Posted on 07/11/2002 7:07:24 AM PDT by tripod
Two influential leaders in the traditional-values policy arena have launched a new effort to promote a Jewish-Christian partnership in support of Israel.
Rabbi Daniel Lapin, head of Toward Tradition, and Gary Bauer, former GOP presidential candidate, will co-chair the American Alliance of Jews and Christians, or AAJC. A statement released yesterday calls the effort "a unique synthesis of Jewish authenticity and Christian grass-roots muscle."
"Let us remember that friendship is a two-way street," Lapin said in the statement. "American Christians consistently stand by Israel, and while they ask nothing in return, they deserve friendship and support from American Jews. Christians seek an America that is strong both morally and materially, as do Jews, and such an America is the best friend Israel can have."
The new cooperative, headquartered in Washington, D.C., will have an immediate constituency via Bauer's approximately 100,000-strong e-mail list. According to the statement, the advisory board of the organization will include Dr. James Dobson, Charles Colson, the Rev. Jerry Falwell, the Rev. Pat Robertson, Pastor Rick Scarborough, as well as Rabbi Barry Freundel, Rabbi David Novak, Rabbi Meir Soloveichik, Michael Medved, John Uhlmann and Jack Abramoff.
Said Bauer, "I believe this new project will help ensure the alliance of America and Israel while also building a movement of Jews and Christians for traditional values. These values come from the God of Abraham, Isaac and Jacob, Who gave Israel to the Jewish people and Who inspired the founding of America."
Bauer led the Family Research Council for several years before running for president in 2000. He also is a former domestic policy adviser to President Ronald Reagan.
As reported by WorldNetDaily, Toward Tradition last month published a pamphlet entitled "Enemies or Allies? Why American Jews Should Learn to Stop Worrying and Love Conservative Christians," a document that embodies the guiding principles of the new organization. Toward Tradition describes itself as a "national coalition of Jews and Christians advocating practical Torah solutions to modern American problems."
Pennsylvania and New York will provide a good litmus test, as Jews on the east coast have traditionally voted Democrat. But there has been a measurable shift in attitudes with Bush's strong stance against arab-backed terror, not just in Israel, but his willingness to confront militant Islam globally.
allend, don't be an ass. Do you think the people listed above are in favor of abortion?
The message of the Torah is one of life. Abortion on demand is simply intolerable in the Jewish tradition. To sanction something so heinous as partial-birth abortion is proof of a culture of death standing in marked opposition to the Torah's ethic of life.
Rabbi Daniel Lapin
President, Toward Tradition
Many visitors to Jews For Life inquire about the traditional Jewish viewpoint on abortion, and whether Biblical scripture supports a pro-life or "pro-choice" view.
I hope in this paper I can clarify the issue for all those who seek the truth. First, it is important to differentiate between the view of Judaism, which is predicated upon traditional values and sacred Halachic Law and texts, and the prevailing liberal Jewish view in our modern culture, which is more in line with contemporary civil liberties groups.
In recent years, a significant number of mainstream Jewish organizations have relied on using Biblical Scripture to defend liberal causes, even if that means distorting the deeper meaning of the text to suit their goals. By taking on the unique role as advocates of public policy, their positions on many issues are antithetical to our faith are not substantiated by Torah teachings. Yet, there are other organizations, Jewish in name only, that ignore the Torah, Mishna, and Talmud altogether when promoting their liberal philosophy. Under the heading "Reproductive Choice," is a message published by Hadassah on their website on the issue of abortion:
The policy statements below detail Hadassah's long standing commitment to a woman's right to choose abortion and other reproductive health care. Hadassah's positions in this area are predicated on the constitutional right to privacy as defined in the landmark Roe v. Wade decision, and on First Amendment principles insuring religious liberty, religious pluralism, and the separation of church and state. In other words, Hadassah believes that women are proper moral decision-makers in this area, and that they should be free to make that decision within the context of their own religious convictions, without interference from the state.
Notice that the Roe v. Wade decision is mentioned along with provisions of the First Amendment. Any Biblical text that would clarify our faith's position on the issue is carefully avoided.
