Rabbi M. Shuchatowitz- The Living Marriage -Kedusha of Intimacy

ועל דבר זה נסמית עינו של בלעם הרשע אמר מי שהוא טהור וקדוש ומשרתיו טהורים וקדושים יציץ בדבר זה מיד נסמית עינו דכתיב (במדבר כד, ג) נאם הגבר שתום העין

Niddah 31a:21

And it was due to this matter that the eye of wicked Balaam went blind. He said: Should God, who is pure and holy, and whose ministers are pure and holy, peek at this matter? Immediately his eye was blinded as a divine punishment, as it is written: “The saying of the man whose eye is shut” (Numbers 24:3).

משנה אבות ד׳:ט״ז

(טז) רַבִּי יַעֲקֹב אוֹמֵר, הָעוֹלָם הַזֶּה דּוֹמֶה לִפְרוֹזְדוֹר בִּפְנֵי הָעוֹלָם הַבָּא. הַתְקֵן עַצְמְךָ בַפְּרוֹזְדוֹר, כְּדֵי שֶׁתִּכָּנֵס לַטְּרַקְלִין:

Pirkei Avot 4:16

(16) Rabbi Jacob said: this world is like a vestibule before the world to come; prepare yourself in the vestibule, so that you may enter the banqueting-hall.

נפש החיים, שער א ו׳:כ״ב

(כב) ובעשות האדם רצון קונו ית''ש ומקיים באיזה אבר וכח שבו אחת ממצות יי. התיקון נוגע לאותו עולם וכח העליון המקבילו. לתקנו. או להעלותו. או להוסיף אור וקדושה על קדושתו מחפץ ורצון העליון ית''ש. כפי ערך ואופן עשייתו. ולפי רוב ההזדככות וטהרת קדושת מחשבתו בעת עשיית המצוה המצטרפת לטובה למעשה העקרית. וכפי ערך מדרגת אותו העולם והכח עליון. ומשם נמשך הקדושה וחיות גם על אותו הכח של האדם * שבו קיים מצות בוראו המכוונ' נגדו.

Nefesh HaChayim, Gate I 6:22

(22) ¹⁷¹This very long sentence is difficult to parse. I’ve attempted to make it clearer by separating out the disjunctive (or) and conjunctive (and) clauses typographically. And when man performs his Master’s (blessed be His name) will, and fulfills one of God’s commandments with a specific limb and the power within it, the mending that is caused relates to that world or lofty power that receives it, to:
• mend it or to uplift it, or
• to add light and holiness upon its holiness from the lofty desire and will (blessed be His name), according to:
• the quality and manner of the performance, and
• the majority quality of the refinement and purity of the holiness of his thoughts at the time of the performance of the commandment, that joins for good with the essential action, and
• the quality of the level of that lofty world and power.
From there the holiness and life-force is directed also on that power of man [*] corresponding to it, with which he fulfilled his Creator’s commandment.¹⁷²Rav Chayyim says that performance of a mitzva mends the root of the mitzva in the upper worlds, and also mends the corresponding power or limb/organ within the person who performed the mitzva.

סוטה י״ז א:ט״ו

דריש ר"ע איש ואשה זכו שכינה ביניהן לא זכו אש אוכלתן

Sotah 17a:15

§ Rabbi Akiva taught: If a man [ish] and woman [isha] merit reward through a faithful marriage, the Divine Presence rests between them. The words ish and isha are almost identical; the difference between them is the middle letter yod in ish, and the final letter heh in isha. These two letters can be joined to form the name of God spelled yod, heh. But if due to licentiousness they do not merit reward, the Divine Presence departs, leaving in each word only the letters alef and shin, which spell esh, fire. Therefore, fire consumes them.

בראשית ל׳:ל״ט

(לט) וַיֶּחֱמ֥וּ הַצֹּ֖אן אֶל־הַמַּקְל֑וֹת וַתֵּלַ֣דְןָ הַצֹּ֔אן עֲקֻדִּ֥ים נְקֻדִּ֖ים וּטְלֻאִֽים׃

Genesis 30:39

(39) and since the goats mated by the rods, the goats brought forth streaked, speckled, and spotted young.

כתובות מ״ח א:ב׳

תני רב יוסף שארה זו קרוב בשר שלא ינהג בה מנהג פרסיים שמשמשין מטותיהן בלבושיהן מסייע ליה לרב הונא דאמר רב הונא האומר אי אפשי אלא אני בבגדי והיא בבגדה יוציא ונותן כתובה:

Ketubot 48a:2

Rav Yosef taught the following baraita: “She’era,” this is referring to closeness of flesh during intercourse, which teaches that he should not treat her in the manner of Persians, who have conjugal relations in their clothes. The Gemara comments: This baraita supports the opinion of Rav Huna, as Rav Huna said: With regard to one who says: I do not want to have intercourse with my wife unless I am in my clothes and she is in her clothes, he must divorce his wife and give her the payment for her marriage contract. This is in keeping with the opinion of the tanna of the baraita that the Torah mandates the intimacy of flesh during sexual relations.

יומא מ״ז א:י״ג

ת"ר שבעה בנים היו לה לקמחית וכולן שמשו בכהונה גדולה אמרו לה חכמים מה עשית שזכית לכך אמרה להם מימי לא ראו קורות ביתי קלעי שערי אמרו לה הרבה עשו כן ולא הועילו

Yoma 47a:13

The Sages taught in a baraita: Kimḥit had seven sons, and they all served in the office of the High Priesthood, as High Priests or as his substitute. The Sages said to her: What good deeds did you perform to merit this? She said to them: In all my days, the beams of my house never saw the braids of my hair, as she was extremely modest and was strict about covering her hair even inside her own house. They said to her: Many women did so and did not succeed to such a degree; you must have been granted a special gift from God.

יומא נ״ד א:י״א

אמר רב קטינא בשעה שהיו ישראל עולין לרגל מגללין להם את הפרוכת ומראין להם את הכרובים שהיו מעורים זה בזה ואומרים להן ראו חבתכם לפני המקום כחבת זכר ונקבה

Yoma 54a:11

Continuing the previous discussion, Rav Ketina said: When the Jewish people would ascend for one of the pilgrimage Festivals, the priests would roll up the curtain for them and show them the cherubs, which were clinging to one another, and say to them: See how you are beloved before God, like the love of a male and female. The two cherubs symbolize the Holy One, Blessed be He, and the Jewish people.

במדבר ד׳:כ׳

(כ) וְלֹא־יָבֹ֧אוּ לִרְא֛וֹת כְּבַלַּ֥ע אֶת־הַקֹּ֖דֶשׁ וָמֵֽתוּ׃ (פ)

Numbers 4:20

(20) But let not [the Kohathites] go inside and witness the dismantling of the sanctuary, lest they die.