Abortion in Judaism by Daniel Schiff

By Daniel Schiff

Abortion in Judaism offers a whole Jewish criminal heritage of abortion from the earliest correct biblical references throughout the finish of the 20 th century. For the 1st time, nearly each Jewish textual content correct to the abortion factor is explored intimately. those texts are investigated in historic series, thereby elucidating the advance inherent in the Jewish method of abortion. The paintings considers the insights that this thematic background presents into Jewish moral rules, in addition to into the function of halakhah inside Judaism.

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See “shitat Chizkiyah,” in the “Iyunim” section. Later scholars adopt this view: Hilkhot Rotzeiach : exempts the killer who intended to kill someone else from monetary compensation as well as from death. Meì iri ad loc. explains it this way as well: as long as an individual commits a capital crime – homicide of the woman – then even though he is exempt from the death penalty, since he did not intend to kill her, he also is exempt from monetary liability.  Abortion in Judaism restitution, was not to be accounted as anything akin to the value of a full human person.

Chief among them, and the notion that would later serve as the foundation stone of the abortion viewpoints within Judaism, was the apparent distinction created by Exodus  :– between the value of a pregnant woman and her fetus. The Torah, oriented towards the value of life as its primary moral concern, placed a premium on the extant life of the pregnant woman that it did not extend to the developing fetus. 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.

It refers to monetary compensation, in harmony with Rabbi’s [interpretation]. 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.

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