... You should inquire of specialists if there is a remedy for this for ..., as in the past few years there are many new medical procedures that are well-tested and have proven effective in treating this matter [of impotency].
As is self-understood, any and all effort and toil is worthwhile in order to remedy the situation. ...
(Igros Kodesh, Vol. XVI, p. 324)
Our Sages, of blessed memory, speak — in the Torah of Truth — in wondrous terms about the greatness of marriage and its permanence.
With regard to all matters that depend on the subconscious, it often happens that quite unconsciously and sometimes without even any noticeable actions [on the part of the individual], changes occur, and as a matter of course, the "blocks," etc., disappear.
You should therefore continue the course of action that has demonstrated benefit and success (at least [continue this course of action] for a period of time): which is to say, [continue with] visitations to the psychologist, etc., and [continue] visiting the Holy Land during vacation periods.
Moreover — and this is of great import — minimize worrying about the above, and be as inattentive and heedless as you possibly can (lehasiach daas) to this entire problem.
May G-d bless you with success and may you be able to convey glad tidings [with regard to the above].
(From a handwritten response of the Rebbe)[90]
I received your letter ... in which you write about a woman whose husband is impotent. You ask my opinion whether she needs to divorce him, etc.:
Before anything else, one must find out from specialists in this area whether this woman's husband can be treated, since in the last few years, many new forms of treatment have been developed in this area — among them tried and proven cures. Possibly they can be beneficial for this individual as well.
Understandably, any and all efforts and attempts [to successfully treat this problem] are worthwhile. ...
(Igros Kodesh, Vol. XVI, p. 324)
... With regard to your question about [the best possible manner, from a
halachic standpoint,] of obtaining a semen specimen in order to test it [for sperm count, etc.]:
This is done by taking the semen from the cervix as soon as possible after coitus and then delivering it as quickly as possible to the testing laboratory. We rely on this leniency in accordance with the ruling of the Tzemach Tzedek[91] who permits the use of a moch in cases of ... [danger to the woman if she will conceive]. ...
Surely you will first inquire of the doctor as to the best method of preserving the semen so that it be fit for testing.
(Igros Kodesh, Vol. III, p. 401)
I received your telegram in which you ask for a reply to your question; it would seem that you are referring to your question as to whether it is permitted to take [a sample of] the semen after coitus in order to ascertain effective manners of treatment in order to be able to bear children:
In general it is not my calling to answer halachic questions, particularly such as the one you ask. However, I am making an exception in this matter, in light of the directive of my father-in-law, the Rebbe, who when asked a similar question regarding testing the semen according to the request of a doctor, replied: "For the sake of having children, one must have mesirus nefesh, total self-sacrifice."
However one may interpret these words, one thing is clear, that the ruling is that the semen be tested.
... I therefore sent you a telegram agreeing with that which you proposed in your letter — to obtain it from the cervix after coitus for testing.
(Igros Kodesh, Vol. XV, p. 89)
... Understandably, from a
halachic standpoint the best way [of obtaining sperm for the purpose of testing the sperm count, etc.,] is to take the semen from the cervix after coitus — however, this must be done soon after coitus. Surely the doctor will instruct you how to do this.
This type of testing, [i.e., obtaining the semen after coitus] has already been performed, and the tests were successful. ...
(Igros Kodesh, Vol. III, p. 364)
... With regard to that which you have written about yourself and your wife
sheyichyu [and your inability until now to have children] — that your wife was tested by a specialist who found everything to be in order; he now insists that you be tested [by providing a sperm sample,] and you do not desire to do so because of the law [of improper emission,] etc.:
We have heard about this matter from my father-in-law, the Rebbe, who said that concerning matters such as these, [i.e., for the sake of having children,] one must have mesirus nefesh, total self-sacrifice. Thus, you are to allow yourself to be tested.
However, since this test can be performed in a number of ways, you should first have this test done by obtaining the semen from the cervix after coitus, which is less problematic according to Jewish law. Only if the specialist clearly states that this manner will not suffice should you do it another way.
(Igros Kodesh, Vol. VI, p. 180)
... From what I hear, Dr. Shapiro
sheyichye is an expert in this field. If he requires the test to be done in a direct manner after having already previously tested by obtaining the semen from the cervix after coitus and [he] nevertheless states that this [form of test] is imperative in order to establish a course of treatment, [then you should do so].
For there is a practical directive regarding this matter from my father-in-law, the Rebbe, who said that concerning matters such as these, "One should have mesirus nefesh to do so."
(Igros Kodesh, Vol. XIII, p. 293)
In reply to your letter of the 2nd of Kislev in which you write that the doctor desires to perform a certain test and that there are those who say that [taking the test] is prohibited according to Jewish law:
When you speak to a specialist in this area, you will come to know that this is not a mere test to ascertain the situation but is a test that determines the manner of treatment.
This is why there are distinguished halachic decisors who permit undergoing these tests in special situations. However, since there are many ways of going about this testing, one is to begin in a manner that is most readily permissible according to Jewish law.
Ask the doctor to explain to a practicing Rav in your locale the manners of testing, and the Rav will suggest to you which one of them you should use first.
(Igros Kodesh, Vol. XIV, p. 178)
... You write that the doctors examined only one testis:
The opinion of a specialist here is that if the second testis is larger and softer than the one that was tested, it would be advantageous to examine it as well. If it is similar to the first, then it is not worthwhile to examine it.
(Igros Kodesh, Vol. XVIII, p. 423)
Notes:
- (Back to text) Printed in Kfar Chabad Magazine (together with a facsimile of the Rebbe's holy handwritten response), Issue 834.
- (Back to text) She'eilos U'Teshuvos Tzemach Tzedek, Even HaEzer, Vol. I, ch. 89.
Medical Tests and Techniques