web analytics
March 2, 2015 / 11 Adar , 5775
At a Glance
Judaism
Sponsored Post


Home » Judaism » Parsha »

Pru U’revu

Parsha-Perspectives-logo

In this week’s parshah the Torah commands us in the first mitzvah: pru u’revu – be fruitful and multiply. We rule in accordance with Beis Hillel that one fulfills this mitzvah when he has fathered one boy and one girl.

The Rambam (Hilchos Ishus 15:2) writes that women are exempt from this mitzvah while a man first becomes obligated in this mitzvah when he is 17 years old. Once he turns 20 and has not yet fulfilled the mitzvah, he has transgressed and is mevatel an assei. The Rambam adds, however, that if he is busy toiling in Torah and fears that if he marries the yoke of responsibilities will disturb his learning, he may prolong getting married. The reason he may prolong getting married is because the general rule is osek b’mitzvah patur min hamitzvah – when one is performing one mitzvah he is exempt from performing another. The Rambam concludes that we can certainly apply this rule in this case since the mitzvah that we are discussing is learning Torah – the greatest mitzvah of all.

The Acharonim were bothered by the Rambam’s explanation of this halacha. The Gemara in Moed Kattan 9a says that for a mitzvah that cannot be performed by anyone else, one must stop learning and we may not apply the concept of osek b’mitzvah patur min hamitzvah to the mitzvah of learning Torah. How then can the Rambam say that one may prolong getting married and be mevatel the mitzvah of pru u’revu because of osek b’mitzvah patur min hamitzvah, when that does not apply to the mitzvah of learning Torah? To make the question even stronger the Rambam added that we could certainly apply this concept here since we are dealing with the greatest mitzvah, learning Torah. And yet the exact opposite is true: specifically by the mitzvah of learning Torah we cannot apply this concept.

The sefer, Ma’aseh Rokeach, says that when the Rambam said that one could prolong getting married, he meant that this is so until he is 20 years old. That way one is not mevatel the mitzvah. So in essence there is no bitul mitzvah occurring, and therefore one may apply osek b’mitzvah patur min hamitzvah since one will not be mevatel the mitzvah in this case.

Rabbi Elchanan Wasserman, Hy”d, in Kovetz Ha’arus Hosafos 1, suggests that since the Rambam is referring to delaying the time until one gets married and not that one will never marry, we may liken this to a scenario whereby there is a mitzvah that can be done by others (since he can perform the mitzvah later) and we may thus apply the rule of osek b’mitzvah patur min hamitzvah even to the mitzvah of learning Torah. Reb Elchanan continues by explaining that the Rambam said that we could certainly apply this concept here since we are dealing with the mitzvah of learning Torah.

The reason why, in this scenario, this concept is more applicable to the mitzvah of learning Torah, even though we generally do not apply it to the mitzvah of learning Torah at all, is as follows: the reason why one must stop learning in order to perform a mitzvah that cannot be performed by anyone else is not because the mitzvah of learning Torah is inferior to all the other mitzvos, for it is indeed the greatest mitzvah of all. Rather, it is because when one must take care of his necessities (e.g., work for a living) there is no mitzvah of learning Torah. One is only obligated to learn Torah when he is free of his other obligations. When one is obligated to perform a mitzvah that cannot be performed by anyone else, the situation is no different and the obligation to learn is voided. However, if it is a mitzvah that can be performed by another person, or if he can perform this mitzvah at a later time, the obligation to learn Torah remains. Since he is obligated to learn we apply the concept of osek b’mitzvah patur min hamitzvah, and since the mitzvah of learning Torah is the greatest mitzvah of all we certainly apply the concept in this scenario.

In the following halacha the Rambam writes that one who never marries due to his sole desire to learn Torah, and always toils in it (like Ben Azai), has not transgressed. Reb Elchanan explains that even though in this scenario one is entirely mevatel the mitzvah, he has not transgressed because this is considered an oneis.

