“The Holocaust refers to the period from 1933 to 1945. Jews were subjected to progressively harsher persecution that led to the murder of 6,000,000 Jews (1.5 million of these being children). These deaths represented two-thirds of European Jewry and one-third of all world Jewry” (The Holocaust). Although one would believe that the Jewish faith would have harsh ethical standards regarding abortion due to the devastation that diminished their population, this paper reveals that the religion does not forbid abortion, but permits abortion for health reasons (Judaism and Abortion, 2009). Judaism permits abortion if the pregnancy would endanger the life of the mother. This is significant and problematic because of the argument of killing a human
…show more content…
Judaism bases its foundation for understanding on the sacred text, the Torah, which consists of words of wisdom from the Hebrew scripture as well as rabbinic writings (Khorfan & Padela, 2010). The people of Jewish faith are bound to go through life by the teachings of the Torah (Fasching, Dechant & Lantigua, 2011). Another important sacred text is the Halacha, which is Jewish sacred law (Khorfan & Padela, 2010). “The three main sources of Jewish ethicolegal thinking are the Hebrew scriptures of ancient Israel, the Talmud, and the Responsa literature (Khorfan & Padela, 2010).” The first contains the highest foundation of law, as the holy book of Judaism. The Talmud “is a transcript of legal debates through the centuries and contains a multiplicity of recorded positions on any particular subject (Khorfan & Padela, 2010).” This is where one would base their ethical reasoning on. The third is an assortment of opinions on modern issues with consideration from the Hebrew Scripture and the Talmud. These three together summarize Jewish law and teachings for all of the Jewish faith to live …show more content…
In the case of Maimonides and many other Jewish figures, the answer is yes. Ben Zion Uziel, a chief rabbi and scholar from Israel who is known for his “many volumes of rabbinic responsa, as well as studies in Jewish law and literature”, concluded that if a mother is suffering an ailment that will threaten her life even more when she becomes pregnant, she will be permitted to have an abortion if her life will be preserved (The Responsa of Rabbi Uziel, 2007; Maguire, 2003). “Rabbi Joseph of Tranni explain[ed] that the fetus is merely a part of its mother’s body. Therefore, it has no independent status (Barilan, 2005).” It is concluded from these Jewish figures “the problem of abortion is not a question of the metaphysical standing of the fetus but of its relationship with…its own mother. Birth matters because it relieves the fetus from its physical dependence on the mother as a human being (Barilan, 2005).” This establishes the opinion that in the Jewish faith, it is in fact ethical to say that the fetus’ life is not as important as the mother’s life because it is not yet born. Until then, the mother is the superior being, therefore, being of upmost importance. However, there is a challenge to the Jewish faith, from the Christian faith. “French obstetricians took into account the duty to preserve the life of a child: this was partly because, according to the
Judaism bases its foundation for understanding on the sacred text, the Torah, which consists of words of wisdom from the Hebrew scripture as well as rabbinic writings (Khorfan & Padela, 2010). The people of Jewish faith are bound to go through life by the teachings of the Torah (Fasching, Dechant & Lantigua, 2011). Another important sacred text is the Halacha, which is Jewish sacred law (Khorfan & Padela, 2010). “The three main sources of Jewish ethicolegal thinking are the Hebrew scriptures of ancient Israel, the Talmud, and the Responsa literature (Khorfan & Padela, 2010).” The first contains the highest foundation of law, as the holy book of Judaism. The Talmud “is a transcript of legal debates through the centuries and contains a multiplicity of recorded positions on any particular subject (Khorfan & Padela, 2010).” This is where one would base their ethical reasoning on. The third is an assortment of opinions on modern issues with consideration from the Hebrew Scripture and the Talmud. These three together summarize Jewish law and teachings for all of the Jewish faith to live …show more content…
In the case of Maimonides and many other Jewish figures, the answer is yes. Ben Zion Uziel, a chief rabbi and scholar from Israel who is known for his “many volumes of rabbinic responsa, as well as studies in Jewish law and literature”, concluded that if a mother is suffering an ailment that will threaten her life even more when she becomes pregnant, she will be permitted to have an abortion if her life will be preserved (The Responsa of Rabbi Uziel, 2007; Maguire, 2003). “Rabbi Joseph of Tranni explain[ed] that the fetus is merely a part of its mother’s body. Therefore, it has no independent status (Barilan, 2005).” It is concluded from these Jewish figures “the problem of abortion is not a question of the metaphysical standing of the fetus but of its relationship with…its own mother. Birth matters because it relieves the fetus from its physical dependence on the mother as a human being (Barilan, 2005).” This establishes the opinion that in the Jewish faith, it is in fact ethical to say that the fetus’ life is not as important as the mother’s life because it is not yet born. Until then, the mother is the superior being, therefore, being of upmost importance. However, there is a challenge to the Jewish faith, from the Christian faith. “French obstetricians took into account the duty to preserve the life of a child: this was partly because, according to the