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When Judaism Meets Science
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Judaism and the Ethical Challenges of Gene Editing
Credit: National Inst. of Health
Introduction
The manipulation of our genes is a new and rapidly developing process for addressing genetic disorders of the kind we have discussed in “Jews and Genetic Disorders.” What if medical science could develop safe and effective procedures to eliminate variant (or other unwanted) genes from our bodies and replace them with normal (or other more desired, if not objectively better) genes? Engaging with gene-altering technology raises a host of practical questions each and all of which also invoke ethical considerations. A Venn diagram which included areas at least for medical, political, economic, and ethical areas of concern might illustrate the general complexity of the matter, but we need more than a picture to get to the nits and grits of the subject.
Jews may have a unique perspective from which to begin our investigation. We have been talking about health matters for over 2,500 years, and have, based on our religious texts and traditions, and our experience, developed a useful orientation, or, perhaps better, a useful conversation for considering the challenges of human gene editing.
As we have discussed elsewhere with respect to vaccinations, the origin of any Jewish ethical approach has its beginnings at the very start of the Jewish Peoples’ origin story. We don’t have to go all the way back to the pre-creation state of chaos, just to the first report of the creation of humankind. There we are told that humans were created by a Supreme Being and made b’tzelem Elohim, in God’s own image. (Gen. 1:27.) Rabbi Danny Nevins, of the Jewish Theological Seminary, acknowledges that this phrase is ambiguous. Moving beyond any notion of physical similarity, though, Rabbi Nevins holds that it at least “implies that humanity has God-like qualities and therefore great responsibilities.”
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Jews and Genetic Disorders
Credit: ‘EM Unit, UCL Medical School, Royal Free Campus’. Wellcome Images
Introduction
Victoria Gray, a Black American woman now in her mid-thirties, was just three months old when she suffered her first painful bout with sickle cell disease (SCD), a debilitating genetic blood disorder. SCD is caused by a mutation of the hemoglobin-beta (HBB) gene in chromosome 11 that alters the shape of normally flexible, round red blood cells into rigid, crescent shaped cells. When it does, the flow of red blood cells that usually deliver oxygen to bodily tissues is restricted resulting in limited oxygen delivery to tissues and associated severe pain. Until recently, treatment consisted primarily of strong pain relief medication and, also, frequent blood transfusions. SCD affects about 100,000 people in the United States, more than 90% of whom are African-American or non-Hispanic Black, and millions more worldwide.
In 2019, Ms. Gray became the first patient with any form of genetic disease to be treated by gene-editing technology known as CRISPR which modified blood cells taken from her bone marrow for subsequent infusion back into her body. Two years later, she was not only pain free, but doing well enough to no longer be part of the landmark study for which she volunteered, although she will continue to be followed for fifteen more years in order to check the long-term safety and efficacy of her treatment.
read moreThe Metals of the Hebrew Bible: Gold and Silver
Of the ninety-two elements naturally occurring on Earth, the Hebrew Bible (the “Tanach”) mentions only six. The two most abundant elements in the Earth’s crust, by mass, are oxygen and silicon. Even though together they account for just over three-quarters of the mass of the crust, the Tanach says nothing about them. Aluminum is the next most common element, accounting for about eight percent of the mass of the crust, but it, too, is unknown, or at least unmentioned, by the authors of the Tanach.
The elements that the Hebrew Bible does identify, ordered by the frequency of mention, are gold, silver, copper, iron, tin, and lead. Uniquely, in the Book of Numbers (at 31:22), they are mentioned together and in that order as metals that can be purified by fire. Sometimes they are mentioned elsewhere in different combinations and various orders. Mostly, though, they are mentioned separately , although gold and silver are often cited jointly.
Gold, zahav in Hebrew, is the most frequently mentioned metal, being identified almost 400 times, according to one concordance. Silver, or kesef, is mentioned the next most frequently, almost 300 times. Counting copper is a bit problematic as the Hebrew word for copper is nechoshet, but that word is also translated sometimes as bronze and sometimes as brass, both of which are alloys of copper. Despite the frequency of their mention, gold, silver, and copper together account for less than 0.007% of the Earth’s crust. Still, the Torah mentions these three metals as important, for instance in the adornment of the Tabernacle. (See, e.g., Ex. 31:3-5.)
read moreLessons from Wall Fragments and a Scroll
Wall Fragments in the Jordan Valley
Most of us have no idea of what treasures might rest under our feet. And then, perhaps, the wind blows, some rain falls, a shovel turns, and you see what no human has seen in years, maybe thousands of years.
