The Nuremberg Racial Laws: The End of Jewish Medical Teaching in Germany. Who Were the Last Jewish Medical Professors in Berlin?

BACKGROUND: On 7 April 1933, the Nazi Law for the Restoration of the Professional Civil Service was enacted. The law triggered the dismissal of most Jewish medical staff from German universities. A few Jewish professors in Berlin were permitted to continue their academic activity with restrictions. Those professors were gradually dismissed as laws and restrictions were enforced. OBJECTIVES: To identify the last Jewish medical professors who, despite severe restrictions, continued their academic duties and prepared students for their examinations in Berlin after the summer of 1933. METHODS: We reviewed dissertations written by the medical faculty of Berlin from 1933 to 1937 and identified Jewish professors who mentored students during those years. RESULTS: Thirteen Jewish tutors instructed dissertations for the medical examinations after the Nazi regime seized power. They were employees of different university hospitals, including the Jewish hospitals. We did not identify Aryan students instructed by Jewish professors. The professors were active in different medical disciplines. Half of the reviewed dissertations were in the disciplines of surgery and gynecology. The last Jewish tutors were dismissed in October 1935. However, some of their studies were submitted for examination after that date. CONCLUSIONS: After the Nazi regime seized power, academic activities and medical research by Jewish professors declined but did not stop. However, these professors worked with only Jewish students on their theses. Most dissertations were approved and examined after the Jewish academics were dismissed by the university, in some cases even after they left Germany.

Jewish Ethics of Inmate Vaccines Against COVID-19.

PURPOSE: The COVID-19 pandemic broke out at the end of 2019, and throughout 2020 there were intensive international efforts to find a vaccine for the disease, which had already led to the deaths of some five million people. In December 2020, several pharmaceutical companies announced that they had succeeded in producing an effective vaccine, and after approval by the various regulatory bodies, countries started to vaccinate their citizens. With the start of the global campaign to vaccinate the world's population against COVID-19, debates over the prioritization of different sections of the population began around the world, but the prison population has generally been absent from these discussions. APPROACH AND FINDINGS: This article presents the approach of Jewish ethics regarding this issue, that is, that there is a religious and a moral obligation to heal the other and to take care of his or her medical well-being and that this holds true even for a prisoner who has committed a serious crime. Hence, prisoners should be vaccinated according to the same priorities that govern the administration of the vaccine among the general public. ORIGINALITY: The originality of the article is in a comprehensive and comparative reference between general ethics and Jewish ethics on a subject that has not yet received the proper attention.

"I Would Consult a Doctor, But What the Rabbi Says Goes": Ultra-Orthodox Jews' Relationships with Rabbis and Doctors in Israel.

We examine relationships among ultra-Orthodox Israeli Jews, their doctors, and rabbis when medical decisions are made. Analyzing excerpts from sixteen focus groups with 128 ultra-Orthodox Jews, we determine how their belief system affects their decisions about whom to trust and follow when the doctor's instructions contradict the rabbi's advice. We argue that the strict behaviors described here with regard to relations among doctors, rabbis, and patients, function as social capital that raises the status of ultra-Orthodox Jews as members of an exclusive club that balances health decisions with the social demand to obey their religious leaders.

Modesty, religion, and community: Therapists' perspectives regarding the treatment of child sexual abuse in the ultra-orthodox community.

BACKGROUND: Religion is a significant cultural component that impacts child sexual abuse (CSA) in various ways, including its definition, perception, and treatment. This study focuses on the Jewish ultra-Orthodox community in Israel, a strictly religious, segregated, and close-knit community with unique cultural practices and beliefs that impact children's safety and vulnerability to CSA. OBJECTIVE: This qualitative study aimed to explore therapists' perceptions and ascribed meanings of CSA treatment within the ultra-Orthodox community. PARTICIPANTS AND SETTING: Thirty in-depth interviews were conducted with therapists working with the ultra-Orthodox community in Israel. METHODS: The interviews were analyzed using thematic qualitative analysis. RESULTS: Three central axes pertinent to the treatment of CSA in the ultra-Orthodox community were discovered: 1) religious interventions, 2) modest approach, relating to the community's taboo attitude towards sexuality; and 3) the collectivistic nature of the community. The results include specific effect sizes and their statistical significance. CONCLUSIONS: The discussion explores the findings in light of the literature on CSA among religious minority communities and connects them to the unique underlying perception of sexuality in the ultra-Orthodox community. Specific ramifications and recommendations for practice are then considered, alongside the limitations and directions for future study.

