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B’OR HA’TORAH JOURNAL OF SCIENCE, LIFE AND ART IN THE LIGHT OF THE TORAH
A peer-reviewed journal on the interrelationship of Judaism, science and technology, psychology, the arts, and social issues, B’Or Ha’Torah illuminates a range of topics from the cosmology and ecology of Genesis; the creation ex nihilo vs. evolution and faith vs. reason debates; the views of halakhah (Jewish law) on stem cell research and genetic engineering; and the soul-mind-brain-memory-body connection. Rabbis and religious Jews with no science background as well as professionals in all fields with no Torah background can enjoy this inspiring publication in hardcopy and digital formats.
To receive a free PDF file of an individual article, send the author, title, and volume number to:
bht@jct.ac.il
This offer is limited to three articles.
Rabbi Arthur Seltzer, PhD
In analytical psychology, the shadow is understood to be that part of ourselves containing material suppressed and hidden from consciousness. This unconscious material is difficult for the conscious mind to access or comprehend, yet its influence is profound. C.G. Jung writes that to attempt to ignore or suppress shadow material is to perpetuate its neurotic hold over us. Only through recognizing and incorporating the shadow as an integral part of the conscious self do we become truly whole and transformed.
The above may be compared with hasidic psychology which speaks of each person possessing an animal soul and a divine soul. It is only through the supremacy of the divine soul over the animal soul, accompanied by the subsequent transformation of the animal soul itself by the divine soul to Godliness, that an integrated and transformed personality can rise in its spirituality. This transformation, elevation, and incorporation of the unconscious/animal soul to consciousness/Godliness is the essence of the spiritual quest.
Seymour Hoffman, PhD
In this paper several examples of ‘therapist-friendly’ and ‘therapist-unfriendly’ responses and views of prominent contemporary rabbis to questions dealing with halakhic-psychotherapy issues are presented. Therapist-friendly responsa are defined as rabbinic rulings that do not encumber the Torah-observant psychotherapist in practicing his profession; in some cases, the therapist-friendly responsa even facilitate the Torah-observant psychotherapist. I shall first present several examples of therapist-unfriendly halakhic rulings and comment on them. Then I shall present examples of therapist-friendly responsa, followed by my comments and those of another Torah-observant therapist.
Rabbi Mois Navon
The Talmud relates that Rabbi Hanina said that one who is commanded to perform mitsvot (commandments) receives a greater reward for doing a mitsvah than one who is not commanded to keep the Torah receives for doing the same good deed, even if it is out of the goodness of his heart. Tosafot and the Ritva interpret Rabbi Hanina’s principle to mean that human nature resists obeying external demands. Therefore the person who exerts greater effort to overcome his or her evil inclination deserves greater merit. Moreover, although it might sound paradoxical, choosing to obey the command of G-d is the only arena in which we truly can express free will.
Aaron Rabinowitz, PhD
Advocates of a rapprochement between religion and psychiatry-psychology promote a dialogue between the two. Recently, numerous books and scholarly papers have appeared which reflect a more sympathetic attitude towards religion and spirituality, replacing the antagonistic attitude which had previously prevailed. This is so both on a theoretical level and in the practice of psychotherapy. This paper addresses the use of Torah spirituality as an integral part of the process of psychotherapy.
Judaic spiritual psychotherapy, as I practice it, makes use of three principles: 1. the concept of the unconscious as promulgated by Rabbi Yisroel Salanter (Lipkin); 2. the importance of interpersonal relationships rooted in the Torah ideal of a covenantal community; 3. enhancement of one’s self-image stemming from the realization that humans are created in the Divine image.
Therapy can help the client cement his/her relationship with the Almighty formed at Sinai, leading to greater psychological health. This is accomplished by integrating Torah concepts as articulated by our sages and later talmudic luminaries, including the teachings of the hasidic masters and musar teachers. Case studies are presented which illustrate this form of psychotherapy.
Nathaniel S. Lehrman, MD
Two fundamental errors underlie Freud’s psychoanalytic work:
In this paper I shall argue these two points in an anecdotal manner, based on my over-fifty years of experience working in psychiatry and psychoanalysis.
