In his recently published Alternative Medicine in Halakhah, Rephoel Szmerla, an American ultra-Orthodox rabbi, makes the case that homeopathy, energy healing, and various other irregular medical treatments are not only permitted by Jewish law but in many cases superior—on religious grounds—to scientific medicine. To Ben Rothke, Szmerla’s embrace of “alternative medicine” is an affront to traditional talmudic reasoning and typical of a disturbing growth in certain Orthodox circles of enthusiasm for New Age thinking. Rothke contrasts Szmerla’s specious arguments for the efficacy of various therapies he promotes with the approach to scientific expertise taken by leading 20th-century rabbinic authorities:

Moshe Feinstein frequently called on the scientific knowledge of his son-in-law Moshe Tendler, [himself a distinguished rabbi], who had received his doctorate in microbiology from Columbia University. In Israel, Shlomo Zalman Auerbach relied on experts in biology and physics when addressing halakhic issues that required knowledge of these fields. . . . While [Szmerla] quotes extensively from myriad New Age sources, he does not once refer to any works by non-alternative scientists or medical doctors. . . .

For Szmerla, modern science is not God-focused. He contrasts the opinions of atheistic scientists with those of the creators of alternative therapies, who he feels realize that their healing powers originate from the divine. Both characterizations are overly generalized, and his simplistic observation does nothing to support his claims. [Furthermore], the author does not explain why alternative therapies, which may have their ancient roots in [various pagan religions], may be more acceptable or effective than those from non-believing scientists and doctors such as Linus Pauling or François Jacob.

The New Age movement, with its acceptance of occult practices, pantheism, and a “spirituality without borders or confining dogmas that is inclusive and pluralistic” is anathema to halakhah. Szmerla’s [approach] leads him to promulgate bad science while misrepresenting the thought of the talmudic sages. The danger with Alternative Medicine in Halakhah is that the author oversimplifies both halakhah and the often-complex fields of science and medicine. This leads to his acquiescence in therapies that other major rabbinic authorities outright forbid.

Considering the current state of Israel-Arab relations, Ghaith al-Omari writes

First and foremost, no ceasefire will be possible without the release of Israeli hostages and commitments to disarm Hamas and remove it from power. The final say on these matters rests with Hamas commanders on the ground in Gaza, who have been largely impervious to foreign pressure so far. At minimum, however, the United States should insist that Qatari and Egyptian mediators push Hamas’s external leadership to accept these conditions publicly, which could increase pressure on the group’s Gaza leadership.

Washington should also demand a clear, public position from key Arab states regarding disarmament. The Palestinian Authority President Mahmoud Abbas endorsed this position in a June letter to Saudi Arabia and France, giving Arab states Palestinian cover for endorsing it themselves.

Some Arab states have already indicated a willingness to play a significant role, but they will have little incentive to commit resources and personnel to Gaza unless Israel (1) provides guarantees that it will not occupy the Strip indefinitely, and (2) removes its veto on a PA role in Gaza’s future, even if only symbolic at first. Arab officials are also seeking assurances that any role they play in Gaza will be in the context of a wider effort to reach a two-state solution.

On the other hand, Washington must remain mindful that current conditions between Israel and the Palestinians are not remotely conducive to . . . implementing a two-state solution.