Ein Gozrin Gezeira Al HaTzibbur - When to Refrain from Marriage and Children

Full Summary

This shiur analyzes a complex Gemara (גמרא) in Bava Basra 60b that discusses whether Jews should decree upon themselves not to marry or have children during periods when the malchus harasha (wicked kingdom - Rome) prevents them from performing Torah (תורה) and mitzvos, bris milah, and pidyon haben. The Gemara concludes that while ideally such a decree would make sense, it's better not to make it because people wouldn't be able to withstand it anyway - "mutav sheyi'hyu shogegin v'al yi'hyu mezidin." Rabbi Zweig addresses several difficulties in understanding this Gemara, particularly the apparent conflict with the Torah commandment of pru u'rvu. He brings supporting evidence from other Gemaras, including the story of Chizkiyahu HaMelech who refused to have children because he foresaw through ruach hakodesh that his descendants would be wicked, and Yeshayahu HaNavi's response that one must fulfill their obligations regardless of divine secrets. Similarly, he discusses the Gemara in Sotah about Amram divorcing his wife during the Egyptian persecution until his daughter Miriam convinced him that his decree was worse than Pharaoh's. The shiur develops a fundamental insight about the nature of pru u'rvu: it's not merely a biological imperative to reproduce, but rather a mitzvah (מצוה) to become a parent capable of raising children with a connection to eternity (nitzchiyus). Rabbi Zweig explains that the Mishnah (משנה)'s teaching of "ben shmoneh esrei l'chuppah" indicates that one must be mature enough to handle the responsibility of parenthood, not just biologically capable of reproduction. He analyzes the significance of bris milah and pidyon haben as ceremonies that establish a child's eternal connection to Hashem (ה׳). Bris milah serves as a "brand" marking our belonging to Hashem, while pidyon haben (as explained by the Rambam (רמב"ם)) involves recognizing that the child ultimately belongs to Hashem. When these cannot be performed due to persecution, the very purpose of having children - to grant them nitzchiyus - is undermined. Rabbi Zweig suggests that according to Tosafos (תוספות), "yeshui haben" refers to the shalom zachor celebration, which he interprets as a parent's acknowledgment of the awesome responsibility to provide their child with spiritual purpose and destiny. This celebration recognizes that since "harbeh nekavim yesh ba'ish" (the male fetus faces higher risks), the survival of a male child carries special responsibility. The shiur concludes that the mitzvah of pru u'rvu is fundamentally about creating nitzchiyus, not finite existence. If circumstances prevent parents from providing their children with a genuine connection to eternity through Torah, mitzvos, and the identifying markers of Jewish identity, then the entire purpose of procreation is defeated. However, the Gemara's practical conclusion remains that we don't make such decrees because people cannot withstand them, leading to the violation of rabbinic prohibitions.