Judith S. Bendheim Guedalia, PhD
The aim of this paper is to propose the introduction of a communal ritual as a posttrauma early intervention technique. There are specific community-oriented methods for dealing with trauma survivors; we believe that, in particular, the Jewish ritual of Birkhat Ha’Gomel (the blessing recited when saved from danger) is helpful for reducing chronic effects of trauma. Similar posttrauma traditions are seen in other ethnic groups, such as the Navajo; those will be briefly discussed as well. It is important to note that therapies that are currently employed as the result of years of research have many similarities to those rituals that have existed for thousands of years. When providing early intervention for a trauma survivor, it is important to be aware of culturally appropriate treatments as well as the most commonly used professional methods. A combination of these techniques may be effective to alleviate acute stress disorder and prevent chronic posttraumatic stress in the general public.
Yaacov Lefcoe, MA (Psych)
This paper outlines an approach to integrating the Habad Hasidic practice and philosophy of meditation with some contemporary psychological thought on ‘object relations’ and personality development within the God relationship. A bridging concept, the shiura or internal ‘God representation,’ assists in drawing a comparison of complementary models of personality changes that can occur in a person’s relationship with God, particularly as cultivated through Jewish contemplative meditation (hitbonenut). We focus on the insights of contemporary psychological theorist Moshe Halevi Spero. Some implications and ways of using this complementarity are explored.
Professor Samuel W. Spero
Is the potential to receive extrasensory communication in dreams a natural phenomenon? What is the Jewish view? Is it measurable and amenable to experimentation?
A series of experiments relating to this last question were conducted in the Sleep Laboratory of Maimonides Hospital in Brooklyn. These experiments verified to a high degree of scientific validity that extrasensory communication is indeed possible. After describing these experiments and their results, I shall give the explanation of psychic dreams offered by Rabbi Moshe Hayyim Luzatto (the Ramhal).
Is the potential to receive extrasensory communication in dreams a natural phenomenon? What is the Jewish view? Is it measurable and amenable to experimentation?
Rabbi Aaron Eli Glatt, MD
Brit milah (ritual circumcision) is a fundamental commandment of Judaism. First performed by our forefather Abraham nearly four thousand years ago, most of the laws and rituals regarding this precept are based upon the Oral Law and tradition.
Three recent scientific articles and case reports postulate that there may be an increased risk of certain infectious diseases (particularly herpes simplex genital infection) in Jewish babies who undergo metsitsah be’peh (oral suction) as part of brit milah. This paper will provide an historical and halakhic overview to metsitsah be’peh and discuss the different halakhic opinions regarding how it should be done. I shall review the infectious diseases potentially involved and the risk and evidence for mohel (circumciser) transmission of contagion during metsitsah be’peh, and conclude with practical rulings from great sages and adjudicators. In the final analysis, each family must consult its own rabbi for advice.
The author has reviewed the transcript of this paper, but much detail has been sacrificed for the cause of brevity.
Rabbi Barry M. Kinzbrunner, MD
The Terri Schiavo case sparked tremendous controversy in the United States and abroad regarding how to best care for patients near the end of life. For Jewish patients in similar situations, halakhah (Jewish law) provides the guidance necessary to make appropriate decisions. The issues raised by Terri Schiavo’s case will be explored in this context: 1. Whether and under what circumstances medical interventions may be refused by, withheld from, or withdrawn from terminally ill Jewish patients—including artificial nutritional support; 2. The conditions under which Jewish patients may execute advance directives consistent with halakhah; 3. The halakhic definitions of terminal illness vis à vis the medical definition of a persistent vegetative state (PVS). It is concluded that:
Withholding life-prolonging interventions in terminally ill patients is permitted under certain circumstances, while withdrawing is generally not. Artificial nutritional support is considered basic care by most rabbis and must be provided to the terminally ill patient in a way that is beneficial and not harmful. Advance directives are permissible as long as they are compatible with Jewish law. PVS is not a terminal condition under Jewish law. Therefore, according to halakhah, Terri Schiavo was not terminally ill. Halakhah would not have allowed her feeding tube to have been removed because withdrawal of treatment is generally forbidden and a feeding tube would not be considered an impediment to death. The removal of the feeding tube would be considered a direct cause of her death.
Sarah Yehudit Schneider
Based on a midrashic tale about the sun and the moon (Talmud Hulin 60b), Jewish mystical writings identify seven stages of waning and waxing that mark the feminine life cycle. They apply on all scales from the span of an individual woman’s life to the history of creation (for the entire period of existence from the beginning of time to its end is but a single circuit of the moon). In the seventh and final stage, woman stands equal and opposite to man and they meet for the first time as spiritual, intellectual, and emotional mates. This perfect marriage has been our (perhaps unconscious) yearning for six thousand years, and from its consummation flow all the promised blessings of the world to come.
