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uals. The author of Minchah Chareivah however rejects this proof,
explaining that the gemara’s misgivings about the proliferation of
mamzerim may remain valid even according to its conclusion but ow-
ing to the importance of maintaining domestic harmony, avoiding the
mamzer and mamzeres divorcing [she should be made to drink, so as
to reinstate her to her husband], is a more compelling consideration
than the objection to the proliferation of mamzerim. [This gemara
thus furnishes no proof of the desirability of an as yet unmarried
mamzer marrying a mamzeres.]

The Shevet Halevi (ibid.) writes that according to the Yaavetz’s
view that a mamzer is obligated in procreation, his obligation appar-
ently only extends to his siring a son and a daughter, with which he
fulfills the basic mitzvah. As to the mitzvah of “And in the evening
[of life] do not desist [from having more children]” (Koheles 11:6), we
certainly say that he should refrain from increasing the number of
mamzerim.



Marrying a Woman to the Man with whom she

Previously Committed Adultery

Question: There was a case involving a Jewish woman who committed
adultery and then threatened the rabbi that unless he agreed to marry
her to the adulterer in a regular marriage ceremony [which is contrary
to halachah] after she receives a divorce from her husband, she would
continue living with him [for she was already his wife according to the
secular courts abroad] without obtaining a divorce from her husband.
The question is, is it permitted to capitulate to her?

Response: A similar case involved a Kohen who wanted to marry a
female convert, whom Torah law forbids him to marry. He threatened
the rabbi that if he wouldn’t marry them with a regular ceremony
he would apostatize. The case came before the Igros Moshe (Even

476 1 Medical-Halachic Responsa of Rav Zilberstein