Subjective Nearness-to-Death and COVID-19 Worries Among Ultra-Orthodox Jews in Israel: The Moderating Role of Israeli Identity and Sense of Community.

The Ultra-Orthodox community in Israel is characterized by close everyday contact and a strong sense of community. While the COVID-19 pandemic has resulted in global uncertainty, fear, and fatalities, this group was particularly affected by the pandemic. Accordingly, the current study examines whether subjective nearness-to-death was associated with increased COVID-19 concerns, and whether Israeli identity and sense of community moderate this association. Data were gathered from 255 Israeli Ultra-Orthodox Jews, and results yielded a significant link between subjective nearness-to-death and COVID-19 worries, moderated by both moderators. Results are discussed in line with terror management theory, and theoretical/practical implications are suggested.

Engaging with the unknown: How Judaism enabled Freud's psychological discoveries.

A large literature has formed around the question of how Freud's Jewishness and/or Judaism influenced his psychological discoveries and development of psychoanalytic theory and methods. The article organizes the literature into several core theses but brings new clarity and insight by applying two essential criteria to demonstrate an impact of Judaism on Freud's thinking: direct content and historical timing. First, there should be evidence that Freud incorporated actual content from Jewish sources, and second, this incorporation must have occurred during the most crucial period of Freud's early discovery, conceptualization, and development of psychoanalysis, roughly 1893-1910. Thus, for example, Bakan's well-known theory that Freud studied Kabbala is completely negated by the absence of any evidence in the required time period. Part I reviews the literature on the influence of Freud's ethnic/cultural Jewish identity. Part II introduces the Judaic sacred literature, explores Freud's education in Judaism and Hebrew, and presents evidence that Freud had the motive, means, and resources to discover and draw from the "Dream Segment" of the Talmud-along with the traditional Judaic methods and techniques of textual exegesis. Freud then applied these same Judaic word-centered interpretive methods-used for revealing an invisible God-to revealing an invisible Unconscious in four successive books in 1900, 1901, and 1905.

Cultura kosher y judía estadounidense en “Indignación” de Philip Roth / Cultura kosher e judaica americana em “Indignação” de Philip Roth / Kosher and American-Jewish Culture in Philip Roth’s Indignation

Objective: Abstract: “Kosher” is a word used to illustrate the food laws of Jewish people. It’s a traditional Jewish law for food. For Jews, it’s more than food consumption with safety. It’s regarding religious beliefs and traditions. Jews follow proper guidelines of Kosher and give the compulsion to food to be reckoned Kosher. The English word “Kosher” is derived from the Hebrew root “Kasher”, which means to be pure, proper, or suitable for consumption. Kashrut is a charter that renders the foundation for kosher dietetic rule and is established inside ‘Torah’ which is a Jewish sacred book. Kosher dietetic rules are including all and produce a strict structure of rules and regulations which gives a sketch of foods allowed or prohibited. It also determines how foods allowed should be made, refined, and fixed before eating. The paper illustrates kosher law and food among American-Jewish people and their determination towards their religious beliefs in American land, which is not their motherland, with analysis from Philip Roth’s novel Indignation. This paper also ascertains Jewish culture into the outlook of American culture which ends with a cultural clash referring to historical consequences.(AU)

"Kosher" es una palabra que se usa para ilustrar las leyes alimentarias del pueblo judío. Es una ley judía tradicional para la alimentación. Para los judíos, es más que consumir alimentos con seguridad. Se trata de creencias y tradiciones religiosas. Los judíos siguen las pautas adecuadas de Kosher y dan la compulsión a la comida para ser considerada Kosher. La palabra inglesa "Kosher" se deriva de la raíz hebrea "Kasher", que significa puro, apropiado o apto para el consumo. Kashrut es una carta que constituye la base de la regla dietética kosher y se establece dentro de la ‘Torá’, que es un libro sagrado judío. Las reglas dietéticas kosher incluyen a todos y producen una estructura estricta de reglas y regulaciones que dan un bosquejo de los alimentos permitidos o prohibidos. También determina cómo se deben preparar, refinar y arreglar los alimentos permitidos antes de comerlos. El documento ilustra la ley kosher y la comida entre los judíos estadounidenses y su determinación hacia sus creencias religiosas en la tierra estadounidense, que no es su patria, con un análisis de la novela Indignación de Philip Roth. Este artículo también inscribe la cultura judía en la perspectiva de la cultura estadounidense que termina con un choque cultural que se refiere a las consecuencias históricas.(AU)

