igrot Moshe, Orach Chayim, part 1, no. 158, and Yabi'a Omer, vol. 5, Orach Chayim, no. 37. Resp. Yabi'a Omer quotes Resp. Tashbatz, part 3, no. 179:
Where communities that are divided in their regulations (takanot), which is the equivalent of their having separate batei din … and a man from one community marries a woman from another, without doubt this woman is included with her husband in all his obligations, for "his wife is like his body" (ishto k'gufo) in all matters, and she is released from [membership in] her father's community. This is obvious and there is no doubt about it, so that if the communities are split over a difference in regulations, there should not be two people sitting at the same table but divided by their dough, what is forbidden to one being permitted to the other.
We thus find three reasons why a wife should adopt the customs of her husband: because she is considered as having moved from one place to another, because "his wife is like his body," and to avoid marital strife, "being divided by their dough."
What an awful fate for my mother / that she bore a son. What a loss of all benefit!...Cursed be the one who announced to my father: "It's a boy! . . . "Woe to him who has male sons / Upon them a heavy yoke has been placed / restrictions and constraints. Some in private, some in public / some to avoid the mere appearance of violation / and some entering the most secret of places.Strong statutes and awesome commandments / six hundred and thirteen / who is the man who can do all that is written / so that he might be spared?Oh, but had the artisan who made me created me instead - a fair woman. Today I would be wise and insightful. We would weave, my friends and I / and in the moonlight spin our yarn / and tell our stories to one another / from dusk till midnight / we'd tell of the events of our day, silly things / matters of no consequence.But also I would grow very wise from the spinning / and I would say, "Happy is she who know how to work with combed flax and weave it into fine white linen."And at times, in the way of women, I would lie down on the kitchen floor, between the ovens, turn the coals, and taste the different dishes. On holidays I would put on my best jewelry. I would beat on the drum / and my clapping hands would ring. And when I was ready and the time was right / an excellent youth (husband) would be my fortune.He would love me, place me on a pedestal /dress me in jewels of gold / earrings, bracelets, necklaces.And on the appointed day, in the season of joy when brides are wed, for seven days would the boy increase my delight and gladness. Were I hungry, he would feed me well-kneaded bread. Were I thirsty, he would quench me with light and dark wine. He would not chastise nor harshly treat me, and my [sexual] pleasure he would not diminish / every Shabbath, and each new moon / his head would rest upon my breast.The three husbandly duties he would fulfill / rations, raiment, and regular intimacy. And three wifely duties would I also fulfill, [watching for menstrual] blood, [Sabbath candle] lights, and bread. . .
Father in heaven / who did miracles for our ancestors / with fire and water / You changed the fire of Chaldees so it would not burn hot / You changed Dina in the womb of her mother to a girl / You changed the staff to a snake before a million eyes / You changed (Moses') hand to (leprous) white / and the sea to dry land. In the desert you turned rock to water / hard flint to a fountain.Who would then turn me from a man to woman? Were I only to have merited this / being so graced by goodness ... What shall I say? why cry or be bitter? If my father in heaven has decreed upon me / and has maimed me with an immutable deformity / then I do not wish to remove it. the sorrow of the impossible / is a human pain that nothing will cure / and for which no comfort can be found. So, I will bear and suffer / until I die and wither in the ground. Since I have learned from our tradition / that we bless both, the good and the bitter / I will bless in a voice / hushed and weak / Blessed are you God / who has not made me a woman. Translated by Rabbi Steve Greenberg
(6) Students who leave for the purpose of studying Torah without the consent of their wives [have] thirty days; laborers, one week. [The law of providing sexual] pleasure [to one's wife] that is stated in the Torah [is as follows]: one at leisure, daily; laborers, twice a week; donkey drivers, once a week; camel drivers, once every thirty days; navigators every six months; these are the words of Rabbi Eliezer.
Even though a man's wife is always permitted to him, it is fitting for a Torah scholar to conduct himself with sanctity and not be found with his wife [constantly] like a rooster, but rather [he should limit his conjugal relations with his wife] from [one] Shabbat evening to [another] Shabbat evening (once a week) if he has the strength. And when he speaks with her, he should not speak at the beginning of the night when he is satiated and his belly is full, and not at the end of the night when he is hungry, but rather in the middle of the night when the food in his intestines has been digested. He should not be excessively lightheaded with her and he should not make his mouth vulgar with meaningless words - and even between him and her [alone]. Behold, it is stated in the words of tradition (Amos 4:13), "and He tells a man his conversation." The sages said (Chagigah 5b), "Even for a light conversation between a man and his wife will he have to account in the future." And the two of them should not be drunk and not listless and not agitated - and not [even] one of them. And she should not be asleep, and he should not force her when she does not want, but rather it should be the wish of both of them and in their joy. He should speak and laugh with her a little, in order to calm her soul, and [then] he should have sexual relations with embarrassment - and not with brazenness - and he should separate immediately.