This article is taken from the author’s book, Kabbalistic Writings on the Nature of Masculine and Feminine, which builds its thesis upon the following texts: Rabbi Isaac Luria’s Diminishment of the Moon, Rabbi Yehuda Ashlag’s commentary on the Zohar, Rabbi Shlomo Elyashiv’s Diminishment of the Moon, Rabbi Abraham Isaac Kook’s Orot Ha’Kodesh, Rabbi Kalonymous Kalman Ha’Levi Epstein’s Meor V’Shemesh, and Rabbi Shneur Zalman of Liadi’s commentary on the prayer book.
Alexander Poltorak, PhD
There is an apparent discrepancy between the cosmological age of the universe, estimated at twelve to fourteen billion years, and the ‘biblical’ age, believed in the Jewish tradition to be less than six thousand years. This paper is a sequel to “On the Age of the Universe,” presented at the Third Miami International Conference on Torah and Science (1999) and published in B’Or Ha’Torah 13 (2002), which aimed to resolve the contradiction from the point of view of the collapse of the wave function in the Copenhagen interpretation of Quantum Mechanics.1 I shall now approach the problem from the slightly different point of view of the Many-Worlds Interpretation of Quantum Mechanics.
Professor Nathan Aviezer
Most people believe that the first chapter of Genesis—the Torah account of Creation—has great moral value, but that these verses cannot be taken literally. We shall show that, in complete contrast to this widespread misconception, current scientific evidence is in remarkable agreement with the literal words of the Torah account of the origin and development of the universe. Recent discoveries show that the first chapter of Genesis records the events that actually occurred in the past. To establish our thesis, we shall draw on the latest scientific findings from diverse fields. It will be seen that faith in G-d and accepting the truth of the Torah do not require the abandonment of rational thinking. On the contrary, scientific findings supporting the Big Bang Theory have become important tools for understanding many biblical passages and for deepening one’s faith. Modern science imparts new insights and deeper meaning into the eternal words of the Torah.
Professor Cyril Domb, FRS
In 1961, the London Chronicle invited physicist Cyril Domb to write on whether the Big Bang or Steady State theory was "better" for Torah-observant Jews. To Professor Domb’s surprise, after the article was published he received a lengthy letter of comment from the Lubavitcher Rebbe, Rabbi Menahem Mendel Schneerson. The Rebbe both gave pointed criticism and encouraged Professor Domb to become more engaged in educating Jews to resolve apparent contradictions between Torah and science. This led to a correspondence which has never before been published. In Professor Domb's reply to the Rebbe and in the Rebbe's additional two letters, a number of fundamental issues are clarified. The Rebbe’s letters reveal a leader immersed in Talmud, Hasidism, and physics and in the dynamics of activating his fellow Jews.
Long before in 1950 he became the seventh Lubavitcher Rebbe (the spiritual leader of the Habad Lubavitch hasidic movement), as a young man Rabbi Menahem Mendel Schneerson studied natural sciences and philosophy in Berlin and Paris and received a degree in engineering from the Polytechnic Institute of Paris. These studies were in addition and secondary to his life-long immersion in Torah study and Jewish activism. After his father-in-law, Rabbi Yosef Yitshak Schneerson, the sixth Lubavitcher Rebbe, moved the center of Habad Hasidism from the Soviet Union to the United States, he joined him and started work as a naval architect at the Brooklyn Navy Yard in highly classified projects that helped defeat Nazi Germany. Part of the Rebbe’s dynamic world-wide struggle against assimilation was to convince modern Jews that science does not negate the truth of the Torah. The correspondence that he initiated with Professor Cyril Domb is just one example of how the Rebbe reached out to millions of fellow Jews, giving guidance and encouragement to live according to the Torah and teach others to do so also.
Arthur Seltzer is both an ordained rabbi (from the chief rabbi of South Africa) and a certified alternative healer. He earned an OMD (doctorate in Oriental medicine) from the International Acupuncture Institute in Hong Kong, and an ND (doctor of naturopathy) and PhD in holistic nutrition from the Clayton College of Natural Healing in Birmingham, Alabama. He is a certified Ayurvedic practitioner, and a Reiki master. He also holds a D Phil degree from the University of Stellenbosch in South Africa for his dissertation on “Esoteric Themes in the Book of Jonah.”
