It is stated, “A lamp of Hashem is the soul of a man” (Mishlei 20:27). The Zohar (Parashas Mishpatim 99b) explains that ner, “lamp,” is an acronym for neshamah, ruach, the two aspects of the soul that shed light together. The neshamah is extremely holy, therefore it enwraps itself in the ruach like a garment. There is also a third aspect of the soul called the nefesh, which is a lower level than the ruach. The seat of the neshamah is in the brain, near where the head tefillin are placed. The seat of the ruach is in the heart, across from the tefillin that are worn on the left arm. The seat of the nefesh is in the liver, which is filled with an abundance of blood. Corresponding to the nefesh the Holy One Blessed is He commanded us in the wearing of tzitzis. Thus the three commandments mentioned above illuminate all three aspects of the soul: the nefesh, the ruach and the neshamah. According to the well known teaching of the Sages, the tzitzis contains one techeles-colored thread because this shade of blue resembles the firmament and reminds us of the Throne of Glory. The purpose of this thread is to sanctify the nefesh, located in the liver, the main site of both the body’s blood and the trait of anger. The word kaved — “liver” — consists of the same letters as the word kavod — “honor” or “glory,” except that it is missing the letter vav. This deficiency is what separates it from the “glory” of Heaven. If a person is protective of his nefesh and does not sin with it, he thereby brings it, too, under the domain of holiness in a complete manner.
Then fortunate is he and fortunate is his lot, for the drops of blood in a person’s body are counted and weighed up before the Holy One Blessed is He. This is because every drop of a person’s blood, along with every limb and sinew, was intended for the service of the Holy One Blessed is He. Thus a person has eighteen vertebrae in his spine corresponding to the eighteen blessings of the Amidah instituted by the Men of the Great Assembly. Therefore for every droplet of seed that goes to waste by way of the eighteen vertebrae there is a punishment. The first of these is that his prayers, comprised of the eighteen blessings, are neither desired nor accepted by the Holy One Blessed is He. For the seed originates in the brain, the dwelling place of the pure neshamah, yet he has willfully delivered this holy substance into a place dominated by the filth of the Sitra Achara. The sin is even greater if he expended his seed in a place of defilement, such as in a menstruating woman, a gentile woman or someone otherwise forbidden to him by Torah law. If a man is not mindful of this sin and entices his evil inclination, especially by engaging in vulgarity, concerning him was it states, “And the wicked are like the surging sea” (Yeshayahu 57:20). For it is stated explicitly, “Er was evil in Hashem’s eyes and Hashem killed him” — because he wasted his seed.
I will extract for you here that which is relevant to our topic from the text Nachalas Yehoshua, by Rabbi Yehoshua Heschel HaKohen, son of Rabbi Shlomo of Krakow, head of the court and dean of the yeshiva of the holy community of Boskewitz and later Rabbi of Rechnitz. He writes: It is written in Parashas Mishpatim, “Do not delay bringing melei’ascha and your dim’acha; give Me the first born of your sons” (Shemos 22:28). Rashi explains that melei’ascha refers to the first fruits while dim’acha refers to the kohein’s portion. Nevertheless, he confesses that he does not know the etymology of the word dim’acha. In the tractate Terumah (4a), however, Rashi writes, “Dim’acha refers to the kohein’s portion. It is called this because it creates a forbidden mixture [medama’as] and is nullified by a hundred and one parts.” Tosafos writes: “Rashi explains that dim’acha is the kohein’s portion because it creates a forbidden mixture and is nullified by a hundred and one parts. This does not seem correct, however, because that law is only of rabbinic origin. Rabbi Moshe of Ponto’iza explains that the kohein’s portion is called dim’acha because it applies to liquid produce, by contrast with the first fruits, which come only from dry produce.” Perforce, Tosafos derives the word dim’acha from the word dima’os — “tears.” [See Nesiv Meir and the Rekanti who also relate dim’acha to dimaa’os; “Do not delay” — just as teardrops fall from the eye.]
