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is not forbidden because the semen goes to waste without resulting in
the birth of a child, rather ejaculating semen into a place where it is
not allowed to be ejaculated is forbidden for the Creator yisbarach has
decreed that a male should only ejaculate his seed into a female who
is of his kind and in the specific place for the ejaculation of semen.

And in regard to the questioner’s query, the Rav Pe’alim adds
that even if we ignore the above argument, wasting semen will still
be forbidden in his case since his semen actually is capable of siring
children and a person who wastes it is guilty of spilling blood, [as
stated in maseches Niddah (13a), where the gemara likens a person
who emits semen for naught to a spiller of blood]. Furthermore, the
questioner’s assumption that a person with a misshapen organ cannot
sire children is incorrect. See also the Imrei Binah (Vol. IV) whose
view is that even someone who cannot sire children is forbidden to
emit his semen for naught. If we accept this supposition the Divrei
Malkiel’s explanation is untenable.

Fifth Approach – Desecrate one Shabbos for him now so that
he will observe many future Shabbasos: The Divrei Malkiel (ibid.)
proposes an alternative underlying rationale for the gemara’s discus-
sion in Yevamos. He writes that this man who is a possibly a kerus
shufchah and who [since he may not marry into “the congregation of
Hashem” (Devarim 23:2)] cannot marry anyone [save for a convert
who is not considered part of “the congregation of Hashem” -- but it
cannot be taken for granted that there will be one for him to marry]
may come to entertain undesirable thoughts and thereby emit semen
for naught. Therefore, it is better that he commit a single violation of
this prohibition now to check whether or not he is allowed to marry
a Jewess, after which he can guard himself against sinning again. The
gemara employs a similar rationale in masches Yoma (85b) in saying
that Shabbos is desecrated to save the life of a dangerously ill patient
because“It is better to desecrate a single Shabbos for him now so that
he should observe many Shabbasos in the future.”

Even according to this approach the Divrei Malkiel prohibits emit-
ting semen for the purpose of testing a man who is already married,

18 1 Medical-Halachic Responsa of Rav Zilberstein