Science And Torah In Jewish Religion

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Science and Torah in Jewish religion

Bioethics in Jewish religion:

In Judaism, unlike in the Catholic Church, scientific knowledge was conceived as an aid in the application of certain rules of halajá containing Jewish jurisprudence. For example, the knowledge in astronomy made possible the realization of the calculations that were needed to be able to determine the leap years, in addition to setting the Jewish calendar with the correct dates of the festivities.

Science and Torah must go together, since science was considered the activity that allowed man to acquire knowledge to improve his life to some extent and on the other hand the Torah gave the ethical guidelines of the correct use of the acquired knowledge. However, it is necessary for knowledge to be accompanied by ethical behavior that implies being responsible for the discoveries and advances aimed at improving the life of man.

Similarly, medicine is a science that entails the ethical behavior of men who practice it is aimed at improving the quality of life of men, and therefore consists of the correct use of modern methods always for the benefit of the patient.

The doctors are obliged, even against the patient’s will, to do everything in his hand so that he continues alive, since if not, for the Jews it would be the same as "spilling blood". This implies that on those who practice medical science a great responsibility falls. All Judahic regulations are aimed at the living man according to her, not to die for her, since the man created in the image of God is considered and in the same way Jewish bioethics is fundamentally based on respect for the human being.

In addition, this assumes the death of a person with the suspension of biological functions although this present muscle spasms. On the other hand, organ donation is allowed as long as this does not involve permanent damage to the donor.

Artificial insemination:

As for artificial insemination, Judaism remains tolerant although in the plane of Halajá it presents complications when the husband’s donor is not the husband, and since it is forbidden to spill the semen in vain, it also presents them when thesemen.

In vitro fertilization:

In vitro fertilization is accepted in cases where the husband’s sperm production is not enough to be able to pregnant women or in which the woman has a tubic obstruction.

This method was approved by the rabbinic authorities provided that the semen or ovulus of other people who were not belonging to the marriage that tries to conceive a child. In special cases, one of the fetuses would be allowed to be aborted so that others could develop normally.

Contraception:

In this religion the use of an oral contraceptive and constant revisions after its ingestion, in particular cases or if the pregnancy could produce the death of the woman.

In addition, contraception methods have hayjic problems.

The abortion:

The Judahic regulations are based on the fact that the subsistence of the fetus depends totally on his mother and, therefore, if he endangers her life, her therapeutic abortion would then be allowed at any stage of pregnancy. However, once the baby has appeared part of his body, his life is considered the same value as that of the mother and cannot be attentive against her.

This procedure is prohibited in cases of malformations or anomalies detected in the fetus.

In this regard, Rabbi Moshe Feinstein, one of the most important postkim who ruled the prohibition of the realization of amniocesis, if this is only carried out in order to analyze the baby’s birth defects so that the parents decide if execution decide if execution decide if execution decide if execution decide if executionof an abortion. In special and duly justified cases, for psychiatric reasons of weight the mother can carry out an abortion.

Cloning:

Although it could both improve human life and extend it, there is the risk of unscrupulous manipulation;Cloning seeks the creation of replicas of cloned material, a process in which the sexes do not find and which involves numerous ethical conflicts due to the genetic manipulation that entails. The human being is the result of the recombination of the genetic characters of both parents.

Reference

  1. Ana María Tapia-Adler, Notes on Judaism and Bioethics, Bioeticaweb, 2013

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