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was: Is it permitted to emit semen for the sake of this test? He writes
that proof cannot be brought from the gemara in Yevamos that it is
permitted. In light of that gemara, emission for naught is permitted
only for a man who would be forbidden to marry any woman at all, in
order to determine whether or not he is t a kerus shufchah (mutilated
genitals). However, if a man can marry another woman who is not
his cousin, there is no justification for allowing him to emit semen
for naught.

Second Approach – Emitting semen in order to fulfill the mitz-
vah of procreation: The Aruch La’ner (Yevamos ibid.) resolves the
difficulty of how the gemara overcomes the prohibition of emitting
semen for naught by explaining that this prohibition arises from the
mitzvah of procreation, as explained by Tosfos in maseches Sanhe-
drin (59b). Therefore, in a situation where the emission will serve as
a means of enabling the fulfillment of the mitzvah of procreation,
it is permitted. For example, for a man who has a hole in his male
organ and who at present may not marry a Jewess because he might
be a kerus shufchah but observation of an emission of his semen may
enable him to marry and fulfill the mitzvah of procreation, emission
of semen will be permitted and is not considered as being for naught.
According to this view it is permitted to emit semen for testing be-
cause the test results will help in correcting the situation in regard to
the mitzvah of procreation. The Achiezer [Rav Chaim Ozer Grodz-
sensky] also subscribes to this understanding. (Vol III, 24)

Third Approach – Emitting semen for a purpose is permitted
on a one time basis: The She’ilas Yaavetz (Vol. I, 43) writes that
the gemara in Yevamos permits emission for naught on a one-time
basis and according to Tosfos (ibid. 34b, s.v. velo) only if a person
intends to waste his semen and does so habitually is this equiv-
alent to the practice of Er and Onan, whereas the Torah does not
forbid a one-time incident. Although the Beis Yosef (Even Ha’ezer
25) rules stringently on this and forbids it even coincidentally, the
She’ilasYaavetz nonetheless permits it for the purpose of testing.
Based on these comments of the Yaavetz, the Achiezer (ibid.) per-

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