הפרעות אכילה
לכבוד כבוד הרב. אני בשנה/ שתיים אני "פיתחתי" אצלי סוג של 'הפרעת אכילה'- פחות או יותר -אנורקסיה. ותמיד יש לי 'קול קטן בראש' שרוצה לדעת
נגישות
surrogate parenting and egg donation- follow up Q to #4586
Dear Rabbi Dr. Halperin
I wanted to update you on the case we discussed:
The couple, who ARE observant, decided that being that the ovum and surrogate will not be Jewish, it is the same for them as adopting a child, which is what they will probably do.
I doubt that they can get a Heter for the husband, a Jewish man to have a child with a non Jewish egg donator as well as a non Jewish surrogate mother!! Is this correct?
I also received another Sha’alah this week, which I hope you advise me: This couple is NOT observant and wants to have a child with IVF and egg donation. This means that the husband will supply the sperm, a non-Jewish women the egg, and the wife will carry the child. They want to know if their child will be Jewish or will need a giyur which for a non observant couple is problematic.
Am I correct in assuming that according to the opinion of Rabbi Z.N. Goldberg, the child will not even need a Giyur l’chumrah?
Waiting for your answer and thanking you for your time
Sincerely R M R
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.
Therefore, during the Bris of the child, you use neither the blessing "LaHachniso Bibrito shel Avraham Avinu", nor "Lamul et Hagairim", so the only Bracha that should be said is "Al Hamila".
See also previous response on the subject [in Hebrew], #3090.
לכבוד כבוד הרב. אני בשנה/ שתיים אני "פיתחתי" אצלי סוג של 'הפרעת אכילה'- פחות או יותר -אנורקסיה. ותמיד יש לי 'קול קטן בראש' שרוצה לדעת
שלום. רציתי לשאול בנוגע לבת שנאנסה בגיל 3 או 6, וזכרון האונס מעורפל. ההשערה שלה היא, שלא היה מדובר באונס מלא. מה מעמדה ההלכתי מבחינת
בס"ד אני נאלץ להתחיל להשתמש במכשירי שמיעה אלקטרונים בגלל בעיות שמיעה. מכשירים אלו פועלים אטוטמטית על סוללות. האם מותר לי לשתמש בהם בשבת? יחי אדוננו