So it was just fifty-seven years ago at a site known as Deir Alla, 13 miles east of the Jordan River and 27 miles northwest of the current Jordanian capital of Amman. There and then, an Arab foreman working with a group of archaeologists led by Prof. Henk J. Franken of the University of Leiden discovered fragments of a story that had been written many centuries earlier in red and black paint on a plaster wall. Recovery, preservation, restoration, and reassembly of the plaster fragments was a multi-year effort which led first to framed reconstructions being sent to the Amman Archaeological Museum and, subsequently, the publication of a book.
What could have caused the wall to collapse and shatter? And could that cause help us understand when the wall might have fallen? The answers came from a convergence of investigations at different sites in modern Israel and Jordan, sometimes utilizing different approaches. The sites ranged from Hazor in the north of Israel to Ein Hatseva in the south. The Jordanian site of Deir Alla lies midway between the two. What these sites have in common, and in common with other sites like Gezer, Lachish, and Tell ej-Judeidah (Tel Goded), is that they all sustained damage consistent with earthquake debris in areas stratigraphically contained to the middle of the Eighth Century BCE. In 2021, the Israel Antiquities Authority (“IAA”) announced evidence in Jerusalem, as well, of a powerful ancient earthquake around that time.
read moreFuture Tents: If Only Balaam Could See Me Now
Terra, from Luna.
Credit:NASA
Lunar Base Armstrong: Material Science Log
Terran Date: July 11, 2041. Lunar Time Zone 18.
It never gets old. It just never gets old.
As I sit here looking at the VisScreen, I see my home planet. On average, it’s about 384,400 kilometers(238,835 miles) away, and from here, without a high-powered telescope, I cannot make out any human-made objects. What I can see though is what Apollo 12 astronaut Alan Bean called a “beautiful sphere,” white from clouds, blue from the massive seas, some yellow, tan, and green. When the first settlers arrive on Mars, they will barely be able to see Terra (what we used to call Earth) at all. I am blessed.
read moreWhat the Torah and Talmud Teach about Cancel Culture
In August, 2022, Rabbi David Wolpe, then senior rabbi of one at the largest congregations in the United States, wrote an essay in Sapir Journal titled “To Err Is Human; to Disagree Jewish.” His point of departure is a story related in the Talmud which tells of how Rabbi Gamliel, at one point the leader of the rabbinic community, publicly shamed another rabbi, Yehoshua, who dared to challenge him on the issue of whether evening prayer was obligatory or optional. The sages were so offended by Rabbi Gamliel’s behavior that they deposed him as Nasi (presiding leader) and elevated another, Rabbi Elazar, who instituted changes that allowed more and fresher perspectives to presented. (See BT Berakhot 27b.) This alone might have been a dayenu moment, but chastened, Rabbi Gamliel apologized for his behavior and was awarded an opportunity to lead the academy again.
read moreThe Last Civil Conversation on Abortion?
On Thursday, June 23, 2022, one day before the Supreme Court’s momentous decision in the Mississippi abortion case, Dobbs v. Jackson Women’s Health Org., three Jews got together to talk about Jews, Judaism, and Abortion. Rabbi Andrea London, rabbi at Beth Emet – The Free Synagogue, in Evanston, Illinois hosted the event. The other participants were Dr. Elisheva D. Shanes, Director of Autopsy in the Department of Pathology and Assistant Professor of Pathology (Perinatal and Gynecologic) at the Feinberg School of Medicine, Northwestern University, and Roger Price, author of When Judaism Meets Science, and the Blogmaster of this blog.
read moreExploring Einstein and Kaplan, God and Science
Influenced by the writings of Rabbi Mordecai Kaplan, the Mordecai M. Kaplan Center for Jewish Peoplehood is a trans-denominational organization which seeks to strengthen “each of the existing denominational movements” and have a positive effect “on the lives of individual Jews regardless of their levels of observance, or even, within limits, their theologies.” Towards that end, it hosts webinars which explore many aspects of the Jewish civilization, including the relationship of Judaism and science.
