Abortion

- Judaism The Basic teaching in Judaism in relation to Abortion is that the mother's physical and mental health takes precedence over the foetus, even, if in extreme cases it means that abortion is required. Nevertheless social abortion and abortion on demand are strictly forbidden. An unborn child has the status of "potential human life" until the majority of the body has emerged from the mother. Potential human life is valuable, and may not be terminated casually, but it does not have as much value as a life in existence. However, since preservation of life is of the utmost importance, in any such situation a qualified Rabbi must be consulted. Beliefs towards Abortion and the significance of these teachings in Judaism Judaism does not forbid abortion, but it does not permit abortion on demand. Abortion is only permitted for serious reasons. Judaism holds life valuably, knowing that it was given to each person by God. In saying this, Judaism is against abortion, however, it does permit abortion, if the foetus is of any threat to the mother, as the mothers life has preference over that of the foetus. As well as the sanctity of life, there are other reasons for the Jewish belief about abortion: Killing a foetus breaks God's command to populate the world Killing a foetus destroys something made in God's image Killing a foetus is reckless destruction of part of God's creation Killing a foetus destroys something that could become a being Killing a foetus is an unjustifiable act of wounding It is wrong to injure oneself

Orthodox Orthodox communities are strict in opposing abortion, yet permissible in extreme cases, for example if the mother is in danger. Although ultra-orthodox Rabbi Elezer Wallenberg is quite liberal about abortion, allowing it in circumstances of rape, adultery or foetal abnormalities

Progressive Largely acceptable in mainstream Judaism The foetus is not considered a human being until birth, or some believe 40 days after conception.

Torah And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being.Genesis 2:7 Mishnah The Mishnah states that where there is danger to the mother's life, an abortion can be performed at any stage from conception until the head of the infant emerges: If a woman has (life-threatening) difficulty in childbirth, one dismembers the embryo within her, limb by limb, because her life takes precedence over its life. However, once its head (or its 'greater part') has emerged, it may not be touched, for we do not set aside one life for another Ohalot 7:6 Whoever destroys one life it is as if he destroyed a whole world, and whoever preserves a life it is as if he preserved the whole world. Sanhedrin 4:5 Mishnah Halakah Halakah (Jewish law) does define when a foetus becomes a nefesh (person). "...a baby...becomes a full-fledged human being when the head emerges from the womb. Before then, the foetus is considered a 'partial life.' " Talmud The Talmud states that: "The embryo is considered to be mere water until the fortieth day." Yevamot Philosphers/rabbis It is a negative commandment (Deut. 25:12) not to have pity for the life of an aggressor (rodef). That is why the Sages ruled that if a woman is in hard travail the embryo is removed, either by drugs or surgery: because it is regarded as one pursuing her and trying to kill her. Maimonides, MT, Hilkhot Rotzeah 1.9 This argument justifies destroying something of high value (the foetus), because it is (actively) endangering a person's life. The humanness of the foetus is devalued because the foetus is threatening a life. For as long as it did not come out into the world, it is not called a living thing and it is permissible to take its life in order to save its mother. Once the head has come forth, it may not be harmed because it is considered born, and one life may not be taken to save another. - Rashi