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whether the particular patient is obligated to fulfill mitzvos or not,
or alternatively, whether he is “normal at times and a shoteh at other
times.”

I presented this doubt – whether we need to be concerned that a
patient will commit suicide of a match is suggested for him, and after
meeting, the other side withdraws-- to my father-in-law Rav Y.S.
Elyashiv zt”l. He responded that if the patient’s situation is such that
he is obligated to fulfill mitzvos, there is no concern.

The explanation of my father in law’s response appears to me to
be as follows: When a patient’s situation is anyway not wonderful–
because he is as likely to suffer from being alone as he is to suffer
from the disappointment of rejection – the Torah has determined
“It is not good for man to be alone.” (Bereishis 2:18) It is therefore
preferable that he fulfill the mitzvah of procreation. On the contrary,
“a person observing a mitzvah will no know of nothing bad.” We
find a similar rationale in Sefer Chassidim (the testament of Rabbi
Yehuda Hachassid, 22) where it is written:“A person should not mar-
ry the daughter of his sister.” The Noda B’yehudah (Tinyana, Even
Ha’ezer, 79) expresses surprise at this because in Yevamos (62b) the
gemara states that it is a mitzvah to marry a sister’s daughter. The
sefer Even Haroshah (30) answers that great physicians have clarified
through experience that a majority of deaf mutes are born to parents
who are blood relatives. And as to the Sages’ teaching,“A person who
marries his sister’s daughter…‘Then you shall call out and Hashem
will answer,’” – this refers to when he marries her with pure moti-
vation, so since the danger is not all that frequent one not need be
concerned about it when marrying [one’s niece] for the sake of the
mitzvah. However, when Rabbi Yehudah Hachasid saw that the gen-
eration was not purely motivated and the rank and file were marrying
[nieces etc.] with a mind to beauty and not for the mitzvah, he ruled
that a man should not marry his sister’s daughter because of the harm
this can cause to their progeny, see there. We too can argue thus: If the
harm is not that common, we need not be concerned about it when
a mitzvah is being done. Since this patient cannot fulfill the mitzvah
of procreation without undergoing the tensions of finding a mate, we

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