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Torah testifies, “It is not good for a person to be alone.” Could she be 4 therefore allowed to put herself into a little danger in order to
released from her oath?
The Ritva answered that there is a compelling reason to release her
from her oath, even lechatchilah. Firstly, being that she was young and
beautiful, remaining single could lead to improper things. Moreover,
she felt sorry for herself and could not tolerate being alone. Therefore,
he ruled that it was proper to release her from her oath, even though
her husband had died, and had neither the desire nor the ability to
release her. Obviously the husband did not intend to tie down his
wife, since his desire was whatever is best for his children. Since there
is room to suspect that if she doesn’t remarry, she will become corrupt
or get a bad name, it is best for her children that she be released from
her oath. Moreover, we can testify that this was not her intent when
she made the oath, and it is therefore considered like an erroneous
oath. The Ritva continues and explains that there is reason to fear the
corruption of any woman who has reached adulthood. As our Sages
said (Pesachim 113a), “Your daughter has matured, free your slave and
give him to her.” One who holds her back from marrying violates the
prohibition “Do not profane your daughter to make her a prostitute”
(Vayikra 19:29). Therefore, he concludes, it is a great mitzvah to marry
off this widow so that she does not become corrupt, Heaven forbid,
and profane her honor and the honor of her children. (The Ritva also
explains that we do not have to be concerned about “It is a mitzvah to
fulfill the words of the deceased” and releasing the oath made while
holding a holy object and with the knowledge of the public.)
From the words of the Ritva we learn also for our case, that if it is
for the husband’s benefit that his wife become pregnant, one can help
her without letting him know.
1 SuMMaRy and Conclusions
1. There is no need to inform the husband.
2. A woman who longs for children is likely to enter a state of
depression if she is held back from becoming pregnant. She is
98 1 Medical-HalacHic Responsa of Rav ZilbeRstein
give birth.
3. Regarding IVF treatments in general, we have already discussed
this at length elsewhere (below, responsum #257 and #259). If a
couple was to seek out the Torah view on whether they are ob-
ligated to try to have children by the aforementioned method,
the answer would be that this is not what the Torah demands. It
is probably Hashem’s will that this couple use their talents and
abilities to do His will in other ways. The great Torah scholars
of Israel could testify that this couple left much blessing in the
world, but not by procreating. However, if their intention is
to fulfill their natural desire to have children, it is difficult to
hold them back from doing so when there is reason to suspect
depression or pikuach nefesh.

Is a Physician Allowed to Restore Virginity?
1 Question
Nowadays, it is possible, with a simple surgical procedure, to restore
the hymen. Usually the women asking for this procedure are brides
who want to hide their secret from their future husbands and request
that [their virginity] be restored. The physician who performs this
procedure can, as mentioned, enable a woman to marry without fear
of upsetting the framework of her marriage. In practice, however, the
physician is a partner in an act of deception and fraud.
My question is: Is a physician allowed to perform or to assist in the
performance of this procedure?
1 AnsweR
It says in the Rambam (Hilchos Ishus 11:12-13), “And if her husband
Risks of Procreation due to his Wife’s Medical Condition 2 99