The Shach [Sifsei Kohen by Rabbi Mordechai HaKohen] on Parashas Ki Teitzei (55a) writes as follows: It is stated, “When a man has two wives, one beloved and the other hated, etc.” (Devarim 21:15). This passage can be explained with reference to a man’s wife and the wicked Lilis. These are the two “wives.” And since only one man in a thousand is spared the sin of wasting seed the Torah warns that a man should at least guard that first drop. Thus the verse continues, “And the firstborn should be to the hated one [i.e., his real wife].” This is in order that “on the day that he bequeaths to his sons” — i.e., the day of death — he will be able to overcome all the demons, spirits and liliths born from those droplets of wasted seed, which the Zohar (1:54b) calls, the “plagues among Adam’s offspring” (II Shmuel 7:14). For when it is time for him to be buried these spirits will try to attach themselves to him but they will be unable to do so because his firstborn son will overcome them. This is the deeper meaning of the verse, “streams of water ran down from my eyes because they did not keep Your Torah” (Tehillim 119:136). Note that the verse does not say “because I did not keep Your Torah,” but “because they did not keep Your Torah.” That is, a man’s eyes will themselves shed tears because of the harm they caused through gazing. For the eye sees and the heart desires, such that all of a man’s deeds are caused by the vision of his eyes. This is what brings him to wasting seed. Tears, by contrast, are the rectification for wasting seed. For just as the seed originates in the brain, so do tears. Therefore a man must pray specifically with tears. He must also shed tears when he mourns for the destruction of the Holy Temple or for an upright individual who has died.
It is related in the Zohar (2:178b; 3:60b) and in the writings of the Ari, z”l (Eitz Chaim, Sha’ar 49, 113b) that the two prostitutes of Shlomo’s day (I Melachim 3:16) were actually the two female demons Machalas and Lilis. Machalas is accompanied by four hundred and seventy- eight camps, the numerical value of her name, while Lilis is accompanied by four hundred and eighty camps, the numerical value of her name. When a person rejoices in the performance of a commandment he subdues Machalas and her cohorts. And when he mourns at a time that he is commanded to do so he subdues Lilis. I believe that this is the meaning of the verse, “It is better to go to a house of mourning than to a house of feasting” (Koheles 7b), for through mourning a man subdues two more camps than he does through rejoicing.
It is well known that the bringing of the first fruits was accompanied by great rejoicing. Thus it is related in Bikkurim (3:3-4) that a flute led the procession while the Levites sang. Therefore I believe that it was for this reason that Scripture mentions melei’acha — the first fruits, which are brought with joy — and dim’acha — “tears.” For by means of these two emotions a person subdues the two women, Machalas and Lilis, depriving them of the authority to lure him into sin. And if one succeeds in withstanding them it said, “Give Me the firstborn of your sons.” That is, one’s first drop of seed will then be delivered into the realm of holiness. That is why Scripture states shortly thereafter, “And you shall be to Me men of holiness” (Shemos 22:30). For whoever guards his sign of the covenant is called “holy.” Therefore whoever has blemished his sign of the covenant should shed tears while praying. Then he will be able to subdue those “plagues among Adam’s offspring.” For the Gates of Tears were never locked (Berachos 32b). King David also says, “Every night I cause my bed to float with tears; I cause my couch to melt” (Tehillim 6:7). He says further, “My tears were my bread, etc.” (Tehillim 42:4).
The Ari, z”l, (Pri Eitz Chaim, Sha’ar Keriyas Shema; Sha’ar HaKavanos 56b) warns that women must recite the bedtime Shema as well. For the Shema nullifies the “plagues among Adam’s offspring.” And just as men are commanded, in connection with the sin of wasting seed, that they must not fantasize in the daytime so that they should not come to defile themselves at night, so women are commanded not to engage in wicked fantasies. For the recitation of the Shema is a rectification for wasting seed. Of this it can be said that, “the words that emanate from a wise man’s mouth are pleasing” (Koheles 10:12).
Alternatively one can explain the verse, “When a man has two wives, one beloved, etc.,” in this way: The “beloved wife” refers to Machalas, who appears to men arrayed in finery, continually engaged in dancing and laughter. The “hated wife” refers to the evil Lilis, who is perpetually immersed in wailing and weeping. The passage continues, “He may not give preference to … the firstborn son who was born from his proper wife” (Devarim 21:16). (That is, if he stumbles with his first drop his son from his proper wife will not have the power to overcome the demons and spirits born from his wasted seed.) That is why one must be very careful to cling to his wife at the very least with his first drop. If a man has already stumbled in this iniquity, Heaven forbid, he should examine what we have written in Chapter Two and later on in Chapters Sixty-nine and Seventy. Then let him be swift to repent and all will be well with him, selah.
