Selected Reform Responsa 125

240.10). Clearly the son remains responsible for the physical and mental welfare of his parents unless an extraordinary difficult situation makes this impossible.

The normal situation of a child leaving a home in order to marry presents potential problems. It is a mitzvah for a father to ensure the marriage of his children(Kid . 29a ff; Ket. 52b; San 93a). We will not consider the matter of choice of mate, which has been discussed at great length in the literature. Marriage, with the normal move from the original home, is considered a mitzvah(Kid . 29a), and the traditional literature insists that a father is obligated to guide the child toward independence. In our case, the mother is similarly dutybound to ensure her son’s independence, or at least to take him as far as possible. He, in turn, must continue to support his mother emotionally and help her according to his ability. The mother’s fear of the child’s independence should not be a factor in any decision about this operation.

The third issue concerns the resources to be expended upon this individual. The social agency obviously feels that the money

spent in this fashion will enable him to be less of a public charge both now and later in life. Jewish tradition lauds expenditures for this purpose. When Maimonides listed degrees of charity, the highest prepared the individual to be independent(Yad Hil. Matnat Aniyim, 10.7£1).

Some doubts have been expressed whether the individual involved would actually be able to benefit from the operation and make the psychological adjustment to his new, improved status. That clearly is a matter of judgment that only a physician with considerable experience can decide. However, the surgeon should see himself primarily as the agent that sets the stage for possible future improvement. Unless this has been done, no improvement 1 possible. This willingness to take a chance and to risk failure 1s a basis of many aspects of life and religious life. For example, the entire notion of atonement connected with the yamim naraim, and especially Yom Kippur , suggests that we may be forgiven for past errors and begin anew; yet, there is no guarantee of such improvement. True repentance is sought, but the goal remains ellusive(Yom . 86b; Yad Hil. Teshuvah 1.1 ff).