SELECTED REFORM RESPONSA

possible after the decree of Rabbenu Gershom in the 11th century in those countries where this decree was accepted.(Oriental Jews did not accept the Herem of Rabbenu Gershom ). Maimonides considered such a marriage valid under any circumstances(Yad, Hil. Ishut 4.10), whether this individual was born sterile or was sterilized later. The commentator, Abraham di Boton, emphasized the validity of such a marriage if sterility has been caused by an accident or surgery(Lehem Mishneh to Yad, Hil. Ishut 4.10). Yair Hayyim Bacharach stated that as long as the prospective wife realized that her prospective husband was infertile though sexually potent, and had agreed to the marriage, it was valid and acceptable(Havat Yair,#221). Traditional halakhah, which makes a distinction between the obligations of men and women (a distinction not accepted by Reform Judaism) would allow a woman to marry a sterile male, since the obligation of procreation did not affect her(as mentioned earlier).

There was some difference of opinion when a change of status in the male member of a wedded couple had taken place. R. Asher discussed this, but came to no conclusion, though he felt that a male whose sexual organs had been removed could not contract a valid marriage(Besamim Rosh,#340- attributed to R. Asher). The contemporary Orthodox R. Waldenberg assumed that a sexual change has occurred, and terminated the marriage without a divorce(7zitz Eliezer X,#25). Joseph Pellagi came to a similar conclusion earlier (Ahav Et Yosef 3.5).

Perhaps the clearest statement about entering into such a marriage was made by Isaac bar Sheshet, who felt that the couple was permitted to marry and then be left alone, although they entered the marriage with full awareness of the situation(Ribash,#15; Sh.A., Even Ha-ezer 1.3; see Isserles ' note). Similarly, traditional authorities who usually oppose contraception permitted it to a couple if one partner was in ill health. The permission was granted so that the