In January, 2022, the Mordecai M. Kaplan Center for Jewish Peoplehood invited Rabbi Michael M. Cohen and Roger L. Price, authors respectively of Einstein’s Rabbi and When Judaism Meets Science to discuss their books, the thoughts of Albert Einstein and Mordecai Kaplan, and other current issues involving science and Judaism. The entire program, which runs almost two hours, as well as biographical information about the authors and the chatroom log, can be found under Webinars on the main page of the Kaplan Center.
Enjoy!
When Jews Argue in the Supreme Court About Abortion
(Credit: supremecourt.gov)
That Jews have disparate viewpoints on abortion is not news, but the argument has mostly been maintained and contained within the tribe. Every once in a while, though, it erupts into the public square, and the current consideration by the Supreme Court of the United States of the case of Dobbs v. Jackson Health, known as the Mississippi abortion case, is one of those times. What are Jews saying, and why?
The Context.
The extent to which abortion – the termination of the life of an embryo or fetus – occurs is not documented precisely in the United States. Since 1969, however, Centers for Disease Control and Prevention (“CDC”) has collected data on legally induced abortions from most, but not all, states. Its findings for 2018 disclose that 619,591 legally induced abortions were reported to it. Of these, 92.2% were performed during or before the 13th week of gestation. Another 6.9% were reported between weeks 14 and 20. Less than 1% were reported in or after week 21.
The Case.
The case before the United States Supreme Court arises from the enactment by the State of Mississippi in 2018 of the state’s Gestational Age Act (the “Act”) which prohibits abortion after 15 weeks of gestation, with exceptions for, and only for, medical emergency or severe fetal abnormality. Because the ban prohibits abortions prior to the normal time for fetal viability (at about 22-24 weeks of pregnancy), the Act runs afoul of the Supreme Court’s previous holdings in Roe v. Wade, 410 U.S. 113 (1973), and Planned Parenthood of Southeastern Pennsylvania v. Casey, 505 U.S. 883 (1992). As Mississippi acknowledges, the very purpose of the Act is to challenge Roe, Casey, and their progeny. To understand the legal issues in the case, then, we need to look first at the primary precedents.
read moreWhen Judaism Meets Global Warming (Part 4/4)
Image Credit: NASA
PART IV ––WHAT JUDAISM CAN AND CANNOT SAY CREDIBLY AND PRODUCTIVELY ABOUT GLOBAL WARMING.
Global warming, which could lead to climate change, is a complex phenomenon, as we discovered in the first three parts of this essay, previously published here. It is also a ubiquitous subject today, so it is easy to forget that it did not emerge into public consciousness as a matter to be treated seriously until the 1970s. The Jewish community was quick to understand the potential gravity of the issue, and, over the last forty years or so, through familiar denominational outlets and more recently by way of independent entities, the community has not hesitated to speak out. It has met global warming with concern and conferences. Whether the resultant rhetoric has accomplished anything or even addressed sufficiently the difficult challenge global warming presents to Judaism is another matter.
The classic approach.
The classic Jewish approach to seeking wisdom is to look first to Judaism’s foundational text, the Torah, understood literally as a book (or as books) of instruction. Long ago, and speaking of the Torah, Ben Bag Bag, an early rabbinic sage, described the premise: Turn it and turn it again, he reportedly said, for all is in it. (See Sayings of the Fathers 5:22.) But neither the Torah nor Judaism’s other foundational text, the Tanakh, the Hebrew Bible, is a science book, much less a technology book, and its authors lacked the knowledge, the tools, and the perspective to understand something as complex as global warming.
To be sure, by the time the ancient Israelites and Judahites began to record their legends and laws, they, like others, were well aware of the seasonal patterns that then prevailed. But there is no evidence that they knew, for example, that the Earth orbited the Sun in an elliptical path, nor did they likely know that the Earth tilted in its axis. And, surely, they did not know about how the Earth’s atmosphere allowed solar energy to hit the planet’s surface or to trap some of that energy that might otherwise radiate away. Had they any inkling that adding carbon to the atmosphere could potentially and adversely alter temperatures on land, in the seas, and in the sky, would they have insisted on three national pilgrimage festivals and more conventional rituals that called for the sacrificial burning of animals? (See, e.g., Ex. 23:14–17, 34:18-23.) We can speculate, but the truth seems to be that at least early on they conceived of an anthropomorphic god who took pleasure in the aroma of the animal sacrifice (Num. 15:3), and mitigating carbon infusion into the atmosphere was not an issue.
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