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General CCAR parenting

Not All Jewish Genetic Screenings Are Created Equal

While most of us are appropriately immersed in issues relating to Covid-19 or racial justice, let me bring your attention to a different matter of life and death. Recently I experienced a series of very personal “aha” moments, but with professional ramifications as well. 

            In January 1986, our son Joshua Daniel died after only living for six months. The cause of death was recorded as an “unknown degenerative neurological disorder.” Our Israeli geneticist hypothesized that it was likely genetic, but beyond the scope of the pre-natal testing for Tay- Sachs and other diseases that my wife, Lynn, and I had taken. 

            We nonetheless risked having more children and were blessed with two healthy daughters, Sara and Mica. Sara recently married and Mica is engaged. Prior to their weddings, I stressed the importance of being fully tested for so-called “Jewish Genetic Diseases.” Sara went to her doctor in Houston, explained the family history, and asked for a full Jewish genetic screening. She was pleased when the results came back completely negative. 

A few months, later Mica utilized the JScreen program, based in Atlanta at Emory University, also available to anyone in the United States. Her results revealed a positive indication for a disorder, the symptoms of which sounded eerily similar to what ended her brother’s life. This was the first potential “aha” moment, a clue to solving a 34-year mystery. 

However, our focus is on the present. With almost all disorders on Jewish genetic screening panels, your partner must also be a carrier—and even if both are carriers there is only a 1 in 4 chance that a baby will be afflicted. Her fiancé, a Jew by Choice, will now be tested, but it is unlikely, with his Sikh Indian biological heritage, that he is a carrier, THOUGH NOT IMPOSSIBLE

The next “aha” moment came when Sara discovered that her testing at the doctor’s office in Houston did not include the disorder that Mica’s revealed. She then utilized the JScreen protocol, which showed she was not a carrier of that particular disorder, though she was positive for another less serious disorder. Subsequently, her husband also used JScreen for testing, revealing no problems.

My second “aha” is the new knowledge that not all Jewish genetic screenings are created equal:

  • Simply suggesting to couples we counsel to seek Jewish genetic screening is not enough. 
  • Simply asking a doctor, even a Jewish doctor, for Jewish genetic screening is not enough. 

I have subsequently been looking at programs for Jewish genetic disease screening throughout the country. Though I am by no means an expert, I have gained a better understanding of what is available and how we can best serve young couples with whom we engage.

First there is a misconception about the number of Jewish genetic diseases for which we should be concerned. We all know about Tay-Sachs. However, there seem to be others that receive prominent attention and are typically screened: cystic fibrosis, spinal muscular atrophy, Gaucher disease, Usher syndrome type 1, glycogen storage disease type 1a, familial dysautonomia, Canavan disease, lipoamide dehydrogenase deficiency, Bloom syndrome, Walker-Warburg syndrome, maple syrup urine disease, Fanconi anemia, Neiman-Pick disease, mucolipidosis IV, ABCC8 hyperinsulinism, Usher syndrome type 3, nemaline myopathy, and Joubert syndrome. 

However, we should urge our couples to ask for what is often called “advanced” or “expanded” Jewish screening panels, which is what identified the potential problems for both of my daughters. For example, JScreen currently covers 226 disorders, including 101 Jewish disorders (47 Ashkenazic, 37 Sephardi-Mizrahi, and 17 common to both). Compare that to my older daughter’s first screening of 165 disorders, which missed 67 of those considered Jewish disorders. 

Who should be screened? Obviously two born Jewish partners need to be tested but let me stress that ALL couples should be screened. Sadly, I have been the rabbi for a couple, whose son died of Tay-Sachs with the mother’s genetic background being Ashkenazic Jewish, but the father’s a combination of Irish/Italian/Catholic lineage. In addition, now that we know all screens are not equal, those who did not have the full advanced screening initially should be re-screened, prior to having any more children. 

I have become a big fan of the JScreen program. (www.jscreen.org)  Any couple throughout the country can avail themselves of their test kit, with a doctor’s order that JScreen collects on behalf of the patient. Through subsidies, they make it affordable for those with and without insurance. After viewing an educational video and submitting a saliva sample, individuals receive screening results, along with counseling from a professional genetic counselor. Based upon my initial survey, there are some programs that also do similar advanced screening, but I am not aware of any that serve the entire country. 

Epilogue: Lynn and I decided to be tested by JScreen in the hope that we would have a more definitive understanding as to Joshua’s cause of death. Unfortunately, it will remain a mystery. While I tested positive for the same disorder that we thought it might be, Lynn did not.

Regardless, this is clearly a matter of pikuach nefesh for our community. If anyone would like to communicate with me privately about this, I would welcome it. 

To learn more about JScreen or to request their free rabbi folder, visit www.jscreen.org.


Bob Loewy is the Rabbi Emeritus of Congregation Gates of Prayer in Metairie, LA; married to Lynn; proud father of Karen Loewy (David Widzer NY ’00), David Loewy, Sara Loewy (Paul Belin), Mica Loewy (Jasjit Singh); grandfather of Judah and Elisheva Widzer; and looking forward to more.

Categories
Rabbis Organizing Rabbis Social Justice Torah

Bibilical Echoes

83 year old Hazel Dukes led our community with words that I’m sure are familiar to all who have and will march: “What do we want? JUSTICE! When do we want it? NOW! Her voice was simply a modern echo of Isaiah’s call (51:1) from the Haftarah for parashat Eikev, for us to be Rodfei Tzedek, Pursuers of Justice.