A person must direct his heart and all his actions to only know God, blessed be He; and it should be that his resting, his rising, and his speech all corresponding to this thing. How is this? That when he does business, or does some work to gain money, his mindset should not be merely to collect money, but to do these things so that he can get things that the body needs, food and drink, and shelter in a house, and marrying a woman. And similarly when he eats, drinks, and has sexual relations, he should not have the mindset to do these things merely for pleasure's sake, to the point that he only eats and drinks things sweet to the palate, and has relations only for pleasure. Rather, he should have the mindset that he will eat and drink only in order to keep his body and limbs healthy. Therefore, he should not eat all that his palate desires, like a dog or a donkey. Rather, he should eat things that are beneficial to the body, whether they are bitter or sweet, and he should not eat things bad for the body, even though they are sweet to the palate. How is this? One whose skin is warm should not eat meat, nor honey, nor should he drink wine, like Shlomo said by way of a proverb, (Proverbs 25:27) "Eating too much honey is not good." And one should drink endive juice, even though it is bitter. Consequently, he is drinking and eating for the purpose of health only, so that he'll be healthy, and he can remain wholesome, since it is impossible for someone to live without food and drink. And similarly, when one has sexual relations, he should only have sexual relations for bodily health, and to continue his seed. Therefore, one should not have sexual relations any time he desires it, but rather any time he knows that he needs to emit seed for health reasons or to continue [his] seed.
A man's wife is permitted to him. Therefore a man may do whatever he desires with his wife. He may engage in relations whenever he desires, kiss any organ he desires, engage in vaginal or anal intercourse or engage in physical intimacy without relations, provided he does not release seed in vain. Nevertheless, it is pious conduct for a person not to act frivolously concerning such matters and to sanctify himself at the time of relations, as explained in Hilchot Deot. He should not depart from the ordinary pattern of the world. For this act was [given to us] solely for the sake of procreation.
From Baalei HNefesh (Masters of the Soul)
There are four different intentions that can accompany the sexual act and which determine the level of purity of the union between husband and wife. Regarding the deciding nature of the intentions, the author says: “And now, we must understand what is proper thought during the act and what is improper thought, which corrupts it."The first intention is to fulfill the commandment of procreation. The second is the intention to beget a child. The third is the commandment to provide for the sexual needs of one’s wife (onah), and the fourth is to satisfy his needs through her, using her as a means to avoid forbidden lusts.
The Raavad claims that the first three intentions “merit most of the reward,” while the fourth merits “a reward less than that of the [other] three.” This is because the husband could keep himself from sin in another way, by elevating his thoughts: he might think of man’s insignificance in the world or of catastrophes that occur.
Later, it becomes apparent how central the principle of intention is to the Raavad’s thought. He is also exacting about the last principle, stating that only the intention to be saved from sin is what earns the reward and if the man had the intention of satisfying his lust, he is closer to incurring a loss.
When a woman is with her husband and is engaged in intercourse with him, and at the same time her heart is with another man whom she has seen on the road, there is no greater adultery than this, for it is said, "The wife commits adultery, taking strangers while under her husband" (Ezekiel 16:32). Can there be a woman who commits adultery while under her husband? It is this one, who has met another man and set her eyes upon him, and while she carries on intercourse with her husband, her heart is with him.
The kings of the Arabs put this question to R' Akiba: "I am black and my wife is black, yet she gave birth to a white son. Shall I kill her for having played the harlot while lying with me?" Said the other, "Are the figures in your house painted black or white?" "White," he said. The other assured him, "When you had intercourse with her, she fixed her eyes upon the white figures and bore a child like them...Moses hinted in the Torah at a similar situation by saying, "[If you have gone astray, though you are] under your husband, and if you be defiled, and some man has lain with you besides your husband (Numbers 5:20)
When a man unites with his wife, if his imagination and thoughts concentrate on matters of wisdom and understanding, good and worthy qualities, those thoughts have the power to create an image in the drop of sperm. … This is the secret of [the verse]: Jacob then got fresh shoots of poplar, and of almond and plane, and peeled white stripes in them, laying bare the white of the shoots, etc.
If one concentrates on the holiness of the act during sex, one will produce holy offspring.
Sexual relations are considered a dimension of Sabbath pleasure. Therefore Torah scholars fulfill their marital obligations once a week, on the Shabbat.
A man is forbidden to compel his wife to have marital relations…Rabbi Joshua ben Levi similarly stated: Whosoever compels his wife to have marital relations will have unworthy children.
Rav Yosef taught There must be close bodily contact during sex, unlike the custom of the Persians who preform their marital duties in clothes. This supports the ruling of Rav Huna. As Rav Huna said: A husband who says, "I will not perform [my marital duties] unless I wear my clothes and she wears hers, must [divorce her] and giver her the ketubah [settlement].
A woman once came before Rabbi and said, 'Rabbi! I set a table before my husband [i.e. I prepared to make love with him], but he overturned it [i.e. wanted to engage in anal intercourse].' Rabbi replied: 'My daughter! The Torah has permitted you to him — what then can I do for you?'
Since a man’s wife is permitted to him, he may act with her in any manner whatsoever. He may have intercourse with her whenever he so desires and kiss any organ of her body he wishes, and he may have intercourse with her naturally or unnaturally, provided that he does not expend semen to no purpose. Nevertheless, it is a sign of piety not to show too much levity but to sanctify himself at the time of intercourse.
In every generation, the scholars (of that generation) are making up [alternative translation: are finishing, or filling up] the Torah, because the Torah is being interpreted in every generations according to the needs of that generation And according to the source of their souls - so is God enlightening the eyes of the wise people of that generation, in its holy Torah.
In our tradition leaving Egypt wasn’t an historical event alone. In our tradition, it was a personal and existential leaving as well.
"בְּכָל דּוֹר וָדוֹר חַיָּב אָדָם לִרְאוֹת אֶת עַצְמוֹ\עַצְמָהּ כְאִלּוּ הוּא יָצָא\ה מִמִּצְרַיִם” (In every generation a person must regard themselves as though they personally had gone out of Egypt),
Whenever we leave a narrow place, a place of constriction, painful servitude, a place where we are not authentically who we are, that leap taking, that transitioning, is an exodus. A freedom walk.