By Miryam Wahrman
Clones, genetically changed meals, frozen embryos, stem cells, gene treatment: those are a few of the new discoveries and clinical advancements which are certain to swap our lives and our society endlessly. How does Judaism, an historical faith, come to phrases with such dramatic adjustments? This insightful publication explores Jewish reactions to state-of-the-art organic matters that proceed to dominate the headlines.
Does Jewish legislation enable construction and use of stem cells, gene remedy, and human cloning? Is it permissib le to provide and consume bioengineered meals? How do assisted reproductive applied sciences have an effect on the definition of parenthood and who's a Jew? Are there "Jewish genes" that outline Jews as a different team? Do Jewish ailment genes stigmatize the Jewish people?
Miryam Z. Wahrman addresses those and different questions via interpreting how Judaism translates and responds to fresh advances in biomedical technology. offering bioethical ideas derived from conventional Judaic resources, she indicates how modern rabbis and Judaica students have interpreted those texts in gentle of radical new biotechnologies comparable to infertility remedies, genetic checking out, intercourse choice, and bioengineered nutrients. bearing in mind Orthodox, Conservative, and Reform views, she exhibits that diverse denominations can react to novel applied sciences in unpredictable methods. for instance, there are various circumstances the place Orthodox assets are extra accepting of know-how than the opposite branches of Judaism.
Brave New Judaism deals a wide Jewish point of view on compelling concerns, exhibiting how Judaism has coped with present clinical innovations and applied sciences, and the way Jewish legislations has creatively stored speed with the trendy global.
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Additional resources for Brave New Judaism: When Science and Scripture Collide
20 Feldman therefore maintains that “the genetic, as opposed to the gestational, contribution is the dynamic one, giving the all-important genetic code. ”21 In addition, considering the important role yichus, or inherited status, plays in some Jewish circles, genetic status would be of paramount importance, thus, perhaps the mother who provided the egg should determine Jewish status. Rabbi Elliot Dorff also presents two sides of the argument regarding whether the egg donor or the gestational mother is considered the halakhic mother.
6. And heal, he shall heal—V’rappo yirappe “And heal, he shall heal” (Exod. 49 How have Judaic scholars reacted to the breakneck developments in biotechnology and biomedical science? This passage is crucial in determining the permissible applications of many new developments in health and medicine, including experimental and nontraditional approaches to disease. The talmudic proclamation “If any human being saves a single soul of Israel, Scripture regards him as if he had saved an entire world”50 has encouraged Jews throughout the ages to practice healing arts.
19 On many issues, halakha relies on what can be readily observed with the naked eye. For instance, microscopic or small amounts of nonkosher contaminants in kosher foods do not necessarily render the food nonkosher. Thus, one might conclude that the decision on maternity may be based on which mother gives birth (an action that is incontrovertible and readily proven), rather than which mother provided the egg (a microscopic contribution, albeit a critical one). However, it must be emphasized that just as trace quantities of food additives can render food nonkosher if they change the nature of the food, the microscopic nature of the egg does not negate its importance.