web analytics
October 22, 2014 / 28 Tishri, 5775
At a Glance
Judaism
Sponsored Post
Meir Panim with Soldiers 5774 Roundup: Year of Relief and Service for Israel’s Needy

Meir Panim implements programs that serve Israel’s neediest populations with respect and dignity. Meir Panim also coordinated care packages for families in the South during the Gaza War.



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.

For questions or comments, e-mail RabbiRFuchs@gmail.com.

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.

SocialTwist Tell-a-Friend

Current Top Story
Newly elected Chief Rabbis of Jerusalem: Rav Shlomo Amar (L) and Rav Aryeh Stern (R).
2 New Chief Rabbis Elected for Jerusalem After 10-Yr Hiatus
Latest Judaism Stories
Noah and his Family; mixed media collage by Nathan Hilu. Courtesy Hebrew Union College Museum

Myth #1: It is easy to be a B’nai Noach. It is extraordinarily hard to be a B’nai Noach.

God-and the world

The creation of the world is described twice. Each description serves a unique purpose.

Questions-Answers-logo

Question: I recently loaned money to a friend who has been able to repay only part of it. This was an interest-free loan. We exchanged a signed IOU, not a proper shtar with witnesses, since I have always trusted her integrity and only wanted a document that confirms what was loaned and what was repaid. Now that shemittah is approaching, what should I do? Should I forgive the loan? And if my friend is not able to repay it, may I deduct the unpaid money from my ma’aser requirement?

Name Withheld

Lessons-in-Emunah-new

To the surprise of our protectzia-invested acquaintances, my family has thrived in our daled amos without that amenity, b’ezras Hashem.

Shimon started adjusting the branches on the roof. In doing so, a branch fell off the other side of the car and hit the side-view mirror, cracking it.

I, the one who is housed inside this body, am completely and utterly spiritual.

Should we sit in the sukkah on a day that may be the eighth day when we are not commanded to sit in the sukkah at all?

For Appearance’s Sake
‘Shammai Did Not Follow Their Own Ruling’
(Yevamos 13b 14a)

If one hurts another human being, God is hurt; if one brings joy to another, God is more joyous.

I’m grateful to Hashem for everything; Just the same, I’d love a joyous Yom Tov without aggravation.

Bereshit: Life includes hard choices that challenge our decisions, leaving lingering complications.

Rabbi Fohrman:” Great evils are often wrought by those who are blithely unaware of the power they wield.”

The emphasis on choice, freedom and responsibility is a most distinctive features of Jewish thought.

The Torah emphasizes the joy of Sukkot, for after a season of labor, we celebrate our prosperity.

The encounter with the timeless stability of the divine occurs within the Sukkot.

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

Others suggest that one cannot separate Shabbos from Yom Kippur by accepting Shabbos early.

Taste-of-Lomdus-logo

While women are exempt from actually learning Torah, they are obligated in a different aspect of the mitzvah.

The Chafetz Chaim answered that there are two forms of teshuvah; teshuvah m’ahava and teshuvah m’yirah.

Since it is a Rabbinic prohibition we may follow the more lenient opinion.

They ask, how can Rabbeinu Gershom forbid marrying more than one wife, when the Torah explicitly permits it in this parshah?

First, how could a beis din of 23 judges present a guilty verdict in a capital punishment case? After all, only a majority of the 23 judges ruled in favor of his verdict.

According to Rabbi Yishmael one was not permitted to eat such an animal prior to entering Eretz Yisrael, while according to Rabbi Akiva one was permitted to eat animals if he would perform nechirah.

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

Scan this QR code to visit this page online: