קבורת שאריות רקמות (במעבדה רפואית-משפטית)
האם קבורה, בקבר המנוח, של צנצנת רקמות שנותרה במכון לרפואה משפטית מחייבת מנהגי אבלות כעל כל נפטר ?
I am not sure if the comparison to "chazakah" is fair in the case of a mohel. Suppose a mohel performed 10,000 brisim without any baby getting herpes before one baby gets it. He then goes another 10,000 brisim until he has a second episode years later. I do not think that this would constitute a chazakah. The model that you give is the case of where two consecutive babies died after bris, and I believe no babies before that, I think that the case of the mohel would be much different.
In addition, we have a known fact that some families have bleeding disorders that are genetic and potentially dangerous. It is not a known fact that a mohel can transmit herpes.
I think that we generally agree on the whole matter. My point of contention is in the one limited limited case of one mohel associated with two cases where viral culture testing comes up negative. You have invoked a principal of chazakah. I am just questioning this one limiting case.
What do you think?
האם קבורה, בקבר המנוח, של צנצנת רקמות שנותרה במכון לרפואה משפטית מחייבת מנהגי אבלות כעל כל נפטר ?
שלום רב,כיוון שראיתי שיטות שונות ודעות שונות אשמח שמכון שלזינגר יעשה לי סדר הלכתי.אשתי אחות בבית החולים לניאדו בנתניה. אנחנו גרים בכפר הרוא"ה (מרחק של
I was present in a meeting of neonatologists. It was about when to perform CPR on premature (not in the medical sense) newborns. The disucssion
I would like to know if it is Halachicly permitted to go for testing. My Fiancée feels very uncomfortable not knowing the status of my