Abortion: A Jewish view

A practicing physician reviews the contribution of Jewish ethics, as it relates to the structure of Jewish law, to the issue of abortion. The topics approached include the status of the fetus, the relationship of fetus to mother, abortion and murder, therapeutic abortion, and the rights of the mother. The discussion describes rabbinic answers to abortion requests and is followed by a summary of the Jewish attitudes toward termination of fetal life. An appendix is provided, dealing with central aspects of Jewish ethics, the structure of Jewish law, their relationship, and a note on abortion legislation in Israel.     

Smoking: A Jewish view

The issue of smoking and Jewish law is explored. After the dangers from smoking are cited, various precedents in Jewish law are presented as the basis for confronting the matter of smoking. Arguments are suggested for strictly prohibiting smoking. The matter of the effects of smoking on the non-smoker is the subject of much research, and the dangers posed to the innocent bystanders are an added dimension pointing to the hazards of smoking and therefore indicating that it should be prohibited.Rabbi Dr. Reuven P. Bulka is editor of theJournal of Psychology and Judaism, published by Human Sciences Press for the Center for the Study of Psychology and Judaism in Ottawa, Canada.     

In vitro fertilization and surrogate motherhood: The Jewish view

This paper examines the legal, moral, ethical, and Jewish religious issues involved inin vitro fertilization and surrogate motherhood. Also briefly discussed are the topics of artificial insemination and sex organ transplants. Jewish views on these subjects are based on the cardinal principles that life is of infinite value, that human life is sacred, and that the divine license to heal granted to the physician carries with it certain well-defined obligations and restrictions.     

Truth telling and terminal illness: A Jewish view

The focus of this paper is a Jewish view of truth telling and the dilemma of revealing to a terminal patient his imminent demise. Directions are given to physicians, medical personnel, and children of the patient on how to deal with truth telling. Attitudes reflected in Jewish thought suggest that the welfare of the patient is primary, and any information that will upset his psychological state is clearly prohibited. Physicians may not reveal to patients their terminal state. Children and family are obligated to withhold information of a patient's terminal state, even if the latter demands to be told. Hope is seen as a central feature of truth telling even during the period of confession. This view contrasts with the liberal attitude of truth telling in some Western countries, where it is the patient's right to know of his imminent demise.     

Paying for medical care: a Jewish view

According to Jewish law, there is a clear obligation to try to heal, and this duty devolves upon both the physician and the society. Jewish sources make it clear that health care is not only an individual and familial responsibility, but also a communal one. This social aspect of health care manifests itself in Jewish law in two ways: first, no community is complete until it has the personnel (and, one assumes, the facilities) to provide health care; second, the community must pay for the health care of those who cannot afford it as part of its provision for the poor. The community, in turn, must use its resources wisely, which is the moral basis within the Jewish tradition for some system of managed care. The community must balance its commitment to provide health care with the provision of other services.     

Research on the diaconate: a retrospective view of promise and challenge

This editorial article briefly reviews retrospectively the research undertaken by the Anglo-Nordic Diaconal Research Project (ANDREP), which has been concerned primarily with the Churches of Sweden and Norway, the Evangelical Lutheran Church of Finland and the Church of England, with reference to ecclesiology and praxis in other churches, and to concommitant research and ecumenical developments elsewhere, in relation to the diaconate. From the publication of the WCC Faith and Order Paper on Baptism, Eucharist and Ministry (BEM, 1982) and throughout the period of the formation of the Porvoo communion of Churches, there appeared to be great promise for the renewal of the deacon's ministry. However, it became apparent that, in the Church of England at least, renewal of the diaconate was not generally regarded principally as an end in itself but as a means of advancing the cause of women's ordination to priesthood. Furthermore, mono-presbyterate and the variety of meanings given to the term ‘diakonia’ have presented a number of problems. Fundamental principles of ecclesiology pertaining to the diaconate also were – and remain – unknown or disregarded in much church practice. A number of challenges which consequently arise for the churches have been identified over time and are addressed in this issue of the International Journal for the Study of the Christian Church (IJSCC), vol. 13, no. 4 (2013), on the theme of ‘The Ministry of the Deacon in Times of Ecumenical Reconfiguration’.     

