Where does this discourse about Jews, Judaism, health and medicine fall within the longer trajectory of modern Jewish history? Did the narratives of “the healthy Jew” that appeared in the nineteenth and early twentieth centuries signal a growing confidence among German, French, American and British Jews, or a residual unease, a continuing need to demonstrate the “natural” relationship of Judaism to a progressive modernity, to civilization, and to those societies in which Jews resided? The latter seems more likely given the explicit apologetic impulse to so much of the scholarship. But perhaps, too, we might discern some of the former, some confidence or assertiveness in the dissemination of these stories of Jewish contribution. Consider the assertion discussed in Chapter 6 about the way in which Jewish ritual could and should serve as a model for societies in general. Gentiles made such a suggestion, but so, too, did Jews. Such an assertion is an implicit critique of current practices, a suggestion that what health officials are currently doing is insufficient and even dangerous. It is also, perhaps even more impudently for many, an implicit suggestion that Christianity erred in dismissing the Mosaic laws as unnecessary or irrelevant. Taken as a whole, the literature produced by Jews and non-Jews on the nexus of Torah, Talmud, and health suggests a continuing relevance of Jewish law that runs counter to Christian and European philosophical notions of supercession, and the more prosaic dismissal of the continuing relevance of Jewish religious observance.