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In Judaism, views on abortion draw primarily upon the legal and ethical teachings of the Hebrew Bible, the Talmud, the case-by-case decisions of responsa, and other rabbinic literature. == Sources == The Torah contains no direct references to intentional pregnancy termination, only to birth or miscarriage following violent altercation. The chief biblical source referring to abortion is concerning the man who inadvertently strikes a pregnant woman, causing her to either give birth prematurely or to miscarry. The reference reads: :And if men strive together, and hurt a woman with child, so that her child is born (i.e., either "born alive" or "stillborn", depending on the interpretation), and yet no harm follows, he shall be surely fined ... But if any harm follow, then thou shalt give life for life ... Historically, it was a matter of debate amongst ancient Jewish scholars whether the woman in the passage miscarries or gives a live birth, and consequently, whether the term "harm" refers to the woman, to her child, or to both. 〔"Abortion in Judaism" article, Jewish Virtual Library, https://www.jewishvirtuallibrary.org/jsource/Judaism/abortion.html〕 According to the Septuagint and to the ancient Jewish historians Josephus and Philo, the term "harm" refers exclusively to the child. 〔"Abortion in Judaism" article, Jewish Virtual Library, https://www.jewishvirtuallibrary.org/jsource/Judaism/abortion.html〕 Karaite Jewish scholars interpret the term "harm" as applying simultaneously to both mother and child. 〔"Abortion in Judaism" article, Jewish Virtual Library, https://www.jewishvirtuallibrary.org/jsource/Judaism/abortion.html〕 The medieval commentator Rashi as well as Talmudic commentators, on the other hand, apply the term "harm" to the mother.〔"Abortion in Judaism" article, Jewish Virtual Library, https://www.jewishvirtuallibrary.org/jsource/Judaism/abortion.html〕 The Mishnah reference in Oholot 7, 6 does not refer directly to abortion. It does refer to a case of life-threatening childbirth and, if the birth is partial or the head has not yet emerged, the fetus can be killed to save the life of the woman (see pikuach nefesh). The tractate has been subject to debate. says :Whoso sheddeth man's blood, by man shall his blood be shed: for in the image of God made he man. The Talmud (Sanhedrin 57b) understands this verse to be talking about the killing of a fetus; that is a fetus is considered to be alive with regard to the prohibition against murderer and all are warned not to kill him. The fetus however, although being considered "alive" to the extent that his or her life is protected, is not considered to be fully alive to the extent that if it endangered the mothers life it takes precedence. Thus if a pregnancy risks the life of the mother the Rabbis rule that the mother's life takes precedence and that the child may be aborted so as to save the mother's life. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Judaism and abortion」の詳細全文を読む スポンサード リンク
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