Abortion is the тαℓмυdic Jєω's dream:
"Kill the goyim and get paid for it too!"
May the perfidious Jєωs go on to pay their dues... for eternity.
You nailed that!
ABORTION: WHO IS HUMAN? WHO IS NOT?
Judaism excuses abortion through the "rodef" pilpul, that the baby is a rodef, a pursuer, an aggressor, whose life the mother may take. (among many, see "Jєωιѕн Law Favors Stem Cell Research," Jєωιѕн Journal of Greater Los Angeles, July 30, 2004) Judaism teaches that the baby is not "nefesh," a person, until it is born, specifically not until the baby's head emerges—a pilpul allowing the rabbis to nullify the commandment against murder even allowing the brains to be sucked from a full-term infant while the head is still in the birth canal.
"Rashi, the venerated twelfth century Judaic interpreter of the Bible and тαℓмυd, says of the fetus" 'lav nefesh hu - it is not a person." Rabbi Meir Abulafia decreed, 'So long as the fetus is inside the womb, it is not a nefesh and the Torah has no pity on it." The noted Judaic legal scholar Rabbi Isaac Schorr stated: 'The sense of the тαℓмυd is that a fetus is not a person' (Responsa Koah Schorr, no. 20 ["responsa" are authoritative in Judaism and supersede the plain text of the "Hebrew Bible."]). The тαℓмυd contains the expression 'ubar yerech imo' -the fetus is the thigh of its mother, i.e., the fetus is deemed to be part of the pregnant woman's body. The Greek philosopher Aristotle regarded the unborn child in its first seven days as a 'secretion' (ekrysis). In rabbinic law the status of 'secretion' lasts for the first forty days of gestation. In Judaism the woman is not regarded as pregnant until the baby in her womb is more than forty days old.
"Contrary to these traditions of Judaism, God did not say in the bible that He recognized the unborn baby only after forty days. He said He recognized it as a being before the child had even formed in the womb (Jeremiah 1:5) As usual, the rabbis go God one better and establish a term of forty days before recognition can be conferred, and that rabbinic recognition is only of the pregnancy itself, not of the humanity of the child.
"The matter does not rest at the forty day limit, however. In the familiar pattern of rabbinic modification, supplementation, and emendation, enough of these are generated to allow abortion at any time during the pregnancy for almost any reason, however fanciful or arbitrary. For example, if it is decided that an aborted baby does not look like a baby after it has been aborted, then it is not considered to have been an aborted child. [Tosefta Niddah 4:5-6]
"Since the 1973 Supreme Court decision, Roe v. Wade, the standard American abortion procedure is considerably тαℓмυdic in nature, since the тαℓмυd specifically states that if the unborn baby is adduced to be a rodef the rabbis authorize that it can be chopped up at any time: 'They chop up the child in her womb.' [Mishnah Ohalot 7:6]" - Michael Hoffman, Judaism Discovered, ISBN 9780970378453, pp. 878-879.
Abortion is from the Jєωs
By David Wemhoff
Culture Wars, September & October 2009
http://www.catholicintl.com/index.php/latest-news/573-the-Jєωιѕн-roots-and-the-catholic-failure-on-abortion
September 10, 1998 Over 700 rabbis support abortion, specifically “partial birth abortion,” as American as apple pie:
The debate surrounding reproductive choice speaks to one of the basic foundations upon which our country was established — the freedom of religion. It speaks to the right of individuals to be respected as moral decision makers, making choices based on their religious beliefs and traditions as well their consciences. ...
Abortion is a deeply personal issue. Women are capable of making moral decisions, often in consultation with their clergy, families and physicians, on whether or not to have an abortion. We believe that religious matters are best left to religious communities, not politicians.
http://rac.org/articles/index.cfm?id=933&pge_prg_id=4368