The Religious Action Center of Reform Judaism is the Washington Office of the Union of American Hebrew Congregations and the Central Conference of American Rabbis. Representing 1.5 million Reform Jews and 1,800 Reform rabbis in more than 875 congregations throughout North America, they are really a special interest group that champions liberal causes. Rabbis within the Religious Action Center have recently come forward as arbiters in support of some very controversial legislation. They oppose the partial birth abortion ban have actively lobbied Congress in an effort to keep this barbaric procedure legal, while opposing legislation on issues such as capital punishment, school prayer, and parental notification and consent laws for minors abortions. In a letter to the Congress on September 10, 1998, the Religious Action Council voiced strong opposition to the partial birth abortion ban (H.R. 1122) asking that members of Congress "vote to sustain President Clinton's veto." In the interests of space, I will not reprint the complete text of the letter here, but it can be viewed at the following link: www.cdinet.com/rac/news/letter.html.
Here are two short paragraphs excerpted from the letter:
"As rabbis, we are often called upon to counsel families facing difficult decisions concerning reproductive health choices, including abortion. Like other members of the clergy, we turn to religious law and teachings for guidance in providing such counsel. Judaism has laws governing the issue of abortion, but each case is considered individually.
As in other religions, in Judaism, there are different interpretations of these laws and teachings, and we respect and welcome debate on these issues. However, this debate should remain among those who practice our faith, not on the floor of Congress."
An earlier press release dated May 20, 1997 called the ban an "ominous threat to women's health and reproductive rights." Also: "This grossly intrusive legislation interposes the government between a woman and her doctor and in doing so, gravely curtails the reproductive freedom of women everywhere." However, one section deserves special attention:
"Jewish law mandates that protecting the life and health of a woman comes before protecting her fetus. In fact, a woman is forbidden to give her life in exchange for the life of her fetus. Imposing a ban on the intact dilation and evacuation (D&E) procedure...directly contradicts a basic tenet of our faith."
(Go to www.rj.org/rac/news/052097.html to view the entire text).
It is absolutely true that in Judaism, the life of the mother takes precedence over her unborn child. However, there is no indication that partial birth abortion is ever necessary to save the life or health of the mother. (Please go to my Partial Birth Abortion page for more medical information). By bringing Judaism into the debate, Rabbi David Saperstein adds a certain measure of religious credibility to the claim by feminist groups that this barbaric procedure is somehow "kosher." At Jews For Life, we find this quite troubling. If the rabbis truly believe that partial birth abortion is a decision that should be made "between a woman and her doctor and not legislators," then shouldn't they, as rabbis, remain silent?
In the end, 729 member rabbis of the Religious Action Center of Reform Judaism put their names to the letter opposing a PBA ban. Referring to top of this essay, Rabbi Lapin's quote is the reaction of outrage expressed by Toward Tradition, along with the Institute for Religious values, to the group of rabbis who were signatories. (For the complete text of Rabbi Lapin's press release, go to www.towardtradition.org/press/partial.htm. For more information on Rabbi Lapin, please go to my page "Jewish Leaders in Life.")
There is no place for partial birth abortion in Judaism, or any other faith.
Liberal Jewish organizations brazenly distort Jewish Law to give people the impression that Hashem, our G-d, condones abortion for "choice. Nothing can be further from the truth. G-d created mankind to be fruitful and multiply, and to protect and nurture life, both born and unborn.
Judaism does not believe in the Christian concept of ensoulment, that at the time of conception the soul enters the embryo making that new life equivalent with a born person. In the earliest stages of pregnancy, up to 40 days post-conception, the fetus is considered "mere fluid" (Mishnah Niddah 3:7). However, after 40 days the fetus is considered formed and a woman who miscarries or aborts has to undergo the ritual cleansing process (mikveh) just as she would if a living child were born (Mishnah Kritot 1:3-6). In the Talmud Arakin 7a-b, the passage indicates it is permissible to desecrate the Shabbat to save the life of an unborn child. Further, while a traditional Jew is forbidden from carrying a knife on the Shabbat, a Jewish surgeon may do so, and use it, to save an unborn child's life.
