Download Brave New Judaism: When Science and Scripture Collide by Miryam Wahrman PDF
By Miryam Wahrman
Clones, genetically converted meals, frozen embryos, stem cells, gene remedy: those are the various new discoveries and medical advancements which are absolute to swap our lives and our society perpetually. How does Judaism, an historical faith, come to phrases with such dramatic adjustments? This insightful e-book explores Jewish reactions to state of the art organic matters that proceed to dominate the headlines.
Does Jewish legislation enable creation and use of stem cells, gene remedy, and human cloning? Is it permissib le to supply and devour bioengineered meals? How do assisted reproductive applied sciences impact the definition of parenthood and who's a Jew? Are there "Jewish genes" that outline Jews as a distinct team? Do Jewish affliction genes stigmatize the Jewish people?
Miryam Z. Wahrman addresses those and different questions by way of interpreting how Judaism translates and responds to contemporary advances in biomedical technology. proposing 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 resembling infertility remedies, genetic trying out, intercourse choice, and bioengineered nutrients. considering Orthodox, Conservative, and Reform views, she exhibits that assorted denominations can react to novel applied sciences in unpredictable methods. for instance, there are lots of circumstances the place Orthodox assets are extra accepting of know-how than the opposite branches of Judaism.
Brave New Judaism bargains a large Jewish viewpoint on compelling matters, displaying how Judaism has coped with present clinical innovations and applied sciences, and the way Jewish legislation has creatively stored speed with the trendy global.
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Additional info for Brave New Judaism: When Science and Scripture Collide
However, boundaries are clearly set, emphasizing humane treatment of animals. 37 Jacobs describes a list of stipulations on use of animals: “Kindness to animals included the lightening of the load from an over burdened animal. . [D]omestic animals were required to rest on shabbat as human beings. . If an animal needed to be rescued it was to be done even on shabbat. . [T]he castration of animals was prohibited and this has always been considered as a form of maiming, which was forbidden. .
20 This is seen over and over again in the bioethical issues discussed in this book. The wide range of opinions from the Orthodox camp are sometimes astounding, considering that they are based on uniform and accepted texts. It is also interesting to note that, in issues of bioethics, frequently Orthodox authorities seem more accepting of modern technologies than their Conservative and Reform counterparts. Grodin’s article addresses the different approaches to bioethics that are characteristic of the major denominations.
The answer the posek provides will have been judged within the same framework as the rest of Jewish life, such as kosher food laws, business dealings, marriage, divorce, and Shabbat. ” challenges Dorff. ”57 And although Dorff rejects the application of ancient precedents to modern questions, he admits that “judges in any legal system must often stretch precedents to make them relevant to new circumstances. ”58 The Reform position generally involves rejection of past halakhic precedents. The autonomy sought for by Reform Jews permits decision-making based on tradition, but not bound by tradition.