“Kosher” é uma palavra usada para ilustrar as leis alimentares do povo judeu. É uma lei judaica tradicional para comida. Para os judeus, é mais do que consumir alimentos com segurança. É sobre crenças e tradições religiosas. Os judeus seguem as diretrizes adequadas de Kosher e dão a compulsão à comida de ser considerada Kosher. A palavra inglesa “Kosher” é derivada da raiz hebraica “Kasher”, que significa ser puro, adequado ou adequado para consumo. Kashrut é uma carta quetorna a base para a regra dietética kosher e é estabelecida dentro da ‘Torá’, que é um livro sagrado judaico. As regras dietéticas Kosher incluem tudo e produzem uma estrutura estrita de regras e regulamentos que dão um esboço dos alimentos permitidos ou proibidos. Também determina como os alimentos permitidos devem ser preparados, refinados e fixados antes de serem consumidos. O artigo ilustra a lei e a comida kosher entre os judeus americanos e sua determinação em relação às suas crenças religiosas na terra americana, que não é sua pátria, com análise do romance Indignation, de Philip Roth. Este artigo também averigua a cultura judaica na perspectiva da cultura americana que termina com um choque cultural referente às consequências históricas.(AU)

Buddhism.

After Christianity, Judaism, and Hinduism, Buddhism is the 4th major religion of the world. The Pew Research Center estimates that as of 2020, about 500 million people (or 6.6% of the world's population) practice Buddhism. China has the largest Buddhist population at 254 million, followed by Thailand at 66 million, and then Myanmar and Japan at about 41 million.

Judaism.

Judaism offers a rich body of traditional beliefs and practices surrounding end-of-life, death, mourning, and the afterlife. A more detailed understanding of these topics might prove helpful to clinicians seeking guidance for how best to care for Jewish patients, to anyone supporting dying individuals, or to anyone interested in learning more about the subject. The objectives of this chapter are to examine Jewish approaches to key bioethical issues surrounding palliative care, to analyze meaning-making rituals following a loss, at a funeral, and throughout mourning, and to explore Jewish beliefs in an afterlife. Research was collected from sacred texts, legal codes, modern rabbinic responsa literature, and secondary sources. Core, guiding principles include human beings' creation "in the image of God," an obligation to save life, an obligation to mitigate pain, a prohibition against self-harm and hastening death, respect for the dead, and ritualized mourning periods ("shiva," "shloshim," and "shanah"), which feature special liturgy ("kaddish") and practices. Judaism is a religion that values thorough questioning, debate, and argumentation. It also encompasses diverse cultural and ethnic backgrounds, and various denominations. Many Jews are also unaffiliated with a movement or rarely engage with traditional law altogether. For all of these reasons, no summary can comprehensively encapsulate the wide range of opinions that exist around any given topic. That said, what follows is a detailed overview of traditional Jewish approaches to artificial nutrition/hydration, extubation, dialysis, euthanasia and more. It also outlines rituals surrounding and following death. Finally, views and beliefs of the afterlife are presented, as they often serve to imbue meaning and comfort in times of grief, uncertainty, and transition.

Islam.

Islam is one of the religions of the book, others being Judaism, Christianity, and Sabianism. It is the second largest religion in the world, the first being Christianity.

[SEASONALITY, HOLIDAYS AND THE DEMAND FOR URGENT PSYCHIATRIC CARE IN ISRAEL].

INTRODUCTION: The demand for urgent psychiatric services provided in emergency departments demonstrates high variability throughout the year. Seasonality and holidays may influence this demand. While these two phenomena are widely documented for mental healthcare, the unique climate and Israeli population, which is mostly Jewish, raises doubts regarding the relevance of prior results.