Dr. Seltzer teaches Jewish meditation and kabbalistic healing in Cape Town, and combines all the above disciplines in his holistic healing practice, basing treatment upon specific patient needs and
diagnostic requirements. He is married to Dr. Barbara Lewis, herself a registered homeopath and herbalist. They share a joint healing practice.
Mois Navon is a computer design engineer with more than twenty years of professional experience in research and development of digital hardware. Navon has worked for IBM, NASA’s JPL, and News Corporation’s NDS. He is currently developing image-processing ASICs for Mobileye Vision Technologies to improve automotive safety. Navon received his degree in computer engineering with a minor in art history from UCLA in 1985. He received rabbinic ordination through the Rav Aharon Soloveitchik semikhah program at the Merkaz Ha’Rav Yeshivah in Jerusalem, which enables working professionals to learn towards rabbinic ordination. Navon is a member of the Ptil Tekhelet Association, where he lectures extensively on the topic of the ritual tekhelet dye and manages the association’s question and answer forum. He has published articles in the Torah u-Madda Journal, Jewish Thought, B’Or Ha’Torah, Jewish Bible Quarterly, Alei Etzion, and Chidushei Torah. He also maintains an outreach class on Jewish thought, and lectures on biblical commentary.
A clinical psychologist, Dr. Aaron Rabinowitz taught for many years at Bar-Ilan University. His book, Judaism and Psychology: Meeting Points, was published by Jason Aronson in 1999. In 2004, he was invited by the American Psychological Association to contribute a report, “Judaic Therapeutic Spiritual Counseling.”
Fax 972-3-571-8063
Born in Brooklyn, New York in 1923, Nathaniel S. Lehrman, MD (SB with honors, Harvard 1942; MD, Albany Medical College, New York, 1946) began an office psychiatric practice in Great Neck, New York, in 1953. In 1973, he was appointed clinical director of the Kingsboro Psychiatric Center in Brooklyn, NY. After his retirement in 1978, he took on a part-time position at another state hospital aftercare clinic, caring directly and very successfully for unselected chronic schizophrenic patients.
Dr. Lehrman has written over a hundred papers in scientific, religious, and lay publications, examining many aspects of psychiatry, psychoanalysis, Judaism, Christianity, and sexuality, and the interrelationships among them. In 1989, he won the New Frontiers Award in Science and Medicine of the American Friends of the Ezrath Nashim Hospital of Jerusalem. Dr. Lehrman is a former chairperson of the Task Force on Religion and Mental Health, Commission on Synagogue Relations, New York Federation of Jewish Philanthropies.
Judith S. Bendheim Guedalia, PhD was born and educated in the United States and came to Israel in 1980. Since 1990 she has been the director of the Neuropsychology Unit, a senior medical psychologist, and member of the Trauma Team (MCE) Emergency Room of Shaare Zedek Medical Center in Jerusalem. She is a licensed psychologist, a supervisor and specialist in medical, rehabilitation, and developmental psychology, and a certified EMDR therapist. She has recently completed the first half of a two-part training as an EMDR Therapy Supervisor. Dr. Guedalia was on the founding staff of the first haredi hostel for abused youth. As co-chair of Nefesh-Israel (a networking organization for Torah-observant mental health professionals), she has co-chaired eight international conferences in Israel, and many workshops. She was elected to the board of the Medical Psychology Division of the Israel Association of Psychologists. She frequently lectures on developmental neuropsychology, acute stress and posttraumatic stress interventions, and the synthesis of psychology and Jewish thought. Dr. Guedalia lives in Jerusalem with her husband and children.
www.drjudithguedalia.com
Yaacov Lefcoe spent his early years in London, Ontario, Canada playing hockey and developing interests in antinuclear activism, rock music (playing bass for the Canadian band White Punks on Funk), and Eastern mysticism. Upon graduating high school in 1987, he left for a seven-month solo trek to Southeast Asia and spent time learning vipassana meditation in Thailand (Wot Suan Mok) and India. Towards the end of this journey he entered the Ascent Institute in Tsfat looking for a room for the night, met its director Rabbi Shaul Leiter, and ended up spending five years in full-time Torah study, primarily at the Yeshivat Od Yosef Hai at the Tomb of Joseph in Shekhem with the hasidic teacher Rabbi Yitzchak Ginsburgh.