About the Author: For questions or comments, e-mail RabbiRFuchs@gmail.com.


If you don't see your comment after publishing it, refresh the page.

Our comments section is intended for meaningful responses and debates in a civilized manner. We ask that you respect the fact that we are a religious Jewish website and avoid inappropriate language at all cost.

If you promote any foreign religions, gods or messiahs, lies about Israel, anti-Semitism, or advocate violence (except against terrorists), your permission to comment may be revoked.

No Responses to “Pru U’revu”

Comments are closed.

Current Top Story
Some 1,500 teens from around the world at the Chabad CTeen convention hear a personal greeting from UN Secretary-General Ban Ki-moon on March 1, 2015.
Ban Ki-moon Greets 1,500 Jewish Teens at Chabad CTeen Convention
Latest Judaism Stories
Esther Denouncing Haman

Purim is the battleground of extremes, Amalek and Yisrael, with Zoroastrian Persia in between.

Niehaus-022715

One should not give the money before Purim morning or after sunset.

Mendlowitz-022715-Basket

The mishloach manos of times gone by were sometimes simple and sometimes elaborate, but the main focus was on the preparation of the delicious food they contained.

Winiarz-022715-Kids

Does Hashem ever go away and not pay attention to us?

In other words, the Torah is an expression of the Way that we must follow in order to live a divine-like life and to bond in the highest way possible with God or Being Itself.

The Chasam Sofer answers that one of only prohibited from wearing a garment that contains shatnez if he does so while wearing the garment for pleasure purposes.

The avodah (service) of the kohen gadol is vital and highly sensitive; the world’s very existence depends on it.

Moreover, even if the perpetrator of the capital offense is never actually executed, such as when the fatal act was unintentional, Kam Lei applies and the judge cannot award damages.

Forever After?
‘Obligated for Challahh and Not Terumah’
(Kesubos 25a)

Question: If Abraham was commanded to circumcise his descendants on the eighth day, why do Arabs – who claim to descend from Abraham through Yishmael – wait until their children are 13 to circumcise them? I am aware that this is a matter of little consequence to our people. Nevertheless, this inconsistency is one that piques my curiosity.

M. Goldman
(Via E-mail)

“We really appreciate your efforts in straightening the shul,” said Mr. Reiss. “How is it going?”

This was a spontaneous act of rest after the miracle of vanquishing their respective foes. The following year they celebrated on the same days as a minhag.

The way we must to relate to our young adult children is to communicate with genuine loving-kindness

Jewish prayer is a convergence of 2 modes of biblical spirituality, exemplified by Moses and Aaron

In holy places it’s important to maintain a level of silence permitting people to dialogue with God

More Articles from Rabbi Raphael Fuchs
Taste-of-Lomdus-logo

The Chasam Sofer answers that one of only prohibited from wearing a garment that contains shatnez if he does so while wearing the garment for pleasure purposes.

Taste-of-Lomdus-logo

The Aruch Laner asks: How can Rashi say that the third Beis Hamikdash will descend as fire from heaven when every Jew prays several times a day for the rebuilding of the Beis Hamikdash?

The Ohr Hachayim rules that one may not manipulate the system; rather he must state his opinion as he see the ruling in the case; not as he would like the outcome of the verdict to become.

He suggests that the general admonition only dictates that a father may not actively enable his son to perform an aveirah.

Rather than submit to this fate and suffer torture and humiliation, Shaul decided to fall on his sword.

And if a person can take steps to perform the mitzvah, he should do so (even if he won’t be held accountable for not performing it due to circumstances beyond his control).

The Brisker Rav suggests that the barad, in fact, only fell on people, animals, and vegetation.

Why is it necessary to perform an aveirah punishable by lashes in order to be deemed a legal rashah and be pasul l’eidus m’d’Oraisa?

Printed from: http://www.jewishpress.com/judaism/parsha/pru-urevu/2012/10/11/

Scan this QR code to visit this page online: