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What is the logic behind the prohibition of ejaculating for no reason?

שו"תWhat is the logic behind the prohibition of ejaculating for no reason?
שאל לפני 12 חודשים

Hi, Your Honor.
Recently, I began to do some research on the issue of the prohibition of ejaculating for no reason and came to a source in the Gemara where the Gemara teaches from Meir and Onan that it is forbidden to ejaculate for no reason.
My question is, anyone who looks at the verses without the interpretation of the Sages will come to the conclusion that God was angry with Onan solely because he did not produce seed for his brother and has nothing to do with the fact that he spilled the seed. The Sages learned from this that in general it is forbidden to produce seed for nothing, but it is very difficult to think that this was the intention of the Torah. The idea occurred to me that perhaps the Sages forbade this because in their time scientific knowledge thought it was harmful and therefore today the prohibition is irrelevant. And if so, when the Sanhedrin is established, will we be able to change this prohibition and permit it?
(And even if we assume that the Sages were right, how could a masturbator know that it is forbidden to ejaculate for nothing? There was no Torah in the world at that time that would prohibit this.)


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מיכי צוות ענה לפני 12 חודשים
It is very likely that the Sages understood this from a sabbath, and assumed that Onan was also supposed to understand this. It is unlikely that this is because of the harm that this brings, since the commentators attribute it to adultery by hand or to the accessories of the darziha. No one explains this from the law and the preservation of your souls or the preservation of your health. Cain was also supposed to understand that it is forbidden to murder before there was a command. The assumption is that prohibitions on certain acts are self-evident. The source cited for this is not always the real source. Sometimes it is a vague reference. There is no one among the enumerators of the commandments who specifically enumerated this, and therefore it is likely that they did not see this as a prohibition with a clear source. Beyond that, even if Onan was not supposed to know this, the Torah's description of the matter is the source, even if Onan himself is not. Just as there are those who learn not to marry the younger sister before the older one because they did not do so in Laban's place. And is Laban a halakhic source? The Torah's description gave them the understanding that the Torah itself sees this as a correct principle.

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