Ovum donation: examining the new Israeli law

Gruenbaum, Benjamin F.; Pinchover, Zachary; Lunenfeld, Eitan; Jotkowitz, Alan

doi:10.1016/j.ejogrb.2011.07.011

Cited by 11 publications

(5 citation statements)

References 20 publications

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“…As in the Islam, the sperm and egg must belong to the wedded couple. Destruction of extraneous embryos produced through IVF technique, using them in research or donating them to another infertile couple are all prohibited(19–21). The practice of sperm donation is not considered as adultery as there is no sexual intercourse; however this practice is not approached favorably.…”

Section: Opinions Of Orthodox Judaismmentioning

confidence: 99%

“…Since Judaism comes form the mother, an infant conceived through egg donation is consider Jewish only if a genetic mother is Jewish(19). Some authorities claim that egg donor woman should not be married in order to avoid adultery(21). …”

Section: Opinions Of Orthodox Judaismmentioning

confidence: 99%

“…The Church forbids the use of IVF even within marriage. The destruction of extra embryos through IVF is a significant problem(21). IVF is permitted under circumstances where extra embryos would not be produced (and destroyed), eggs and sperm of married couple would be used, and it would not replace sexuality in marriage (RSR 2014).…”

Section: Opinions Of Roman Catholicsmentioning

confidence: 99%

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A comparative analysis of bioethical issues from view points of religious affairs administration in Turkey, Roman Catholicism and Orthodox Judaism

Güvercin

Münir

2017

Acta bioeth.

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The arguments set forth by religious authority are important since they play a crucial role in shaping the social values of the public and influence the decision of individuals in practice pertaining to bioethical issues. The Religious Affairs Administration (RAA) was established at the inception of the Republic of Turkey in 1924 to guide religious considerations moving out of the Ottoman caliphate to a secular bioethical framework. In this article, the bioethical views of the RAA under Islamic tradition is examined and contrasted with those influenced by the Roman Catholic and Orthodox Judaic traditions. On bioethical deliberations related to the beginning and end-of-life, all three religious traditions justify sacredness of life and that of God’s will in its preservation it. Assisted reproduction techniques between spouses is considered to be appropriate, although third party involvement is explicitly forbidden. Organ transplantation is approved by all three religious traditions, except uterine transplantation. Contraceptive practices are approved under certain conditions — views differ most on approaches to contraception and the appropriateness of methods. The RAA judgement on cloning is to prohibit it, like Roman Catholicism and Orthodox Judaism. In other topics, cosmetic surgery and gender determination are approved only for treatment.

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Section: Opinions Of Orthodox Judaismmentioning

confidence: 99%

Section: Opinions Of Orthodox Judaismmentioning

confidence: 99%

Section: Opinions Of Roman Catholicsmentioning

confidence: 99%

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A comparative analysis of bioethical issues from view points of religious affairs administration in Turkey, Roman Catholicism and Orthodox Judaism

Güvercin

Münir

2017

Acta bioeth.

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“…34 In 2010, Israel moved from a system allowing only egg sharing by women undergoing fertility-related IVF treatments, to one permitting donation by any woman between the ages of 21 and 35 for a payment set by the Knesset Labor, Welfare and Health Committee. 35 Originally the pay rate was set at NIS 9,000 (∼$2,625 US), but this level of payment did not result in substantially increasing egg donations as desired; in July, 2013, The Jerusalem Post reported that only seven Israeli women donated eggs during the previous year. 36 While there are no data to indicate that limited payment was the basis for this dearth of Israeli egg donors, in 2013 the Knesset committee raised the approved rate of payment to NIS 20,000 (∼$5,787 US) in a further attempt to encourage Israeli women to donate oocytes.…”

Section: Concerns About Donor Recompense Within Developed Nationsmentioning

confidence: 99%

Egg donation compensation: ethical and legal challenges

Kenney

McGowan²

2014

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Nearly 8,000 children were born in the US in 2011 as a result of assisted reproductive technology involving the use of donor oocytes. While this technology has been widely utilized, worldwide numbers are difficult to calculate. The ethics of the process and of payment provided to donors continue to be highly debated. This paper examines international debates about the legality and morality of the use of donor eggs to assist in family development and just recompense of donors. Aside from a nearly universal perspective that oocytes should not be purchased and sold as commodities, no consensus has been reached on appropriate recompense for egg donors. Major issues in this debate include the relative acceptability of monetary payment versus payment in the form of reduced fees for other reproductive services (often as a result of egg or sperm sharing) and the factors to be considered in determining the just compensation for the time, pain, discomfort, and potential physical risk egg donors face in this process. The effects of legal interventions imposed in various national contexts on the availability of this technology, the influence of egg cryopreservation, and the use of donated eggs for research rather than reproduction are discussed. The effects of US reliance on professional organizational guidelines to oversee donor compensation are addressed, including assessment of their effectiveness in preventing differential rewards for eggs of donors who share characteristics that are highly prized such as beauty, athleticism, and intellectual giftedness. Currently, there is little long-term monitoring of the physical and psychological aftereffects of oocyte donation. Lack of understanding of these effects makes determination of a just payment for egg donation challenging.

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“…The legal status, as well as the cost and compensation models of gamete donation, varies significantly throughout the world. Compensation of gamete donors is prohibited by law in several countries, and is considered culturally or religiously unacceptable in many others (3)(4)(5).…”

mentioning

confidence: 99%