"I have a special prayer 'O Lord, open my lips'": Experiences of ultra-Orthodox educators after their students' disclosures of sexual abuse.

BACKGROUND: Child sexual abuse (CSA) is a large-scale, worldwide phenomenon. However, research on educators' experiences with CSA in specific social, cultural or religious contexts is limited. OBJECTIVE: The current study is part of a larger qualitative research project examining Israeli educators' coping with CSA of their students in diverse cultural contexts. This study focused on Jewish ultra-Orthodox educators' perceptions and experiences of CSA disclosure and its impact on their professional and personal lives. Their perceptions of belonging to the ultra-Orthodox community were also explored. METHODS: Interviews were conducted with 28 ultra-Orthodox educators and analyzed using a thematic approach. RESULTS: The ultra-Orthodox educators perceived their roles on a continuum, from not being responsible to being fully responsible. They perceived the abused children as having negative behavior or as victims who deserved protection. Their personal lives were deeply affected, impacted by fear, disassociation or devotion to the mission of caring for these children. Finally, educators perceived the ultra-Orthodox community as fragile regarding CSA disclosure and emphasized the importance of encouraging culturally adaptive ways to conceptualize and address CSA. CONCLUSIONS: This study highlights the importance of ultra-Orthodox educators in identifying CSA and leading interventions. It also raises the need for training to combine reflective, cultural-based practice and support for the educator to maintain their wellbeing. Despite this community's uniqueness, the current findings may be relevant to professionals and policymakers regarding other closed and religious communities and diverse educational settings confronting CSA.

Suicide Among Monotheistic Religions: Between Sacrifice, Honour and Power.

This article discusses the problem of suicide in monotheistic religions (Judaism, Christianity and Islam), focusing on their early existence and considering the original contribution of Christianity. The first part presents the main theses of E. Durkheim on altruistic suicide and the concept of honour. This provides an opportunity to examine the problem of suicide in monotheistic religions from a more comprehensive perspective and recognise a certain specificity of suicide that was absent in altrusitic suicide. The analysis of the problem in relation to the concept of honour is also a valuable starting point for complementary psychological theories. The second part of the article is a more detailed discussion of suicide in Judaism, Christianity and Islam. The results provide a better understanding of the origins and nature of suicide in monotheistic religions whilst opening up a discussion on the possibility of suicide prevention.

Implantable Loop Recorders in Patients with Unexplained Syncope: Does Ethnic Background Influence Diagnostic Yield?

BACKGROUND: Implantable loop recorders (ILRs) are a central tool in the evaluation of unexplained syncope. These devices record and store electrocardiograms, both automatically and on patient-dependent activation. Therefore, obtaining optimal diagnostic results relies on a patient's comprehension and collaboration. OBJECTIVES: To evaluate the effect of ethnic background and mother-tongue language on the diagnostic yield (DY) of ILRs. METHODS: Patients at two medical centers in Israel, who had ILRs as part of syncope workup were included. Inclusion criteria were age over 18 years and an ILR for at least one year (or less if the cause of syncope was detected). Patient demographics, ethnic background, and previous medical history were recorded. All findings from ILR recordings, activation mode (manual vs. automatic), and treatment decisions (none, ablation, device implantation) were collected. RESULTS: The study comprised 94 patients, 62 Jews (i.e., ethnic majority) and 32 non-Jews (i.e., ethnic minority). While baseline demographic characteristics, medical history, and drug therapy were similar in both groups, Jewish patients were significantly older at the time of device implantation: 64.3 ± 16.0 years of age vs. 50.6 ± 16.9, respectively; (P < 0.001). Arrhythmias recorded in both groups as well as treatment decisions and device activation mode were similar. Total follow-up time from device implantation was longer in the non-Jewish vs. the Jewish group (17.5 ± 12.2 vs. 24.0 ± 12.4 months, respectively; P < 0.017). CONCLUSIONS: The DY of ILR implanted for unexplained syncope did not seem to be influenced by patient's mother-tongue language or ethnicity.

Support and Informational Needs of Ultra-Orthodox Jewish Women Coping with Advanced Cancer: A Pilot Observational Study.

