یهودیت و خودارضایی

یهودیت و خودارضایی (انگلیسی: Judaism and masturbation) (در زبان عبری: הוצאת זרע לבטלה) (طبق یهودیت ارتدکس) یک ممنوعیت کتاب مقدس است.^[۱]^[۲]^[۳]^[۴] derived from (Genesis 38:7),^[۵] این در میدراش و تلمود توضیح داده شده است. (منع ربانی آن است که در تورات از راه مطالعات کتاب مقدس یافت نمی‌شود - نهی کتاب مقدس آن است) نهی مرد را از ریختن عمدی اسراف منی خود منع می‌کند. هدر دادن غیرعمدی دانه نیز طبق تورات شفاهی یک گناه (کوچکتر) است.^[۶] مقامات مذهبی یهودی به‌طور گسترده در مورد ممنوعیت کتاب مقدس یا ممنوعیت خاخامی اختلاف نظر دارند.^[۷]

منابع کتاب مقدس

مطالعه کتاب مقدس عبری نشان می‌دهد که هیچ فرمانی به عنوان ممنوعیت خودارضایی وجود ندارد.^[۷]^[۸]^[۹] با این حال، بسیاری از خاخام‌ها معتقدند که این ممنوعیت را می‌توان با تجزیه و تحلیل بیشتر به وضوح مشاهده کرد.^[۱]^[۲]^[۳]^[۴]^[۵] خاخام قرون وسطایی ابن میمون موافق بود که کتاب مقدس عبری خودارضایی را ممنوع نمی‌کند.^[۱۰]

لاویان ۱۵:۱۶–۱۸ بیان می‌کند که هر مردی که منی از خود خارج کند، تیما و تاهارا محسوب می‌شود - چه این خروج از طریق خودارضایی، گسیل شبانه یا رابطه جنسی بین شرکای دگرجنسگرای متأهل باشد.^[۱۱]^[۱۲] تفسیر سنتی خاخام‌ها و قرائت ساده لاویان ۱۵ نشان می‌دهد که این اصطلاح در مورد «تمام» خارج شدن اسپرم، از جمله خارج شدن اسپرم ناشی از خودارضایی، صدق می‌کند. به غیر از این ناپاکی آیینی، هیچ پیامد یا مجازاتی در آن آیات مشخص نشده است.

یهودیت سنتی

آموزه‌های سنتی یهودیت، خودارضایی را برای پسران و مردان ممنوع می‌کند و تلمود این قانون را از داستان کتاب مقدس دربارهٔ اونان، که «[منی خود را] بر زمین ریخت» (سفر پیدایش باب ۳۸ آیه ۹) گرفته است. پوسکیم‌ها یا حقوق‌دانان دینی یهودی بحث می‌کنند که آیا این ممنوعیت ماهیتی کتاب مقدسی دارد یا ربی. دلیل ممنوعیت خودارضایی نیز مورد بحث است و برای برخی از پوسکیم‌ها دلیل اصلی ممکن است بر دامنه ممنوعیت تأثیر بگذارد. دلایل مختلفی که بسیاری از آنها از بحث تلمود در مورد این موضوع ناشی می‌شوند، عبارتند از: خودارضایی نوعی از تخریب زندگی بالقوه است؛ افکار شهوانی را تشویق می‌کند؛ به عنوان نوعی رابطه جنسی با خود است و نه گرد هم آوردن دو بدن به عنوان «یک تن»، همان‌طور که رابطه جنسی قرار است انجام دهد؛ و مردان را از ازدواج یا رابطه جنسی زناشویی منحرف می‌کند.

تلمود با عبارات تندی در مورد خودارضایی صحبت می‌کند و آن را گناهی «مستحق مرگ» توصیف می‌کند. فراگیر بودن این تخلف می‌تواند تا حد زیادی نمونه ای از لفاظی‌های افراطی انتخاب شده توسط تلمود باشد.^[۱۳]

جستارهای وابسته

منابع

1 2 Karo, Rabbi Yosef. Shulchan Aruch: Even HaEzer 23:1-3.
1 2 Feinstein, Rabbi Moshe. Igros Moshe. pp. Even HaEzer 3:14, p. 437.
1 2 Babylonian Talmud: Tractate Niddah. pp. 13a.
1 2 Kaf HaChaim. p. 240.
1 2 Chofetz Chaim - Machane Yisroel: Article Dvar Be'Ito
↑ Shaarei Kedushah Part 2. pp. Section 5.
1 2
- 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 978-1-72528-729-7. 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.
↑
- Patton, Michael S. (June 1985). "Masturbation from Judaism to Victorianism". Journal of Religion and Health (به انگلیسی). 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]
- 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.
↑ Kwee, Alex W.; David C. Hoover (2008). "Theologically-Informed Education about Masturbation: A Male Sexual Health Perspective" (PDF). Journal of Psychology and Theology. La Mirada, CA, US: Rosemead School of Psychology. Biola University. 36 (4): 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.
↑ 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 0-8276-0768-7. OCLC 80557192. Jews historically shared the abhorrence of male masturbation that characterized other societies. 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.
↑ 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 978-1-61291-230-1. 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.
↑ یعقوب میلگرام، 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)."
↑ Linzer, Rabbi Dov (2025-10-20). "Part 1: General Approaches and Life before Marriage". Torah Library (به انگلیسی). Retrieved 2025-11-12.‏

[:0-1] 1 2 Karo, Rabbi Yosef. Shulchan Aruch: Even HaEzer 23:1-3.

[:1-2] 1 2 Feinstein, Rabbi Moshe. Igros Moshe. pp. Even HaEzer 3:14, p. 437.

[:2-3] 1 2 Babylonian Talmud: Tractate Niddah. pp. 13a.

[:3-4] 1 2 Kaf HaChaim. p. 240.

[:4-5] 1 2 Chofetz Chaim - Machane Yisroel: Article Dvar Be'Ito

[6] Shaarei Kedushah Part 2. pp. Section 5.

[m204-7] 1 2
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 978-1-72528-729-7. 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.

[mwsQ] 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:

[mwxA] 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.

[mw0g] 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 978-1-72528-729-7. 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.

[mw4Q] 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.

[patton-8] 
Patton, Michael S. (June 1985). "Masturbation from Judaism to Victorianism". Journal of Religion and Health (به انگلیسی). 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]
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.

[mw9g] Patton, Michael S. (June 1985). "Masturbation from Judaism to Victorianism". Journal of Religion and Health (به انگلیسی). 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]

[mwAQ0] 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. La Mirada, CA, US: Rosemead School of Psychology. Biola University. 36 (4): 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.

[myjewishlearning-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 0-8276-0768-7. OCLC 80557192. Jews historically shared the abhorrence of male masturbation that characterized other societies. 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.

[jonesandjones-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 978-1-61291-230-1. 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] یعقوب میلگرام، 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)."

[i626-13] Linzer, Rabbi Dov (2025-10-20). "Part 1: General Approaches and Life before Marriage". Torah Library (به انگلیسی). Retrieved 2025-11-12.‏

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