JoiseyMom and Jenny,
just curious, what does Jewish Law say about abortion when it is done for convienence? If there is no threat to the mothers life at all?
It doesn't , as there prababy wasn't the ability to perform elective abortions when Jewish law was studied.. Jews have to study Jewish law and make a judgment call.
This is from another site
Jewish beliefs and practice not neatly match either the "pro-life" nor the "pro-choice" points of view. The general principles of modern-day Judaism are that:
The fetus has great value because it is potentially a human life. It gains "full human status at birth only."
Abortions are not permitted on the grounds of genetic imperfections of the fetus.
Abortions are permitted to save the mother's life or health.
With the exception of some Orthodox authorities, Judaism supports abortion access for women.
"...each case must be decided individually by a rabbi well-versed in Jewish law." 5
Abortion-related passages in the Hebrew Scriptures & Talmud:
The Babylonian Talmud Yevamot 69b states that: "the embryo is considered to be mere water until the fortieth day." Afterwards, it is considered subhuman until it is born.
"Rashi, the great 12th century commentator on the Bible and Talmud, states clearly of the fetus 'lav nefesh hu--it is not a person.' The Talmud contains the expression 'ubar yerech imo--the fetus is as the thigh of its mother,' i.e., the fetus is deemed to be part and parcel of the pregnant woman's body." 1 This is grounded in Exodus 21:22. That biblical passage outlines the Mosaic law in a case where a man is responsible for causing a woman's miscarriage, which kills the fetus If the woman survives, then the perpetrator has to pay a fine to the woman's husband. If the woman dies, then the perpetrator is also killed. This indicates that the fetus has value, but does not have the status of a person.
ETA this
Some Jewish authorities have ruled in specific cases:
One case involved a woman who becomes pregnant while nursing a child. Her milk supply would dry up. If the child is allergic to all other forms of nutrition except for its mother's milk, then it would starve. An abortion would be permitted in this case. An abortion of the fetus, a potential person, would be justified to save the life of the child, an actual person.
An abortion would be permissible if the woman was suicidal because of her pregnancy.
Jewish authorities differed in a case where a continued pregnancy would leave the mother permanently deaf. She obtained permission for an abortion from the Chief Rabbi of Israel.
Many Jewish authorities permit abortion in the case of a pregnancy resulting from a rape, if needed in order save her great mental anguish.
Most authorities do not permit abortion in the event that the fetus is genetically defective or will probably pick up a disease from its mother. The rationale is that even though the child will be malformed, disabled, or diseased, it would still be formed in the image of the creator. Rabbi Eliezar Waldenberg is one authority who believes otherwise. He "allows first trimester abortion of a fetus which would be born with a deformity that would cause it to suffer, and termination of a fetus with a lethal fetal defect such as Tay Sachs up to the end of the second trimester of gestation." 3
An abortion is sometimes permitted if the woman suffers great emotional pain about the birth of a child who will experience health problems.
Abortions are not permitted for economic reasons, to avoid career inconveniences, or because the woman is unmarried.
In a very unusual case, a woman in New Jersey was pregnant with a hydroencephalic fetus. Its large head prevented a conventional delivery. The physician recommended a Caesarian section. But the woman asked for a D&X procedure on the grounds that the fetus' life was doomed anyway and a C section would weaken her uterus for her next pregnancy. Her rabbinic authorities agreed. 4
Political aspects of abortion access:
Conservative, Reconstructionist and Reform Judaism are formally opposed to government regulation of abortion. They feel that the decision should rest with the woman, her husband, doctor and clergyperson. Some Orthodox authorities agree with this stance.
All recognize that the decision to have an abortion is a difficult one, and is not to be undertaken without considerable thought.