In Israel, as in other countries, the emotional and physical needs of minority populations receiving palliative care, are largely unknown. The ultra-Orthodox Jewish sector is one such minority population. This study's goal was to identify perceived social support, desire to receive information about illness and prognosis, and willingness to disclose information to others. Various measures assessing perception of social support, psychological symptoms and information disclosure were completed. Fifty-one women consented to participate; approximately 50% of participants had disclosed the diagnosis to their rabbi or a friend, in addition to their spouse. Almost all of the participants would want to be told if their condition were worsening (86.3%), yet only 17.6% reported that their doctor had discussed future care options if their health situation were to worsen. Overall, participants felt that the level of support they received was high and reported low levels of mental distress. This is the first known study regarding perceptions and needs of ultra-Orthodox Jewish women with advanced-stage cancer. Both diagnosis disclosure and palliative care options should be addressed and discussed with these patients so they may make important end-of-life decisions.

Awareness, Incidence and Psychological Wellbeing of Childhood Sexual Abuse as Reported by Ultra-Orthodox Mothers.

The harm caused by child sexual abuse (CSA) is well-documented, calling for more awareness and efforts at prevention. However, CSA in closed religious societies is still tightly under wraps, and therefore underreported and understudied. We chose to use the mother's point of view, in order get an estimate of the prevalence, the reporting rates and their psychological wellbeing. The current study aims at addressing this in the Jewish ultra-Orthodox community, an insular religious one, which may thus serve as a test case for understanding other closed, religious communities. Three hundred forty-seven ultra-Orthodox Israeli women completed self-report questionnaires and reported on their, or their children's exposure to CSA sexual abuse, about their emotional coping, and about considerations regarding disclosing the abuse. About 24% the participants reported that they were victims of sexual abuse. Only 24.3% of cases were reported to the police or official welfare services, with cultural reasons offered by the women to explain it. Lower psychological wellbeing was found among mothers who themselves or their children were victims of child sexual abuse, compared to controls. Interestingly, mothers who reported having undergone psychological treatment suffered a higher degree of distress than those who had not. These findings contribute to the understanding of the dynamics of sexual abuse exposure and disclosure in the ultraorthodox community, and in close societies and highlight the changes required to improve safeguarding of children.

Life-threatening and terminal illness: considerations for hospitalised Orthodox Jewish patients.

For Orthodox Jewish patients, palliative care in general and withholding and withdrawing treatment in particular pose potential conflicts with some aspects of current religious practice. This article gives an introduction to the relevant cultural context and summarises the relevant principles of Jewish law to help clinicians provide appropriate care for their Jewish patients.

Allergic Contact Dermatitis Associated With Religious Practices: Review of the Literature.

Allergic contact dermatitis (ACD) may occur secondary to devotional practices in various religions. A systematic review of PubMed was conducted from inception of database to September 9, 2022. Key terms were "contact dermatitis" or "devotional dermatosis" in association with major world religions including "Christianity," "Islam," "Hinduism," "Buddhism," "Sikhism," and "Judaism." Inclusion criteria were determined by presence of a religious practice and associated ACD. Articles referencing other cutaneous reactions such as chemical leukoderma were excluded. In total, 36 of 102 unique articles identified met inclusion criteria. Twenty-two articles referenced Hinduism, 8 referenced Judaism, 5 referenced Islam, 3 referenced Christianity, and 1 article each mentioned Buddhism and Sikhism. Four articles referenced multiple religions. Para-phenylenediamine was the most common contact allergen overall and is found in blackening ingredients mixed with henna for temporary tattoos. Henna tattooing is a cultural practice associated with Hinduism, Islam, and Judaism. Nine unique contact allergens associated with religious practices were identified. Increasing awareness of religious practices that cause ACD will facilitate culturally competent dermatological care.

Threading the Needle: Online Modest Apparel Forums and Physical Activity for Women with Religious-Based Modesty Preferences.

Religious-based modesty requirements can complicate women's attempts to engage in physical activity. The growing interest in online discussion forums focusing on modest dress showcases an emerging demand for athletic apparel that meets the modesty requirements of women from Muslim, Orthodox Jewish, LDS/Mormon and Evangelical Christian backgrounds. A thematic analysis was conducted on the forum posts. Findings include the use of apparel for women seeking help with physical activity without violating their modesty standards; using modest apparel as a tool for maintaining an identity as a person of faith, and health-seeking behavior as a legitimate way to question religious protocol.