כְּתִיב כְּתִיב: נֵר ה' נִשְׁמַת אָדָם. פֵּרֵשׁ בַּזֹּהַר פָּרָשַׁת מִשְׁפָּטִים, וְזֶה לְשׁוֹנוֹ: נֵר הוּא רָאשֵׁי תֵּבוֹת נְשָׁמָה, רוּחַ, דְּאִנּוּן מְאִירִין כַּחֲדָא. וּנְשָׁמָה אִיהִי קַדִּישָׁא מְאֹד, עַל כֵּן הִיא מִתְעַטֶּפֶת בְּרוּחַ דֻּגְמַת מַלְבּוּשׁ. וְיֵשׁ עוֹד בָּאָדָם וְהוּא בְּחִינַת הַנֶּפֶשׁ, וְהוּא לְמַטָּה מֵהָרוּחַ, כִּי הַנְּשָׁמָה שָׁרוּי בַּמֹּחַ, בִּמְקוֹם הֲנָחַת תְּפִלִּין שֶׁל רֹאשׁ. וְהָרוּחַ בַּלֵּב, נֶגֶד תְּפִלִּין שֶׁל יַד הַשְּׂמָאלִית. וְנֶפֶשׁ הוּא בַּכָּבֵד, שֶׁיֵּשׁ בּוֹ רִבּוּי דָּם. וּכְנֶגֶד הַנֶּפֶשׁ צִוָּה הַקָּדוֹשׁ בָּרוּךְ הוּא לְקַיֵּם מִצְוַת צִיצִית, כְּדֵי שֶׁיִּהְיוּ הַשְּׁלשָׁה מִצְווֹת הַנִּזְכָּרִים מְאִירִים לְכָל חֵלֶק: נֶפֶשׁ, רוּחַ, נְשָׁמָה. וְיָדוּעַ מַאַמְרֵי רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, כִּי בְּמִצְוַת צִיצִית יֵשׁ חוּט אֶחָד שֶׁל תְּכֵלֶת, מִשּׁוּם דִּתְכֵלֶת דּוֹמֶה לְרָקִיעַ וְכוּ' וּלְכִסֵּא הַכָּבוֹד. וְעַל כֵּן מִצְוַת צִיצִית הוּא חוּט אֶחָד שֶׁל תְּכֵלֶת לְקַדֵּשׁ הַנֶּפֶשׁ בַּכָּבֵד, וְלָכֵן 'כָּבֵד' הוּא חָסֵר וָא"ו מִ'כְּבוֹד' הַשָּׁמַיִם, וּכְשֶׁהָאָדָם נִזְהָר בְּנַפְשׁוֹ לְבִלְתִּי לַחֲטֹא בָּהּ, הֲרֵי הוּא מְשַׁעְבֵּד גַּם הַנֶּפֶשׁ תַּחַת הַקְּדֻשָּׁה בִּשְׁלֵמוּת.
It is stated, “A lamp of Hashem is the soul of a man” (Mishlei 20:27). The Zohar (Parashas Mishpatim 99b) explains that ner, “lamp,” is an acronym for neshamah, ruach, the two aspects of the soul that shed light together. The neshamah is extremely holy, therefore it enwraps itself in the ruach like a garment. There is also a third aspect of the soul called the nefesh, which is a lower level than the ruach. The seat of the neshamah is in the brain, near where the head tefillin are placed. The seat of the ruach is in the heart, across from the tefillin that are worn on the left arm. The seat of the nefesh is in the liver, which is filled with an abundance of blood. Corresponding to the nefesh the Holy One Blessed is He commanded us in the wearing of tzitzis. Thus the three commandments mentioned above illuminate all three aspects of the soul: the nefesh, the ruach and the neshamah. According to the well known teaching of the Sages, the tzitzis contains one techeles-colored thread because this shade of blue resembles the firmament and reminds us of the Throne of Glory. The purpose of this thread is to sanctify the nefesh, located in the liver, the main site of both the body’s blood and the trait of anger. The word kaved — “liver” — consists of the same letters as the word kavod — “honor” or “glory,” except that it is missing the letter vav. This deficiency is what separates it from the “glory” of Heaven. If a person is protective of his nefesh and does not sin with it, he thereby brings it, too, under the domain of holiness in a complete manner.