The passage most often quoted to "prove" Judaism is a pro-choice faith is Exodus 21:21-23. In the verses, should a quarrel ensue between two men during which a pregnant woman is injured and miscarries, a judge shall determine the fine. Should the mother die, however, then the death penalty would be required. This has been interpreted (wrongfully) to mean that the loss of fetal life did not require the death penalty, therefore, the fetus is not considered a human being.
One problem with this interpretation is that fetal death is occurring as the result of an accident, not an abortion. No choice was involved here. Anyone familiar with the Jewish Scriptures knows that the penalty for murder is death, while the penalty for manslaughter is not (See Exodus 21:12-14 - I recommend the Stone edition of the Torah which includes the Rabbinic writings. There are extensive commentaries on these verses).
The Torah is ambiguous when it comes to abortion. There is no direct proscription against it, and there is no commandment "Thou shalt not abort thy children." That's because abortion never existed as a choice in Jewish tradition, or in the Jewish community.
There are many passages in the Torah and Haftorah indicating a connection between the unborn child and the adult, a continuum in the life cycle that began prior to birth. Did not He who made me in the womb make them? Did not the same one fashion us in the womb? (Job 31:15). Before I formed you in the womb I knew you; Before you were born I sanctified you: I ordered you a prophet to the nations. (Jeremiah 1:5). There is a preordained destiny that G-d intended for the prophet, crafted even before his birth. Also, the Biblical account of Rebecca's unusual pregnancy connects fetal life with future events. In Parashas Toldos, the following verses relate the struggle between Jacob and Esau that began in the womb, foreshadowing their future rivalries and the conflicts between two nations:
The children agitated within her, and she said, "If so, why am I thus?" And she went to inquire of Hashem. And Hashem said to her: "Two nations are in your womb; two regimes from your insides shall be separated; the might shall pass from one regime to the other, and the elder shall serve the younger." (Genesis 25:22-23).
The Stone edition of the Torah provides explanations on the above verses: "Jacob and Esau represented cosmic forces in Creation, forces that transcended the normal course of personality development, and that existed even before birth. Thus, the turmoil within her was due to the irreconcilable conflict between the two nations that was already taking shape."
From the Soncino Books of the Bible; The Psalms: The entire passage from Psalm 139:13-18 provides intricate details of G-d's handiwork in human creation. "For thou hast made my reins; (kidneys, internal organs) Thou hast knit me together in my mother's womb" (v. 13). "My frame (skeleton) was not hidden from Thee, When I was made in secret (in the womb), And curiously wrought (embroidered, referring to the veins and arteries) in the lowest parts of the earth" (v. 15). "Thine eyes did see mine unformed substance (the embryo), And in Thy book they were all written" (v. 16). The Book referred to in Verse 16 is the "doctrine of predestination. G-d has a book in which is recorded against each person, from the emryonic stage, the number of days which would be lived." (Commentaries and verses from the Soncino Books of the Bible, London: The Soncino Press, 1985, p. 453-454.)
It is clear that Hashem, our G-d, wanted to establish an association between fetal life and the destinies of individuals and events. Why else would so many textual passages continually refer to the unborn child in such detail? G-d could have easily begun the conflict between Jacob and Esau after their birth, yet He chose not to. The Torah portion indicates that the conflict began in Rebecca's womb. Throughout Scriptural text, there is that same recurring theme of predestination; life before birth ordaining fate.
Our Torah contains 613 written laws. To the layperson simply reading the Scriptures as a book, those commandments can be confusing and make for very frustrating reading. The Torah is silent on many important issues, and is incomprehensible without further study. For example, "Honor thy mother and father." How does one do that, exactly? The Books of the Oral Laws (the Mishna, Talmud and Midrash) codify the Laws by subject and with rabbinical commentaries, provide a deeper understanding of the Torah's meaning, and how the Laws should be applied. There is also the Zohar, or Kabbalah (providing mystical interpretations). All these texts studied together provide the student wisdom and guidance into Judaism's rich religious heritage.
