This article focuses on perceptions of the Jewish ultra-Orthodox population in Israel-a religious minority-regarding guidelines enacted by the Israeli Ministry of Health (MOH) during the country\'s second wave of COVID-19, and ways the community coped with the pandemic. Semi-structured interviews with 30 ultra-Orthodox individuals revealed five major discourses reflecting participants\' perceptions. Three discourses objected to MOH guidelines, while the other two aligned with them. The study\'s findings also indicate a lack of cooperation between the ultra-Orthodox population and state health authorities, emphasizing the need to implement culturally adapted health interventions. Study limitations are discussed, and future research recommendations are provided.

The Vatican recently published directives (Dignitas Personae) regarding \"beginning of life\" issues that explain the Catholic Church\'s position regarding new technologies in this area. We think that it is important to develop a response that presents the traditional Orthodox Jewish position on these same issues in order to present an alternative, parallel system. There are many points of commonality between the Vatican document and traditional Jewish thought as well as several important issues where there is a divergence of opinion. The latter include the status of the zygote as produced during in vitro fertilization (IVF), the acceptable of procreation in a method other than through the conjugal act, and the permissibility of deriving benefit from the products of an illicit act. These points of agreement and disagreement are discussed in detail in this article.

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The bioethical issues confronting the Jewish chaplain in a long-term care facility are critical, particularly as life-support systems become more sophisticated and advance directives become more commonplace. May an elderly competent patient refuse CPR in advance if it is perceived as a life-prolonging measure? May a physician withhold CPR or artificial nutrition and hydration (which some view as basic care and not as therapeutic intervention) from terminal patients with irreversible illnesses? In this study of Jewish ethics relating to these issues, the author carefully examines the moral implications and legal precedents in the literature. Jewish ethics, affirming a \'sanctity of life\' position, suggest that while an elderly person may direct in advance that CPR not be administered in most instances, in the absence of a DNR (Do Not Resuscitate) order, CPR must be performed. In reference to \'tube-feeding\', while there is some debate about whether elderly patients may refuse the initiation of \'tube-feeding\', there is a consensus that once initiated, it may not be withdrawn.

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In this paper, I have examined in some detail a number of examples of actual and potential consensus between Jewish ethics and the practice of modern psychotherapy, psychology, and psychiatry. Moreover, I have posited specific halakhic models which represent analogies to modern psychotherapeutic principles and practices, which through analogy lend specific halakhic guidelines to modern practice. The unitary halakhic approach presented here is thus both heuristic--in that it seeks to demonstrate the ways in which psychotherapeutic processes are essentially halakhic ones--as well as practical. Through this approach, psychological theory and practice have been brought into intimate contact with the ethical requirements of the halakhically committed mental health practitioner and his or her patient, filling an inexcusable void in halakhic application to modern technology, and setting a direction for future work in this area.
Spero, a professor of psychology, considers the implications for the practice of modern psychotherapy of a commitment to traditional Jewish religious law (Halakhah). He relates alternative Halakhic ethical models to the values of psychotherapy and posits a unitary Halakhic approach, illustrating its application with specific examples of issues encountered in professional practice.