Standing at our rally at the steps of the Alabama State Capital in Montgomery, we chanted along. Having grown up in the 1950s and 60s, I found it humbling to gather in this location where over fifty years ago George Wallace and his Alabama State Storm Troopers reigned. Now, historical signs throughout Montgomery are reminders of how far civil rights have advanced. All the State Troopers, not just the black officers, could not have been more helpful, courteous or supportive of our purpose. Yes, there has been progress, but as we know, the work is not complete.

Speaker after speaker and the experts for our teach-in the next night made this abundantly clear. Echoes from this week’s Torah portion linked to the goal of our marching. “Our lives, our votes, our jobs, our schools matter” calls out to us in the spirit of Deuteronomy’s (15:7), “Do not harden your heart and shut your hand against your needy kin.” Slavery may have ended after the Civil War, but the slave experience and subsequent manifestations continue to oppress the black community. We can relate, “Remember that you were slaves in the land of Egypt.” (Deuteronomy 15:15)

Walking in the hot Alabama sun, we chanted for justice and sang songs of freedom and friendship. (That included Hineh Mah Tov and Psalm 150.) On the one hand I felt as though we were reenacting history, but on the other I understood that there was so much more to be done. Tzedek, tzedek tirdof – justice, justice, you shall pursue (Deuteronomy 16:20), found in next week’s parasha, echoed loudly. It reminded me that we joined with the black community seeking justice in the past and that we must continue to seek justice today in order that there be a more meaningful tomorrow.

Rabbi Bob Loewy serves Congregation Gates of Prayer in Metairie, LA.

This blog was originally posted on the RAC’s Blog.

 

Categories
Books General CCAR Prayer Reform Judaism

Machzor Blog: “I’m Not A Sheep”

IMG_0361“Please Dad, tell them I’m not a sheep.” Those were my teenage daughter’s parting words to me as I attended the first “Think Tank” in 2008 for creating a new machzor for our movement. All invited to that meeting were asked to reflect upon what we wanted to see in our new High Holy Day liturgy and convene congregants in advance to glean ideas as to what was meaningful and problematic in their worship experience.

What a challenge it is for the machzor editors to be responsive to numerous perspectives, while being faithful to Jewish tradition and creative in the spirit of Reform Judaism! Based upon the pilot editions, I believe they are definitely on the right track. Our congregation experienced both, the Rosh HaShanah morning service during a mock Yuntif service in April, serving apples and honey for flavor and we incorporated the Yom Kippur afternoon service into our actual worship this past fall. Many of the suggestions from that original Think Tank are incorporated into the draft editions. Let me be more specific.

Our congregation enjoys Mishkan T’filah. Having the traditional prayer, transliterations, creative alternatives and commentaries to enhance our High Holy Day GalaApplesHoney2
worship experience was desired. One of my members offered that just as a child likes to hear the same story read repeatedly, as a comforting part of bedtime ritual, he/she also likes different books. So too, our machzor needs to offer customary spiritually nurturing opportunities, whether through spoken word, Torah text or musical expression. Faithful translations that attempt to be literally and poetically correct invite access to tradition, along with creative alternatives, which add perspective. There is still a challenge to be careful lest a “contemporary” prayer be appropriate for 2013, but irrelevant 20-30 years from now. I am recalling the “coal miner’s prayer” from the UPB and Vietnam War era references in Gates of Repentance.

All will agree that Avinu Malkeinu is one of the central prayers of the High Holy Day experience. The cadence of reading and the melody that Moshe Rabbeinu whispered to Max Janowski are expected by our worshippers. Offering paths to the familiar, along with creative expressions is critical and our editors have done that.

But altering the Shofar service by scattering its three sections strategically throughout the service? What’s that all about? Going into the process, my members looked forward to creative, perhaps even radical thinking in the spirit and tradition of Reform Judaism to be part of the process. Much to my surprise, when we piloted Rosh Hashanah and experienced the new format, it met with almost universal positive reaction. Should this change become permanent, the first year will be a shock. The second year will be a bit disconcerting and by the third it will be Reform tradition.

Annually as the Holy Days approach, colleagues on line ask about Yom Kippur afternoon alternatives to Gates of Repentance. So I was delighted to pilot the service in that time slot this past year. Though we did not read Torah, a simultaneous study group, led by Rabbi Barbara Metzinger resonated to the teachings in Leviticus 18, which suggests that our people are open to Torah text diversity. One desire expressed by my members from 2008 was to focus on Jewish values. Having the middot allowed us to learn and grow, as well as creating the feel of what is typical during Shabbat. The two worship experiences should be different, but not completely.

 Our group wanted the editors to deal with the word “sin.” I know they are still struggling with how to best translate chet. So far they are not wrong, but may have missed the mark.

Finally, there are many theological issues to creating a liturgy that leaves room for the spectrum from customary beliefs to extreme doubt, as reflected by my microcosm of the movement. Some reject the words of Unetaneh Tokef and no matter how much you provide in teaching or metaphorical form, it does not fly. Still, others embrace it. Alternative theological opportunities abound in the early editions. But, alas my dear daughter, “We are Your flock; You are our shepherd.” is still to be found, but maybe, if you ask nicely, the rabbi may elect to read the Nelly Sachs poem on the other side of the page.


Bob Loewy is rabbi at Congregation Gates of Prayer in Metairie, LA since 1984, currently serves as Program Vice President for the CCAR and grew up in the Reform movement.

Learn more about the new CCAR Machzor.  For more information about participating in piloting, email machzor@ccarnet.org.