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Abortion in Judaism, by Daniel Schiff
Ebook Download Abortion in Judaism, by Daniel Schiff
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Abortion in Judaism presents a complete Jewish legal history of abortion from the earliest relevant biblical references through the end of the twentieth century. For the first time, almost every Jewish text relevant to the abortion issue is explored in detail. These texts are investigated in historical sequence, thereby elucidating the development inherent within the Jewish approach to abortion. The work considers the insights that this thematic history provides into Jewish ethical principles, as well as into the role of halakhah within Judaism.
- Sales Rank: #3162484 in Books
- Brand: Brand: Cambridge University Press
- Published on: 2002-12-16
- Released on: 2002-11-28
- Original language: English
- Number of items: 1
- Dimensions: 8.98" h x .67" w x 5.98" l, .90 pounds
- Binding: Paperback
- 300 pages
- Used Book in Good Condition
About the Author
Daniel Schiff is the Jewish Education Institute Community Scholar in Pittsburgh, and Rabbi of B'nai Israel in White Oak, Pennsylvania.
Most helpful customer reviews
6 of 6 people found the following review helpful.
complex and comprehensive
By Michael Lewyn
This book's key points:
1. Judaism generally does not view a fetus as morally equivalent to its mother. Thus, there is a consensus that of course abortion is appropriate to save the life of the mother (unlike among certain Christians).
2. At the same time, Judaism generally regards abortion as generally wrong and prohibited. However, there is no consensus as to the source of this rule. Some commentators take a position not too different from that of conservative Christians, seeing the fetus as a life worth preserving or at least as a potential life. Others emphasize prohibitions on self-mutilation, the dangers of abortion surgery to the mother herself, or the requirement to "be fruitful and multiply."
Thus, Jewish law consistently repudiates the extremes of pro-life and pro-choice sentiment (though it certainly leans more towards the pro-life side). Beyond these extremes, the picture gets much murkier, because the issue has been so rarely discussed until recent centuries.
Abortion as such is not mentioned in the Bible or the Mishna. It is only mentioned briefly in the Talmud, which states that Rabbi Yishmael treats destruction of a fetus as a capital crime for non-Jews, based on a very broad reading of Genesis 9:6 (i.e. that the prohibition against shedding the blood of man somehow includes shedding the blood of "man in man"). However, the Talmud does not state whether Rabbi Yishmael's position is a consensus position, whether the prohibition applies for Jews, and what the limitations are in this prohibition (e.g. early in pregnancy vs. late in pregnancy, potentially defective children, dangers to the mother). But because the Talmud is otherwise silent, no commentator of importance has directly repudiated Rabbi Yishmael's position.
The next written text about abortion is 500 years later. In the 11th and 12th century, Rashi and Rambam (two leading Jewish scholars) write that if a women is undergoing labor, the fetus may be killed to save the mother. But their reasoning differs slightly about the reasons for this rule, and neither state what rule governs pre-labor abortions.
Later in the Middle Ages, a group of scholars called the Tosafot write that it is generally "not permitted" to cause the death of a fetus- but again, are silent as to the source of this prohibition.
Only in the past several centuries have leading rabbis began to discuss these issues in detail. Even within traditional Judaism (and more recently, Orthodox Judaism after the 19th-century division of Jews into denominations) authorities are split as to whether abortion is appropriate where:
*the fetus is a result of an adulterous relationship.
*the fetus is likely to develop Tay-Sachs disease if born.
*whether concerns about the mother's mental health ever justify abortion.
*whether a danger of serious but non-life-threatening physical harm (e.g. a risk of permanent deafness) justifies abortion.
And as to some of these issues, authorities are also divided as to whether to take a more lenient position if the fetus is relatively young and unformed.
In recent decades, the growing denominational polarization within Judaism has applied to abortion as well. The most traditional commentators within Orthodox Judaism tend to take a hard line on abortion, equating it with murder and prohibiting it except where the life of the mother is directly threatened. The strict view, however, is not the consensus view even within Orthodoxy. (The author thinks, however, that the Orthodox trend over the past several decades is towards strictness).
Conservative Judaism has reached a consensus similar to the more lenient views within Orthodoxy, holding that abortion is justifiable in order to prevent severe physical or mental harm to the mother, or if the fetus is likely to be severely defective. Reform Judaism seems divided between a view similar to that of Conservative Judaism and a more liberal view.
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