אַשְׁרֵי לוֹ וְאַשְׁרֵי חֶלְקוֹ, כִּי כָּל טִפֵּי דָּמִים שֶׁבַּגּוּף הֵמָּה בְּמִנְיָן וּבְמִשְׁקָל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, וְכָל טִפֵּי דָּמִים וְכָל אֵבָרָיו וְגִידָיו שֶׁל הָאָדָם הֵמָּה לַעֲבֹד עֲבוֹדַת ה', כִּי יֵשׁ בָּאָדָם שְׁמוֹנֶה עֶשְׂרֵה חֻלְיוֹת בַּשִּׁדְרָה, שֶׁהֵן נֶגֶד שְׁמוֹנֶה עֶשְׂרֵה בְּרָכוֹת בַּתְּפִלָּה שֶׁתִּקְּנוּ אַנְשֵׁי כְּנֶסֶת הַגְּדוֹלָה, וְכָל טִפַּת זֶרַע הַיּוֹצֵא דֶּרֶךְ שְׁמוֹנֶה עֶשְׂרֵה חֻלְיוֹת לְבַטָּלָה, אֲזַי הָעֹנֶשׁ הָרִאשׁוֹן שֶׁתְּפִלָּתוֹ בִּשְׁמוֹנֶה עֶשְׂרֵה בְּרָכוֹת אֵינָם מְרֻצִּים וּמְקֻבָּלִים אֵצֶל הַקָּדוֹשׁ בָּרוּךְ הוּא, כִּי הַזֶּרַע הוּא בָּא מִמֹּחַ — מִן הַמָּקוֹם שֶׁהַנְּשָׁמָה הַטְּהוֹרָה שְׁרוּיָה שָׁם. אֲזַי הוּא מוֹסֵר הַקְּדֻשָּׁה בַּיָּדַיִם לִמְקוֹם טִנֹּפֶת הַסִּטְרָא אָחֳרָא, וּמִכָּל שֶׁכֵּן כְּשֶׁאָדָם מוֹצִיא זֶרַע בִּמְקוֹם טֻמְאָה, בְּנִדָּה אוֹ בַּאֲרָמִית אוֹ בַּנָּשִׁים הָאֲסוּרוֹת לוֹ מִן הַתּוֹרָה. וְכָל מִי שֶׁאֵינוֹ נִזְהָר בְּחֵטְא זֶה וּמְגָרֶה יֵצֶר הָרָע בְּנַפְשֵׁיהּ, וּמִכָּל שֶׁכֵּן אוֹתָן שֶׁמְּדַבְּרִים דִּבְרֵי נְבֵלוֹת בְּפִיהֶם — עֲלֵיהֶם נֶאֱמַר: וְהָרְשָׁעִים כַּיָּם נִגְרָשׁ. וּמִקְרָא מָלֵא הוּא: וַיהִי עֵר רַע בְּעֵינֵי ה' וַיְמִיתֵהוּ ה', עַל שֶׁהוֹצִיא זַרְעוֹ לְבַטָּלָה.
Then fortunate is he and fortunate is his lot, for the drops of blood in a person’s body are counted and weighed up before the Holy One Blessed is He. This is because every drop of a person’s blood, along with every limb and sinew, was intended for the service of the Holy One Blessed is He. Thus a person has eighteen vertebrae in his spine corresponding to the eighteen blessings of the Amidah instituted by the Men of the Great Assembly. Therefore for every droplet of seed that goes to waste by way of the eighteen vertebrae there is a punishment. The first of these is that his prayers, comprised of the eighteen blessings, are neither desired nor accepted by the Holy One Blessed is He. For the seed originates in the brain, the dwelling place of the pure neshamah, yet he has willfully delivered this holy substance into a place dominated by the filth of the Sitra Achara. The sin is even greater if he expended his seed in a place of defilement, such as in a menstruating woman, a gentile woman or someone otherwise forbidden to him by Torah law. If a man is not mindful of this sin and entices his evil inclination, especially by engaging in vulgarity, concerning him was it states, “And the wicked are like the surging sea” (Yeshayahu 57:20). For it is stated explicitly, “Er was evil in Hashem’s eyes and Hashem killed him” — because he wasted his seed.
