טיפול משחתי בהרפס
שלום הרב, יש לי משחת acyclovir 5% של חברת life לטיפול בהרפס וגם נוזל הומאופתי שנקרא cita schloss . האם מותר לשים בשבת את 2
Dr. Halperin Shalom
We have met at conferences and in June you arranged for me to visit a fertility doctor at Hadassah hospital, which was greatly appreicted.
During the summer, I have continued with my research and reading, and have concluded that the majority of egg donation undertaken by Israeli's abroad is reliant on non-Jewish egg donation, relying on the fact that the birth mother is Jewish and therefore the child will also have the status of a Jew at birth.
In contrast I understand the policy of Puah is to use a Jewish egg donor as well, otherwise the child should be converted, since both the egg mother and birth donor should be Jewish.
I would appreciate your views on this, since as far as I understand, the majoity of egg donation takingplace is from non-Jewish donors and most children will not be told that they are born from egg donation.
Thank you for your time
Shana tova
There is a fundamental distinction between paternity and maternity. While paternity is based on the genetic and only on the genetic function, maternity normally has two functions:
I. A genetic function – ovulating the oocyte.
II. A physiologic function – nine months of pregnancy and the parturition.
The new technology of IVF and ovum donation or surrogacy, made it possible to break up and to divide these two functions between two women.
The donation of an oocyte raises some problems:
The fundamental problem is that of establishing who, according to halacha, is the mother. Is it the genetic mother or the nutritional physiological (surrogate) mother? Or, perhaps, there is no legal mother in such cases. Or, perhaps, both are considered to be legal mothers.
Also, Among present day halachists, too, there is a bitter controversy. Some tends to regard the genetic mother as the only legal mother for all intents and purposes, but most Jewish scholars tend to accept the physiologic mother as the only legal mother {Rabbi E. Waldenberg, Tzitz Eli’ezer, 20, 49; R. Y. Sh. Elyashiv, in Nishmat Avraham 4, (Even Haezer), 2, 2; R. Z. N. Goldberg, “Fetal Implant,” Techumim 5 (1984), pp. 248-259; 269-274; R. A. Kilav, “Test-tube Babies,” ibid. pp. 260-267; R. Y. M. Ben-Meir, “In-Vitro Fertilization: the Legal Relationships of the Embryo and the Surrogate Mother,” Assia 41 (1986), pp.25-40}.
This creates serious problems, especially if the genetic mother and host mother are of different religions.
Consequently, such a procedure is not recommended Halachically. Nevertheless, if such a procedure is done anyway, a conversion procedure (Giyur) for the baby should be done.
It is Giyur Le'Chumrah as there are different opinions concerning the status of the baby.
It follows that according to the Jewish Law these offspring should be informed (upon sufficient maturity) by their parents about their unique status.
שלום הרב, יש לי משחת acyclovir 5% של חברת life לטיפול בהרפס וגם נוזל הומאופתי שנקרא cita schloss . האם מותר לשים בשבת את 2
שלום רב, אני זקוק לעזרתכם. לעתים קורה לי שלאחר הטלת שתן אני מרגיש מעין תחושה של התכווצות באיבר המין – זה נעשה באיבר רפוי או
שלום רב! אני לא מכירה משהו כתוב, אך שמעתי פעם שיש איזושהי בעיה מבחינת הכשרות בכדורים על בסיס ג`ל – כאדוויל ליקווי ג`ל. מאז אני
שלום לכבוד הרב, ברצוני לדעת אם יש היתר בהלכה לפקוד קברי צדיקים ולהתפלל שם, האם הדבר נכון לעשותו? בתודה מראש, אפרת