Today Yaacov is a psychologist in private practice in Rosh Pina, Israel and a PhD candidate in clinical psychology at York University in Toronto. His interests include meditation and the interaction of Judaism and psychology, in particular authoring research on the psychology of tshuvah (return to Torah Judaism) for which he won the Ivana Guglietti Prize for Excellence in Qualitative Research at York University. Yaacov also plays bass for the American-Israeli rock trio YOOD.
Samuel Spero is Professor Emeritus at Cuyahoga Community College and was also an adjunct professor at Cleveland State University, the Siegal College of Jewish Studies, and Yeshiva University in a teaching career spanning more than thirty-five years. Professor Spero studied in the Telshe Yeshiva and has degrees in physics and applied mathematics, and a doctorate in science education. Since his retirement Professor Spero has devoted his time to learning Torah, doing hesed, and researching science and Torah with special emphasis on the relationship between the transcendent and the material. An earlier article on this topic appeared in B’Or Ha’Torah volume 16 (2006).
Rabbi Aaron Eli Glatt, MD, is the Assistant Rabbi at Congregation Anshei Chesed (South Shore) in Hewlett, NY and Assistant to the Rabbi at the Young Israel of Woodmere. In his third cycle of teaching the Daf Yomi daily Talmud class, he also gives a weekly Talmud in-depth lesson, daily halakhah reviews, and other classes. He received rabbinic ordination from Rabbi Avraham Tzvi Wosner at Machon LeTorah Vehora’ah. An international lecturer on medical halakhic issues, Rabbi Dr. Glatt has recently published a popular down-to-earth advice book, Visiting the Sick: A Halachic and Medical Guide (ArtScroll, 2006). He also wrote Women in the Talmud, published by the Orthodox Union. Both books are available at www.artscroll.com.
Rabbi Glatt is currently president/chief executive officer of New Island Hospital in Bethpage, NY, where he was chief medical officer from 2005-2006. He is a full professor of clinical medicine (and former associate dean) at New York Medical College. From 2003-2005 he was medical director of Mercy Ambulatory Care Center and chairman of the department of medicine at Our Lady of Mercy Medical Center in the Bronx. Prior to that, he served as director of graduate medical education, chief of the division of infectious diseases, and chairman of infection control at St. Vincent Catholic Medical Centers for over a decade.
The author of 200 scientific journal articles and presentations at national meetings, and an internationally known medical lecturer, Dr. Glatt was a guest editor of the Infectious Diseases Clinic of North America and infectious diseases editor of Dorland’s Illustrated Medical Dictionary. In addition, he has served on the editorial boards of major publications, is a reviewer for many prestigious journals, and has served on many government, hospital, medical school, and local public health committees. An internationally invited scholar-in-residence and speaker on Jewish and medical subjects, Rabbi Dr. Glatt innovated a course at the Albert Einstein College of Medicine entitled “Faith and Medicine: An Oxymoron?”
Barry M. Kinzbrunner, MD and FACP, is Executive Vice President and Chief Medical Officer for Vitas Healthcare Corporation of Miami, Florida. He is board certified in internal medicine and medical oncology, and hospice and palliative medicine. He received rabbinic ordination from Pirchei Shoshanim.
Dr. Kinzbrunner spent nine years in the private practice of medical oncology/hematology while also serving as the Medical Director of Hospice, Incorporated, an operational unit of what is now known as Vitas Healthcare Corporation.
Dr. Kinzbrunner developed a research program and a medical education program in hospice and palliative care for third-year medical students at the University of Miami. He has published several articles in major peer-reviewed journals and authored a chapter on the care of the terminally ill cancer patient for a new major medical oncology textbook published in March, 1995 (second edition, January, 2000). He has also written chapters on the treatment of cancer pain and the team approach to pain management in a pain management handbook, published in February, 1996. In September 2001, Dr. Kinzbrunner’s book 20 Common Problems in End-of-Life Care was published by McGraw Hill. His article “Jewish Medical Ethics for Patients Near the End of Life” was published in the Journal of Palliative Medicine in the summer of 2004.
Dr. Kinzbrunner continues to develop professional handbooks, organize and teach courses for medical students, participate in prestigious editorial boards and committees, and publish articles and book chapters, including in the Jewish Hospice Manual. He lectures widely on Jewish Medical Ethics.
