During the last two decades there has been an increase in discoveries about reproductive technologies. These new scientific discoveries concern, for example, the conception of a child outside the mother's womb; questions religious, legal and ethical morality. The Orthodox community in particular has many concerns regarding new developments related to reproductive technologies. While there are many questions, not all answers are readily available as many prominent Orthodox rabbis disagree on how to answer these concerning questions. Most of the questions asked by Orthodox couples, medical professionals and others interested in this topic, stem from the reasoning that when using assisted reproductive technologies (ART), it 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). Along with the new technology comes 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” (Gen. 1:27). Many Orthodox Jewish scholars conclude that every human being has powerful and intrinsic value. After creating man and woman, God commanded them, “Be fruitful and multiply” (Gen. 1:28). The commandment “Be fruitful and multiply” explains the importance of the religious responsibility of the Jewish people to have children. “Yesh Me'eyin” translated as “Something out of nothing,” was used to describe how God created the world. Judaism believes that God created the world by himself, and these new technologies do not contradict this belief. The fact that a child is conceived... middle of paper... born through the natural way of conception is allowed to have a bris milah and therefore a boy born through IVF would not be allowed to have a bris milah have a bris on Shabbos.Halachik questions regarding IVF using donorIs 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 should be non-Jewish. If the donor is someone else, is the child considered a mamazar? The questions that come into play are those of adultery and considering the child a mamzar. Rav Moshe Feinstein z”l addressed an emotional woman who was distressed by the fact that she could not have children. Although Rav Moshe did not give a clear weight, Rav Moshe said that if he had a child with donor sperm there would be no Halacha issue. If the donor is not Jewish there is no doubt.