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are not yet in front of us.1 According to him, it is forbidden
to freeze organs of people who have died in order to use
them for patients who are not yet in front of us. Moreover,
the Divrei Malkiel (4, 107-8) forbids a person to emit se-
men in order to fertilize his own wife, out of concern that
semen might go to waste. Yaskil Avdi ( 5, Even Ha’ezer 10)
agrees with this ruling.

2. Even were the benefit of the emission to be immediate and
certain, masturbation is forbidden as it is says, “Lo sin’af
(Do not fornicate).” Although we find in maseches Yevamos
(76a) that a stratagem is employed to induce an emission
[hot barley bread is brought…on the anus] for the purpose
of checking whether or not a man’s organ is perforated
[rendering him a kerus shufchah], the Yam Shel Shlomo
(15) writes that it only permitted to induce this indirectly
but not manually. He adds that even this indirect method
is only allowed because the man will otherwise be unable
to marry and will be prevented from fulfilling the mitzvah
of procreation, in addition to being constantly troubled
by prurient thoughts that lead to impurity and it is there-
fore “preferable to desecrate a single Shabbos…” and also,
“Peace is important, to restore which the scroll of a Sotah
[which includes Hashem’s Name] may be erased”2 – none
of which applies in our case.

3. In order to increase the chances of successful fertilization
multiple emissions are required, though only some of the
amount obtained will be used for the fertilization, with the
rest going to waste. Who permitted this?!

4. It is possible that the sperm used to fertilize the woman
in the future will not be considered as belonging to the

1. His comments are discussed at length earlier, in siman 151.
2. See earlier, siman 252, where we cite several approaches to understanding the

gemara in Yevamos.

Emission of Semen by a Bachelor for Future Use 2 93