The view of Judaism is as follows: Abortion, while not considered murder, should be strongly discouraged. While the fetus is not accorded full human status, it is still considered a developing life with value, that must be protected and saved whenever possible, unless the life of the mother is in danger. In that case, it is permissible to abort the fetus. However, the Mishnah Oholoth 7:6 along with Rashi's commentaries in Talmud Sanhedrin 72b make it very clear that the life (and not the 'choice' or 'health' of the mother) is the only permissible reason for abortion. There is no question that in Rashi's time, had abortion been performed for birth control, convenience, or economic reasons there would have been an outcry from rabbis and the religious community and the practice would have been condemned. Under no circumstances should abortion be performed for frivolous reasons and then be given a stamp of approval by rabbis, under the pretext of "health."
For those interesting in doing some research, here are some excellent sources:
To view and read the most important Talmudic passages and rabbinical commentaries on abortion, visit the following link: http://www.bethelsudbury.org/parashah/mishpati.htm.
Scroll down to "Parasha Project," by Rabbi Arthur Nemitoff. That essay centers on abortion and provides explanations according to sacred Jewish texts.
An excellent website is Aish HaTorah. Go to: Ask the rabbi. Check "Keywords" and search the term "Abortion." You'll come to an article entitled "Abortion - Yes or No?" The Aish rabbi explains why, in most cases, abortion is not permissible. Highly recommended.
The following page provides a topical index listing references in Tanach, Talmud/Midrash, etc., with referenced verses arranged under the heading "Abortion." http://www.aishdas.org/hamakor/ishus/abort.htm.
Syndicated columnist Don Feder, editorialist for the Boston Herald, wrote an inspiring book entitled A Jewish Conservative Looks At Pagan America, (Huntington House Publishers, ©1993). In this collection of columns and speeches, Mr. Feder confronts many social issues dividing Americans. He includes a thought-provoking speech he delivered at Dartmouth College on abortion in the context of the Jewish faith. Mr. Feder relies on Biblical text and verses that support Judaism's pro-life position. I highly recommend this book.
Another excellent book is Medicine and Jewish Law, edited by Fred Rosner, M.D., published by Jason Aronson, Inc. Northvale, NJ. Several chapters by prominent rabbis and doctors examine the abortion issue, and explain why our current "pro-choice" culture is not reflective of traditional Jewish values. In "The Role Of Jewish Medical Ethics in Shaping Legislation," authored by Lord Immanuel Jacobovits, a mental health disability exception that would necessitate abortion is defined strictly under Jewish law as "very exceptional cases of grave medical urgency, including some serious psychological threat, provided these indications are absolutely genuine and independently ascertained." Speaking on the subject of abortion on demand in Britain, he refers to the "mental health" rationale as the "usual, but quite fraudulent, medical indication for the vast majority of abortions carried out in Britain." Other contributors debate the mental health issue and reach similar conclusions.
Conclusion: Roe v. Wade, the law that legalized abortion throughout the United States was enacted for one reason only: to provide women with the right to obtain unlimited abortions, not for severe physical or psychological disability, but for birth control without intervention. To accomplish this, the Supreme Court in their decision denied "personhood" to the unborn child, ultimately rejecting the child's right to life. G-d created us to respect and revere life. Judaism does not support abortion for choice; such an idea is unheard of in our faith. Only in extreme circumstances, when the woman's life is threatened, is abortion permissible. With regard to "health," the definition provided by Roe is too broad to meet the stringent requirements of Jewish law and principles. The fact is, there are 1.3 million abortions performed in America each year, and I'd venture to say 95% of those don't fall into the category of "serious life or health threat to the mother."
G-d created us not to follow Him as blind sheep, but to have freedom to choose good or evil. That does not mean G-d approves of an evil action, just because a corrupt government grants us the freedom to choose it. As stated in Isaiah 5:20, "Woe upon those who say that bad is good, and good is bad." We must recognize when an act is wrong and not apply euphemisms as cloaking devices, such as "reproductive freedom" for abortion, or negative terms such as "parasite" for unborn child.
Judaism is a pro-life religion. Any attempts by special interest groups to distort Scripture by embracing a "Jewish and pro-choice" abortion ethic must be denounced.
What a guy...
What proprietary form of logic did you use to deduce this little gem?
Do you see a problem with this, when the purpose is to advance common social and political objectives? There is not a hint of syncretism or compromise on religious beliefs here, only the recognition that people of different faiths can work together to achieve common goals.
Gary Bauer
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