Halachah · Modern
A Lifetime Companion to the Laws of Jewish Family Life, Part Four; Medical Issues, Chapter 3; Birth Control/מדריך להלכות טהרת המשפחה·
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1There are a number of halachic issues involved in the use of birth control: Is birth control permitted? Under what circumstances? Which methods are preferable?
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2Is birth control permitted?
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3Having children is considered a goal of creation (Eduyot 1:13).
דוַיְבָרֶך אֹתָם אֱלֹקִים וַיֹאמֶר לָהֶם אֱלֹקִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת הָאָרֶץ וְכִבְשֻׁהָ.
4“And the Lord blessed them, and the Lord said to them, be fruitful and multiply, and conquer the land...”
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5From this blessing in Genesis 1:28 is derived the biblical commandment to “be fruitful and multiply.” Technically, this commandment applies to men and not women.1 15:2הָאִיש מְצוּוֶה עַל פִּרְיָה וְרִבְיָה אֲבָל לֹא הָאִשָּׁה. Since today men are only allowed to have one wife, this obligation de facto applies to the wife as well, but on the lower level of enabling her husband to fulfill the commandment.2,” mentioned below, obligates women.
ולֹא יִבָּטֵל אָדָם מִפִּרְיָה וְרִבְיָה – אֶלָּא אִם כֵּן יֶשׁ לוֹ בָנִים. בֵּית שַׁמַּאי אוֹמְרִים: שְׁנֵי זְכָרִים, וּבֵית הִלֵּל אוֹמְרִים: זָכָר וּנְקֵבָה. (משנה; יבמות, ו:ו)
6A man should not desist from procreation unless he has children. The house of Shammai says these are two sons, the house of Hillel says these are a son and a daughter. (Mishna Yevamot 6:6)
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7The biblical commandment is defined by halacha, following the opinion of Hillel, as having one son and one daughter who themselves reproduce. There also exists a rabbinic admonishment not to desist from being involved in procreation.
חאַף עַל פִּי שֶׁקִּיֵּים אָדָם מִצְוַת פִּרְיָה וְרִבְיָה, הֲרֵי הוּא מְצֻּוֶה מִדִּבְרֵי סוֹפְרִים שֶׁלֹא יִבָּטֵל מִלִּפְרוֹת וְלִרְבּוֹת כָּל זְמַן שֶׁיֵשׁ בּוֹ כֹּחַ, שֶׁכָּל הַמוֹסִיף נֶפֶשׁ אַחַת בְּיִשְׂרָאֵל כְּאִילּוּ בָּנָה עוֹלָם. (רמב"ם; הלכות אישות טו:טז)
8Even though one has fulfilled the commandment to be fruitful and multiply, it is a Rabbinic commandment not to desist from procreation as long as he has strength, because one who adds one soul to Israel is as if he has built a world.... (Rambam, Hilchot Ishut 15:16)
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9This is often tied to the verse in Ecclesiastes 11:6:
יבַּבֹּקֶר זְרַע אֶת זַרְעֶךָ וְלָעֶרֶב אַל תַּנַּח יָדֶךָ כִּי אֵינְךָ יוֹדֵעַ אֵי זֶה יִכְשַׁר הֲזֶה אוֹ זֶה וְאִם שְׁנֵיהֶם כְּאֶחָד טוֹבִים.
10In the morning sow your seed and in the evening do not desist, for you do not know which will succeed or whether both will be equally good.
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11The verse in Isaiah 45:18 is sometimes connected with this as well.
יבכִּי כֹה אָמַר ד', בּוֹרֵא הַשָׁמַיִם הוּא הָאֱלֹקִים יֹצֵר הָאָרֶץ וְעֹשָׂהּ הוּא כוֹנְנָהּ לֹא תֹהוּ בְרָאָהּ לָשֶׁבֶת יְצָרָהּ אֲנִי ד' וְאֵין עוֹד.
12So says God Creator of the heavens, He is the Lord who fashioned the earth; He established it not to remain a void but to settle it.
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13The exact definition and parameters of this obligation are the subject of much discussion. There is room in Jewish law for birth control, in certain circumstances. The most obvious is when the mother’s life is in danger, following the principle that danger to life suspends all the commandments other than adultery, idolatry, and murder. Other issues, such as the mother’s physical condition, emotional condition and the family’s ability to cope, can be taken into consideration as well. There is also room for leniency to allow a mother to recuperate from childbirth and provide spacing of children.3 Vol 2 number 38. Shut Siach Nahum. Even HaEzer 94. A full discussion of this topic is beyond the scope of the book.4 (New York: Ktav, 1984) pp. 3–30.2) Steinberg A. “Hagishah Hayehudit Haklalit Lemeniat Herayon.” Sefer Assia 3 (Jerusalem: Machon Schlesinger, 1983).3) Aviner S.C. “Tichnun Mishpachah Vemeniat Herayon.” Sefer Assia 3 (Jerusalem: Machon Schlesinger, 1983).4) Bnei Banim Vol 2 number 38.5) Katane Y, Katan C, Bar-On A. “Emtza’eh Meni’ah – Mabat Refui Hilchati” Assia 5754; 14:114–123.6) Steinberg A. Encyclopedia Hilchatit Refu’it. (Jerusalem: Machon Schlesinger, 1988) s.v. meneyat herayon.Note that not all possible situations are listed. Thus, if the couple feels the need to delay pregnancy, a question should be asked. The answer should not be assumed in advance. Each couple’s individual circumstances should be discussed with a rabbinic authority.
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14What is the preferred method?
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15Once the decision has been made that delaying pregnancy is permissible under the circumstances, the next question is which method is preferable. This involves a number of issues. As mentioned previously (pp.152–153), emission of semen outside the vaginal canal and not in the process of intercourse, hotzaat zera lebatalah, is a halachic problem. Therefore methods that allow marital relations in the most normal manner כדרך כל הארץ)) are the most preferable.
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16Surgical sterilization is not an acceptable method. Leviticus 22:24 states:
יזוּמָעוּךְ וְכָתוּת וְנָתוּק וְכָרוּת לֹא תַקְרִיבוּ לַד' וּבְאַרְצְכֶם לֹא תַעֲשׂוּ.
17This verse not only states that one cannot bring a sacrifice of an animal whose genitalia have been damaged, but that one is also prohibited to inflict such damage. As stated in the Shuchan Aruch5 EH 5:11.:
יחאָסוּר לְהַפְסִיד אֶבְרֵי הַזֶּרַע, בֵּין בְּאָדָם בֵּין בִּבְהֵמָה חַיָּה וְעוֹף, אֶחָד טְמֵאִים וְאֶחָד טְהוֹרִים, בֵּין בְּאֶרֶץ יִשְׂרָאֵל בֵּין בְּחוּץ לָאָרֶץ... וְהַמְּסָרֵס אֶת הַנְּקֵבָה, בֵּין בְּאָדָם בֵּין בִּשְׁאָר מִינִים, פָּטוּר אֲבָל אָסוּר.
18This prohibits the sterilization of men and animals. By most opinions, it is a biblical prohibition for men and a rabbinic prohibition for women.