וְהִנֵּה אַעְתִּיק לְךָ בִּקְצָרָה הַצָּרִיךְ לְעִנְיָנֵנוּ, מַה שֶּׁמָּצָאתִי בַּסֵּפֶר "נַחֲלַת יְהוֹשֻׁעַ", שֶׁחִבֵּר הָרַב מוֹרֵנוּ הָרַב רַבִּי יְהוֹשֻׁעַ הֶעשִׁיל הַכֹּהֵן, בֶּן מוֹרֵנוּ הָרַב רַבִּי שְׁלֹמֹה, זִכְרוֹנוֹ לִבְרָכָה, מִקְּרָאקָא, שֶׁהָיָה אַב בֵּית דִּין וְרֹאשׁ מְתִיבְתָא בִּקְהִלַּת קֹדֶשׁ בַּאסְקֶעוִיץ, וְאַחַר כָּךְ הוּא נִתְקַבֵּל לְמוֹרֵה צֶדֶק בִּקְהִלַּת קֹדֶשׁ רֶעכְנִיץ, וְזֶה לְשׁוֹנוֹ בְּפָרָשַׁת מִשְׁפָּטִים: מְלֵאָתְךָ וְדִמְעֲךָ לֹא תְאַחֵר בְּכוֹר בָּנֶיךָ תִתֵּן לִי. וּפֵרֵשׁ רַשִּׁ"י, זִכְרוֹנוֹ לִבְרָכָה: מְלֵאָתְךָ — אֵלּוּ הַבִּכּוּרִים, וְדִמְעֲךָ — זוֹ הַתְּרוּמָה, וְאֵינִי יוֹדֵעַ מַהוּ לְשׁוֹן דֶּמַע. עַד כָּאן לְשׁוֹן רַשִּׁ"י, זִכְרוֹנוֹ לִבְרָכָה. וּכְדֵי לְיַשֵּׁב הַנִּזְכָּר לְעֵיל צָרִיךְ גַּם כֵּן פָּסוּק הַקֹּדֶם. וְגַם צָרִיךְ עִיּוּן, דְּרַשִּׁ"י, זִכְרוֹנוֹ לִבְרָכָה כָּתַב דְּלֹא יָדַע לְשׁוֹן דֶּמַע וְכוּ', וּבְמַסֶּכֶת תְּמוּרָה דַּף ד' פֵּרֵשׁ רַשִּׁ"י: דִּמְעֲךָ — זֶה תְּרוּמָה. לְפִי שֶׁהִיא מְדַמַּעַת וְעוֹלָה בְּאֶחָד וּמֵאָה מַפִּיק לַהּ קְרָא בִּלְשׁוֹן דִּמּוּעַ. וְעוֹד לְעַיֵּן בַּתּוֹסָפוֹת: וְדִמְעֲךָ — זֶה תְּרוּמָה, לְפִי שֶׁהִיא מְדַמַּעַת וְעוֹלָה בְּאֶחָד וּמֵאָה לְפִי פֵּרוּשׁ רַשִּׁ"י, וְלֹא נְהִירָא דְּזֶה אֵינוֹ אֶלָּא מִדְּרַבָּנָן. וְהָרַב רַבִּי משֶׁה מִפּוֹנְטִיזָא פֵּרֵשׁ, דִּלְכָךְ קָרָא לַתְּרוּמָה דֶּמַע, לְפִי שֶׁנּוֹהֶגֶת בְּלַח, וּבִכּוּרִים אֵינוֹ אֶלָּא בְּיָבֵשׁ. עַד כָּאן. וְעַל כָּרְחֲךָ מֻכְרָח לוֹמַר דְּהַתּוֹסָפוֹת פֵּרְשׁוּ, דִּלְשׁוֹן דִּמְעֲךָ הוּא מִלְּשׁוֹן דְּמָעוֹת. וְעַיֵּן בִּ'נְתִיב מֵאִיר' וְעַיֵּן בָּרֶקַנְטִי, דְּפֵרְשׁוּ גַּם כֵּן דִּמְעֲךָ — לְשׁוֹן דְּמָעוֹת. לֹא תְאַחֵר — כְּמוֹ הַטִּפִּין הַיּוֹרְדִים מִן הָעַיִן.
I will extract for you here that which is relevant to our topic from the text Nachalas Yehoshua, by Rabbi Yehoshua Heschel HaKohen, son of Rabbi Shlomo of Krakow, head of the court and dean of the yeshiva of the holy community of Boskewitz and later Rabbi of Rechnitz. He writes: It is written in Parashas Mishpatim, “Do not delay bringing melei’ascha and your dim’acha; give Me the first born of your sons” (Shemos 22:28). Rashi explains that melei’ascha refers to the first fruits while dim’acha refers to the kohein’s portion. Nevertheless, he confesses that he does not know the etymology of the word dim’acha. In the tractate Terumah (4a), however, Rashi writes, “Dim’acha refers to the kohein’s portion. It is called this because it creates a forbidden mixture [medama’as] and is nullified by a hundred and one parts.” Tosafos writes: “Rashi explains that dim’acha is the kohein’s portion because it creates a forbidden mixture and is nullified by a hundred and one parts. This does not seem correct, however, because that law is only of rabbinic origin. Rabbi Moshe of Ponto’iza explains that the kohein’s portion is called dim’acha because it applies to liquid produce, by contrast with the first fruits, which come only from dry produce.” Perforce, Tosafos derives the word dim’acha from the word dima’os — “tears.” [See Nesiv Meir and the Rekanti who also relate dim’acha to dimaa’os; “Do not delay” — just as teardrops fall from the eye.]