Projective identification fifty years on: A personal view

Since its introduction by Melanie Klein in 1946 the concept of projective identification has inspired, baffled, rankled, but always mesmerized its adherents and opponents alike. I offer in this paper a brief outline of the concept's development over the past fifty years by way of some thoughts on a personal journey of discovery surrounding its meaning and clinical usefulness to my work as a child therapist. I would like to suggest that definitions in current use seem to be derived more from adult work than from work with children, which has sometimes skewed the debate surrounding the concept in a particular direction. In both its conceptual guises, namely, as an unconscious 'phantasy' and as an interpersonal feature of the transference, projective identification is a logical extension of certain aspects of Klein's work with small children. In child work too the developmental status of the concept comes more into focus.     

Introduction: The Jewish Community Today and Tomorrow

Introduction

Introduction: The Jewish Community Today and Tomorrow     

The psychoanalytic view of phobias. Part IV: General theory of phobias and anxiety.

This is the final part of the work on the psychoanalytic view of phobias. Here we consider general views of phobias, developments and issues in the psychoanalytic theory of anxiety, as it relates to phobias, and take up aspects of some broader theoretical issues, including nosology.     

Jewish pioneers on Canada’s prairies: The Lipton Jewish agricultural colony

This article offers a detailed analysis of the forces that shaped the Lipton colony in its 50-year existence, one of several dozen attempts to establish Jewish agricultural settlement on Canada’s Western prairies. Comparing both the particularities and the common features of Lipton with those of other colonies will allow strengthening some of the commonly accepted generalizations regarding these colonies, while at the same time showing other assumptions to be questionable or even myth. * A detailed discussion of the Jewish agricultural colonies in Western Canada may be found in Yossi Katz and John C. Lehr, The Last Best West: Essays on the Historical Geography of the Canadian Prairies (Jerusalem, 1999). Other sources discussing the colonies and the reasons for their establishment and ultimate disappearance are: Louis Rosenberg, “Jewish Agriculture in Canada” YIVO Annual of Social Sciences 5 (1950), 205–215; Louis Rosenberg, Canada’s Jews: A Social and Economic Study of the Jews of Canada in the 1930s (Montreal, 1931); Abraham J. Arnold, “The Contribution of the Jews to the Opening and Development of the West” Transactions of the Manitoba Historical Society Series 3 no. 3, (Winnipeg, 1968–’69).     

The Chicken Soup Group: Peer Supervision for Orthodox Jewish Therapists Treating Orthodox Jewish Clients

This article describes an ongoing peer supervision group, to which the author belongs, comprised of Orthodox Jewish mental health professionals, all in full-time private practice and specializing in the treatment of Orthodox Jewish patients. The benefits of this group experience are described together with some of the unique features of clinical work with Orthodox Jewish patients.     

The Jewish Cultural Complex

Although 70 years have passed since the Nazi Holocaust, the aftereffects resulting from it and centuries of Jewish oppression persist in Jewish tribal identity and in the mechanisms for its survival. In much the same way that PTSD affects individuals who have suffered life-threatening situations, a history of collective trauma has produced within Jewish psyches symptoms such as hypervigilance, reactivity, and a sense of profound danger in the world. The author proposes that such sedimented responses form a Jewish cultural complex with a hypermuscular defense system armed against further psychic attacks. Healing involves a restoration of the feeling function and a return to the rich body of Jewish ethical principles that balance personal security with compassion for self and other.     

The New York Jewish Student Syndrome: Stereotype and Facts

Psychiatric professionals at a midwestern university outpatient clinic consistently describe certain symptom characteristics for New York Jewish (NY-J) students. All student applicants during 1966-67 completed pre-intake questionnaires, which included a previously validated 20-item symptom checklist. Neither NY-J male or female students could be distinguished on stated symptoms from urban non-Jews or other Jewish students more than expected by chance. Differences obtained were mainly in expressive style, including a search for “meaning” by the NY-J students; however, the forces inherent in “studenthood” appeared to make the various ethnic and demographic groups more similar than different.