By Daniel Schiff
Abortion in Judaism provides a whole Jewish criminal heritage of abortion from the earliest correct biblical references during the finish of the 20th century. For the 1st time, virtually each Jewish textual content correct to the abortion factor is explored intimately. those texts are investigated in old series, thereby elucidating the improvement inherent in the Jewish method of abortion. The paintings considers the insights that this thematic heritage offers into Jewish moral ideas, in addition to into the function of halakhah inside Judaism.
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Additional resources for Abortion in Judaism
This distinction, maintained by the teachers of Eretz Yisrael, ultimately would become a pivotal Jewish perspective as the early centuries of the Common Era unfolded. Those first centuries spanned the emergence of rabbinic Judaism and, with it, a period of scholarly elucidation and chronicling of Jewish legal knowledge that was without precedent. This reality would prove to be a significant spur towards articulating a coherent stance on abortion. For though the pre-rabbinic texts had intimated both that the fetus was not a nefesh, and that Judaism held the life of the mother to be of elevated status compared to that of her unborn offspring, little detailing of the status of fetal life, or of the permissibility for intentional abortion had been forthcoming.
Evaluating life In actuality, however, it seems that the later halakhah followed neither the view of the sages nor that of Rabbi, but rather that of Bei Chizkiyah as quoted by Rava on Sanhedrin b: Just as in the case of one who kills an animal, you draw no distinction between an unwitting or a deliberate act . . not acquitting him of it, but imposing monetary liability; so in the case of killing a man you must draw no distinction between an unwitting and a deliberate act . . not imposing monetary liability, but acquitting him of it .
For it has been taught: Rabbi said: “Then you shall give life for life”; this refers to monetary compensation. You say monetary compensation; but perhaps this is not so, life being literally meant? “Giving” [ve-natatah] is stated below; and “giving” is also stated above: just as the latter refers to money, so the former too. Rabbi is clearly of the view, so well explained by Benno Jacob, that the double use of ve-natatah must indicate financial compensation for the loss of the woman, just as it does for the fetus.
Abortion in Judaism by Daniel Schiff