וְהִנֵּה אִיתָא בַּשַּׁ"ךְ פָּרָשַׁת כִּי תֵצֵא: כִּי תִהְיֶינָה לְאִישׁ שְׁתֵּי נָשִׁים הָאַחַת אֲהוּבָה וְהָאַחַת שְׂנוּאָה וְכוּ'. יֵשׁ לְפָרֵשׁ פָּרָשָׁה זוֹ עַל אִשְׁתּוֹ שֶׁל אָדָם וְעַל לִילִית הָרְשָׁעָה, הֵן שְׁתֵּי נָשִׁים. וּלְפִי שֶׁאֶחָד מִנִּי אֶלֶף נִצּוֹל מֵחֵטְא זֶה שֶׁל הוֹצָאַת שְׁפִיכוּת זֶרַע לְבַטָּלָה, בָּאָה הַתּוֹרָה לְהַזְהִיר, שֶׁלְּפָחוֹת טִפָּה רִאשׁוֹנָה יִשְׁמֹר אוֹתָהּ. וְזֶהוּ: וְהָיָה הַבֵּן הַבְּכוֹר לַשְּׂנוּאָה — כְּדֵי שֶׁבְּיוֹם הַנְחִילוֹ אֶת בָּנָיו, שֶׁהוּא יוֹם הַמִּיתָה, יִהְיֶה נִזְכַּר עַל אוֹתָן שֵׁדִין וְרוּחִין וְלִילִין שֶׁבָּאִין מֵאוֹתָן טִפּוֹת שְׁפִיכוּת זֶרַע לְבַטָּלָה, וּקְרָאָם הַזֹּהַר שֶׁהֵן הֵן נֶגַע בְּנֵי אָדָם, וּבְעֵת קְבוּרָתוֹ רוֹצִים לְהִתְחַבֵּר עִמּוֹ, וְאֵינָן יְכוֹלִין לְפִי שֶׁמִּתְגַּבֵּר עֲלֵיהוֹן בֶּן הַבְּכוֹר. וְזֶהוּ סוֹד הַכָּתוּב: פַּלְגֵי מַיִם יָרְדוּ עֵינַי עַל לֹא שָׁמְרוּ תּוֹרָתֶךָ — וְלֹא אָמַר 'שָׁמַרְתִּי' אֶלָּא לֹא 'שָׁמְרוּ' תּוֹרָתֶךָ. פֵּרוּשׁ: הָעֵינַיִם יִדְמְעוּ דִּמְעָה, מִפְּנֵי שֶׁפָּגְמוּ בָּרְאִיָּה. הָעַיִן רוֹאָה וְהַלֵּב חוֹמֵד וְכָל מַעֲשֶׂיךָ — הַכֹּל הִיא בִּגְרַם רְאִיַּת הָעַיִן, שֶׁמֵּבִיא הָאָדָם לִידֵי קֶרִי. וְהַדְּמָעוֹת הֵן תִּקּוּן קֶרִי, כִּי הַזֶּרַע בָּא מִמֹּחַ, וְגַם הַדְּמָעוֹת בָּאִין מִן הַמֹּחַ. לָכֵן צָרִיךְ הָאָדָם לְהִתְפַּלֵּל דַּוְקָא בִּדְמָעוֹת, וְכֵן כְּשֶׁהוּא מִתְאַבֵּל עַל חֻרְבַּן בֵּית הַמִּקְדָּשׁ וְעַל אָדָם כָּשֵׁר שֶׁמֵּת.
The Shach [Sifsei Kohen by Rabbi Mordechai HaKohen] on Parashas Ki Teitzei (55a) writes as follows: It is stated, “When a man has two wives, one beloved and the other hated, etc.” (Devarim 21:15). This passage can be explained with reference to a man’s wife and the wicked Lilis. These are the two “wives.” And since only one man in a thousand is spared the sin of wasting seed the Torah warns that a man should at least guard that first drop. Thus the verse continues, “And the firstborn should be to the hated one [i.e., his real wife].” This is in order that “on the day that he bequeaths to his sons” — i.e., the day of death — he will be able to overcome all the demons, spirits and liliths born from those droplets of wasted seed, which the Zohar (1:54b) calls, the “plagues among Adam’s offspring” (II Shmuel 7:14). For when it is time for him to be buried these spirits will try to attach themselves to him but they will be unable to do so because his firstborn son will overcome them. This is the deeper meaning of the verse, “streams of water ran down from my eyes because they did not keep Your Torah” (Tehillim 119:136). Note that the verse does not say “because I did not keep Your Torah,” but “because they did not keep Your Torah.” That is, a man’s eyes will themselves shed tears because of the harm they caused through gazing. For the eye sees and the heart desires, such that all of a man’s deeds are caused by the vision of his eyes. This is what brings him to wasting seed. Tears, by contrast, are the rectification for wasting seed. For just as the seed originates in the brain, so do tears. Therefore a man must pray specifically with tears. He must also shed tears when he mourns for the destruction of the Holy Temple or for an upright individual who has died.