Sarah Yehudit (Susan) Schneider is the founding director of A Still Small Voice, a correspondence school that provides weekly teachings in classic Jewish wisdom to subscribers around the world. Her published works include the book Kabbalistic Writings on the Nature of Masculine and Feminine. In addition she has produced three pocket books: Eating as Tikun, Purim Bursts, and Evolutionary Creationism—Torah Solves the Riddle of Missing Links. She has also produced three journal articles for B’Or Ha’Torah: “Evolution, Form and Consciousness,” “The Underside of Creative Expression,” and “Women’s Rights in the Torah: The Daughters of Tslofhad.” An expanded version of the latter article appears in an anthology, Torah of the Mothers: Contemporary Jewish Women Read Classical Jewish Texts.
Schneider has a bachelor’s degree in molecular, cellular, and developmental biology from the University of Colorado in Boulder. Before immigrating to Israel she worked as laboratory researcher for Celestial Seasonings’ Herb Tea Company.
She can be contacted through her Still Small Voice website: www.astillsmallvoice.org or by email:
Alexander Poltorak was born in Krasnodar, Russia, in 1957. Devoting his studies at the Kuban State University in Krasnodar to Einstein’s theory of relativity and gravitation, Poltorak published several papers in this field and wrote his doctoral thesis on a solution to a long-standing ‘energy problem’ in the Theory of General Relativity.
Accused of Jewish nationalist dissident activity, Poltorak was stripped of his academic degrees. In 1982 he immigrated to the USA. He served as an assistant professor of biomathematics at Cornell University Medical College, where he conducted research on mathematical modeling of blood-flow circulation in the brain and on Positron Emission Tomography. He also served as an assistant professor of physics at Touro College and adjunct professor of law at the Globe Institute of Technology.
Poltorak is chairman and CEO of General Patent Corporation. He has coauthored two books and authored numerous papers on intellectual property law and economics.
While still in Russia, Alex and his wife Leah became interested in religion as an outgrowth of their inquiry into science, and they became Torah-observant. Later, in Italy, on their way to America, Rabbi Hirsh Rabisky introduced them to Habad Hasidism. Dr. Poltorak has been active in Jewish education. He wrote many articles on Judaism for the Russian-Jewish press, cofounded and edited Yevreyski Mir, the first Russian Jewish weekly newspaper in the US, and hosted weekly radio programs on two Russian radio stations. He taught Jewish studies at Touro College and lectures frequently throughout North America on Jewish mysticism, religion, and science. His articles and a book, A Light unto My Path, are published on Chabad.org.
Nathan Aviezer is professor of physics and former chairman of the Physics Department of Bar-Ilan University. The author of more than 140 scientific articles on solid state physics, Aviezer was honored by his colleagues by being elected Fellow of the American Physical Society and Research Professor of the Royal Society of London.
In addition to his scientific research, Aviezer has a long-standing interest in the relationship between Torah and science. He is the author of three books: In the Beginning (translated into nine languages); Fossils and Faith (translated into four languages); and Modern Science and Ancient Faith (recently published). Aviezer teaches a course at Bar-Ilan University on Torah and science, which was awarded the prestigious Templeton Prize. Aviezer is one of the organizers of an annual Torah and science conference which attracts hundreds of participants from all over Israel.
Born in Switzerland and raised in the United States, Professor Aviezer received his doctorate from the University of Chicago and subsequently held a senior research position at the IBM Watson Research Center in New York. In 1967, Nathan and his wife, Dvora, made aliyah. Living in Petah Tikvah, the Aviezers have four children and many grandchildren.
aviezen@mail.biu.ac.il
Professor Cyril Domb joined the faculty of King’s College, London University, in 1954, after having previously held appointments at Oxford and Cambridge universities in the field of theoretical physics. He has been a visiting professor at the University of Maryland, Yeshiva University, the Hebrew University, and the Weizmann Institute. His major scientific interest is statistical mechanics, on which he has extensively published in professional journals. He has edited several volumes on phase transitions and critical phenomena. In London Professor Domb founded the Hovevey Torah organization for adult Jewish education and was president of the British Association of Orthodox Jewish Scientists. Shortly before making aliyah to Israel, he was appointed a Fellow of the Royal Society. In Israel, he served in the faculties of Bar-Ilan University and the Jerusalem College of Technology. He coedited Challenge: Torah Views on Science and Its Problems (published by Feldheim in 1976) and was the founding editor of Bekhol Derakhekha Daehu: Journal of Torah and Scholarship (published by the Bar-Ilan University Press).
