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The rabbinic experts also discuss the permissibility of abortion for mothers with German measles and babies with prenatal confirmed Down syndrome.

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exacerbation of underlying diabetes, kidney disease, or hypertension).

A fetus may not be aborted to save the life of any other person whose life is not directly threatened by the fetus, such as use of fetal organs for transplant.

In most circumstances, the fetus is treated like any other "person." Generally, one may not deliberately harm a fetus.

But while it would seem obvious that Judaism holds accountable one who purposefully causes a woman to miscarry, sanctions are even placed upon one who strikes a pregnant woman causing an unintentional miscarriage.

It is important to point out that the reason that the life of the fetus is subordinate to the mother is because the fetus is the cause of the mother's life-threatening condition, whether directly (e.g.

due to toxemia, placenta previa, or breach position) or indirectly (e.g.

In such a circumstance, the baby is considered tantamount to a rodef, a pursuer if it would be possible to save the mother by maiming the fetus, such as by amputating a limb, abortion would be forbidden.

Despite the classification of the fetus as a pursuer, once the baby's head or most of its body has been delivered, the baby's life is considered equal to the mother's, and we may not choose one life over another, because it is considered as though they are both pursuing each other.

Obtain more information on scheduling a lecture or learning more about Jewish medical ethics by visiting Dr.

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It is crucial to remember that when faced with an actual patient, a competent halachic authority must be consulted in every case.

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