וְאִיתָא בַּזֹּהַר וּבְכִתְבֵי הָאֲרִ"י, שֶׁאוֹתָן שְׁתֵּי זוֹנוֹת שֶׁהָיוּ בִּימֵי שְׁלֹמֹה, הֵמָּה מַחֲלַת וְלִילִית. לְמַחֲלַת יֵשׁ לָהּ אַרְבַּע מֵאוֹת שִׁבְעִים וּשְׁמוֹנֶה מַחֲנוֹת, כְּמִנְיַן 'מַחֲלַת', וְלִילִית יֵשׁ לָהּ אַרְבַּע מֵאוֹת וּשְׁמוֹנִים מַחֲנוֹת, כְּמִנְיַן 'לִילִית'. וּבְשִׂמְחָה שֶׁל מִצְוָה מַכְנִיעַ הָאָדָם לְמַחֲלַת וּמַחֲנוֹתֶיהָ, וּכְשֶׁמִּתְאַבֵּל הָאָדָם לְצֹרֶךְ מִצְוָה, אָז הוּא מַכְנִיעַ הַלִּילִית. וְזֶהוּ נִרְאֶה לִי פֵּרוּשׁ הַפָּסוּק: טוֹב לָלֶכֶת אֶל בֵּית אָבֵל, מִלֶּכֶת אֶל בֵּית מִשְׁתֶּה, כִּי בַּאֲבֵלוּת הוּא מַכְנִיעַ שְׁתֵּי כִּתּוֹת יוֹתֵר.
It is related in the Zohar (2:178b; 3:60b) and in the writings of the Ari, z”l (Eitz Chaim, Sha’ar 49, 113b) that the two prostitutes of Shlomo’s day (I Melachim 3:16) were actually the two female demons Machalas and Lilis. Machalas is accompanied by four hundred and seventy- eight camps, the numerical value of her name, while Lilis is accompanied by four hundred and eighty camps, the numerical value of her name. When a person rejoices in the performance of a commandment he subdues Machalas and her cohorts. And when he mourns at a time that he is commanded to do so he subdues Lilis. I believe that this is the meaning of the verse, “It is better to go to a house of mourning than to a house of feasting” (Koheles 7b), for through mourning a man subdues two more camps than he does through rejoicing.
וְהִנֵּה יָדוּעַ, שֶׁבַּהֲבָאַת בִּכּוּרִים הָיְתָה שִׂמְחָה גְּדוֹלָה, כְּמוֹ שֶׁאַמְרִינָן בְּמַסֶּכֶת בִּכּוּרִים, שֶׁהֶחָלִיל הָיָה מַכֶּה לִפְנֵיהֶם וְדִבְּרוּ הַלְּוִיִּים בְּשִׁיר. וְלָזֶה נִרְאֶה לוֹמַר, דְּלָכֵן אָמַר הַכָּתוּב: מְלֵאָתְךָ — זוֹ בִּכּוּרִים, שֶׁמְּבִיאִים אוֹתְךָ בְּשִׂמְחָה. וְדִמְעֲךָ — זוֹ דְּמָעוֹת. וּבָזֶה הוּא מַכְנִיעַ שְׁתֵּי נָשִׁים — מַחֲלַת וְלִילִית, שֶׁלֹּא יִהְיֶה רְשׁוּת לָהֶם לְהַחֲטִיאֲךָ. וְאִם כֵּן, בְּכוֹר בָּנֶיךָ תִתֵּן לִי בַּקְּדֻשָּׁה, שֶׁהִיא טִפָּה רִאשׁוֹנָה. לָכֵן סָמַךְ לֵיהּ: וְאַנְשֵׁי קֹדֶשׁ תִּהְיוּן לִי, כִּי מִי שֶׁשּׁוֹמֵר הַבְּרִית נִקְרָא קָדוֹשׁ. וְלָכֵן מִי שֶׁפָּגַם בִּבְרִיתוֹ יִרְאֶה לְהוֹרִיד דְּמָעוֹת בַּתְּפִלּוֹת, וְאָז הוּא מַכְנִיעַ הַנִּגְעֵי בְּנֵי אָדָם, כִּי שַׁעֲרֵי דְּמָעוֹת לֹא נִנְעֲלוּ. וְכֵן מָצִינוּ בְּדָוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם שֶׁאָמַר: מִטָּתִי בְּדִמְעָתִי עַרְשִׂי אַמְסֶה, וְאוֹמֵר: הָיְתָה לִי דִּמְעָתִי לֶחֶם וְכוּ'.
