Abortion in Judaism by Daniel Schiff

By Daniel Schiff

Abortion in Judaism provides a whole Jewish criminal heritage of abortion from the earliest proper 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 advance inherent in the Jewish method of abortion. The paintings considers the insights that this thematic heritage presents into Jewish moral ideas, in addition to into the function of halakhah inside of Judaism.

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Riddle, Contraception and Abortion, pp. –. Grisez, Abortion, p. . The conundrum takes shape  Philonic approaches to abortion pervaded and molded initial Christian deliberations on the subject. The second, and probably more significant, reason for the decline related to the Hellenization of the Philonic and Alexandrian forms of Judaism.  Since Judaism, at times throughout its history, has substantially accommodated itself to surrounding cultures, this actuality, in and of itself, would not have been fatal to the Alexandrian position.

The notion that nefesh tachat nefesh refers to monetary compensation is a singular view, and is always attributed to Rabbi. See Sanhedrin a and b and Hagigah  a. ”  Greenberg, “Some Postulates,” pp. –. See above, chapter , p. . 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 .

Indeed, the rabbinic understanding of this unequal status sometimes has been associated incorrectly with the later Talmudic utilization of the principle ubar yerekh imo (the fetus is [considered as if it were] a limb of its mother). This occasionally led to the inference that the fetus was a radically subordinated “part,” that was totally incomparable in stature to a born human. Ubar yerekh imo, though, was never intended to convey diminished fetal status, and the actual instances in which the Talmud uses ubar yerekh imo are not life-and-death situations.

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