Over the past two decades, there has been an increase in discoveries about reproductive technologies. These new scientific breakthroughs, for example, conceiving a child outside the mother's womb; questions religious, legal and ethical morality. The Orthodox community in particular is very concerned about new developments associated with reproductive technologies. Although there are many questions, not all of the answers are readily available as many prominent Orthodox rabbis disagree on how to answer these troubling questions. Most of the questions asked by Orthodox couples, medical professionals, and others interested in this topic arise from the belief that the use of assisted reproductive technologies (ART) is not a natural way to conceive a child. (Encyclopedia) Orthodox Jewish people believe that there are three partners involved in the creation of another human life: a mother, a father, and God (Niddah 31a). The new technology comes with an additional partner, a doctor. (nishmas avrahaam) It is written in Genesis 1:27 that when God created man and woman, the Torah states that He created them in "His image" (Genesis 1:27). Many Orthodox Jewish scholars conclude that every human being has powerful, inherent value. After God created man and woman, He commanded them to “be fruitful and multiply” (Genesis 1:28). The commandment “Be fruitful and multiply” explains the importance of the Jewish people's religious responsibility to have children. “Yesh Me’eyin” translated as “Something from Nothing” has been used to describe how God created the world. Judaism believes that God alone created the world and these new technologies do not contradict this belief. The fact that a child is conceived...... middle of paper ...... born through natural route of conception is allowed to have a bris milah and therefore a boy born through IVF would not be allowed to have a break Shabbat. Halachik Questions Regarding IVF Using a Donor Is the donor the husband or someone else? Almost all Poseks argue that if the husband can use his own sperm, he should do so. If the husband cannot, the donor must be non-Jewish. If the donor is someone else, is the child considered a mamazar? The issues that come into play are those of adultery and the consideration of the child as mamzar. Rav Moshe Feinstein z”l spoke to an emotional woman who was distraught over not being able to have children. Although Rav Moshe did not give a clear pesak, Rav Moshe said that if she were to have a child with donor sperm, there would be no question of Halacha. If the donor is not Jewish, there is no doubt.