It is well known that the bringing of the first fruits was accompanied by great rejoicing. Thus it is related in Bikkurim (3:3-4) that a flute led the procession while the Levites sang. Therefore I believe that it was for this reason that Scripture mentions melei’acha — the first fruits, which are brought with joy — and dim’acha — “tears.” For by means of these two emotions a person subdues the two women, Machalas and Lilis, depriving them of the authority to lure him into sin. And if one succeeds in withstanding them it said, “Give Me the firstborn of your sons.” That is, one’s first drop of seed will then be delivered into the realm of holiness. That is why Scripture states shortly thereafter, “And you shall be to Me men of holiness” (Shemos 22:30). For whoever guards his sign of the covenant is called “holy.” Therefore whoever has blemished his sign of the covenant should shed tears while praying. Then he will be able to subdue those “plagues among Adam’s offspring.” For the Gates of Tears were never locked (Berachos 32b). King David also says, “Every night I cause my bed to float with tears; I cause my couch to melt” (Tehillim 6:7). He says further, “My tears were my bread, etc.” (Tehillim 42:4).
הִנֵּה הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה, הִזְהִיר גַּם כֵּן לְנָשִׁים לִקְרוֹת קְרִיאַת שְׁמַע שֶׁעַל הַמִּטָּה, כִּי קְרִיאַת שְׁמַע מְבַטֵּל נִגְעֵי בְּנֵי הָאָדָם. וּכְמוֹ שֶׁהָאֲנָשִׁים הֵן מְצֻוִּין עַל עָווֹן קֶרִי, שֶׁלֹּא יְהַרְהֲרוּ בַּיּוֹם כְּדֵי שֶׁלֹּא יָבוֹאוּ לִידֵי טֻמְאָה בַּלַּיְלָה, כָּךְ הַנָּשִׁים מְצֻוִּים לְבִלְתִּי לְהַרְהֵר הִרְהוּרִים רָעִים, וּקְרִיאַת שְׁמַע שֶׁעַל הַמִּטָּה הוּא תִּקּוּן קֶרִי. עַד כָּאן לְשׁוֹנוֹ, וְזוֹ דִּבְרֵי פִּי חָכָם הֵן.
The Ari, z”l, (Pri Eitz Chaim, Sha’ar Keriyas Shema; Sha’ar HaKavanos 56b) warns that women must recite the bedtime Shema as well. For the Shema nullifies the “plagues among Adam’s offspring.” And just as men are commanded, in connection with the sin of wasting seed, that they must not fantasize in the daytime so that they should not come to defile themselves at night, so women are commanded not to engage in wicked fantasies. For the recitation of the Shema is a rectification for wasting seed. Of this it can be said that, “the words that emanate from a wise man’s mouth are pleasing” (Koheles 10:12).
אוֹ יֵשׁ לוֹמַר, דְּנוּכַל לְפָרֵשׁ הַכָּתוּב: כִּי תִּהְיֶינָה לְאִישׁ שְׁתֵּי נָשִׁים: אַחַת אֲהוּבָה שֶׁהוּא מַחֲלַת, שֶׁהִיא נִרְאֵית לִבְנֵי אָדָם מְקֻשֶּׁטֶת, וְתָמִיד הִיא בְּמָחוֹל וּבִשְׂחוֹק. וְהַשְּׂנוּאָה הִיא לִילִית הָרְשָׁעָה, הִיא תָּמִיד מְיַלֶּלֶת וְעוֹסֶקֶת בִּבְכִיָּה, לֹא יוּכַל לְבַכֵּר אֶת בֶּן הַבְּכוֹר, שֶׁהוּא נוֹלַד מֵאִשְׁתּוֹ הָרְאוּיָה לוֹ, כִּי צָרִיךְ הָאָדָם לִזָּהֵר תָּמִיד עַל כָּל פָּנִים טִפָּה רִאשׁוֹנָה שֶׁיִּדְבַּק בְּאִשְׁתּוֹ, וְכָל מִי שֶׁנִּכְשַׁל חַס וְשָׁלוֹם בְּעָווֹן זֶה, יְעֻיַּן לְעֵיל פֶּרֶק ב' וּלְקַמָּן בְּפֶרֶק סט וּבְפֶרֶק ע, וִימַהֵר בִּתְשׁוּבָה, וְאָז טוֹב יִהְיֶה לוֹ אָמֵן סֶלָה.
Alternatively one can explain the verse, “When a man has two wives, one beloved, etc.,” in this way: The “beloved wife” refers to Machalas, who appears to men arrayed in finery, continually engaged in dancing and laughter. The “hated wife” refers to the evil Lilis, who is perpetually immersed in wailing and weeping. The passage continues, “He may not give preference to … the firstborn son who was born from his proper wife” (Devarim 21:16). (That is, if he stumbles with his first drop his son from his proper wife will not have the power to overcome the demons and spirits born from his wasted seed.) That is why one must be very careful to cling to his wife at the very least with his first drop. If a man has already stumbled in this iniquity, Heaven forbid, he should examine what we have written in Chapter Two and later on in Chapters Sixty-nine and Seventy. Then let him be swift to repent and all will be well with him, selah.