In Karaite Judaism, all matters of faith and law must be derived from the Tanakh alone. When we examine the question of abortion through this lens, a consistent ethic of life emerges—one that affirms the value of unborn children as part of God’s creation, without relying on tradition or secular modernity. While the Torah does not explicitly state the moment of “ensoulment,” the verses and moral principles within the Tanakh point strongly to a divine interest in human life even before birth.
Life Begins with Divine Knowledge and Purpose
The Hebrew Bible affirms that God knows and has plans for each person before birth:
“Before I formed you in the womb I knew you, and before you were born I set you apart” – Jeremiah 1:5
This verse, spoken about the prophet Jeremiah, emphasizes that God has intimate foreknowledge and intent for human beings prior to their birth. While some may argue this verse applies only to prophets, it reveals a truth about God’s relationship to humanity in general: Life is not random or disposable.
Likewise, David wrote:
“Your eyes saw my unformed body; all the days ordained for me were written in Your book before one of them came to be.” – Psalm 139:16
Though poetic, this verse implies divine involvement in the development of human life before it is complete. God observes, records, and assigns purpose—even when the body is still unformed.
The Breath of Life and the Soul
Many claim that in Judaism, life only begins at birth because of Genesis 2:7:
“And He breathed into his nostrils the breath of life, and man became a living soul [nefesh chayyah].”
But this creation account describes the first man, not the rule for every human being afterward. It shows that life is imparted by God’s will. Nowhere does the Torah say that all other humans must be born and breathe air before they are considered alive. Rather, breath is a symbol of life, not its definition.
The absence of a verse declaring when the nefesh enters the body does not mean that human life in the womb is meaningless. Instead, the Tanakh repeatedly speaks of God’s concern for people while they are still forming in the womb.
A Child Is Not Guilty of Its Conception
One of the modern justifications for abortion is that the child was conceived under unjust circumstances—rape, incest, or adultery. But Torah ethics forbid punishing children for the sins of their parents:
“Fathers shall not be put to death for their children, nor shall children be put to death for their fathers; each shall die for his own sin.” – Deuteronomy 24:16
If we believe this to be true, then aborting a fetus due to the sin or error of conception is morally unjust. The unborn child is not to blame. The crime may warrant justice—but not at the cost of another innocent life.
The Mother’s Life Is Paramount—but Not Her Convenience
The Torah does make a clear distinction between the mother and the fetus in Exodus 21:22–23. If a pregnant woman is injured and miscarries but she herself survives, the offender pays damages. If she dies, it is treated as a capital offense. This shows the fetus is not legally equal to the mother—but it is still valued life, not property or tissue. Causing its death still results in a penalty.
This principle—often cited to argue for lenient abortion policies—must be read in context. It does not give permission to terminate a pregnancy because of inconvenience, embarrassment, or non-lethal health concerns. The only justification for abortion in the Tanakh is when the mother’s life is at stake, a principle derived not from this verse but from the broader concept of pikuach nefesh—saving a life.
Disabilities and “Defective” Children: Are We Playing God?
A troubling modern trend is to abort children diagnosed with disabilities. But in Torah, God does not require perfection. Moses himself was slow of speech (Exodus 4:10). Jacob limped. Many great men and women had physical or emotional imperfections, yet were chosen by God.
To abort a child because it may suffer or live differently is to assume a role reserved only for the Creator. It implies that we know better than God what kind of life is worth living.
“Who has made man’s mouth? Or who makes the mute, the deaf, the seeing, or the blind? Is it not I, the LORD?” – Exodus 4:11
If we believe that life belongs to God, we must also accept that He alone determines its worth—not genetic tests, not ultrasound results, and not fear of hardship.
Abortion for Psychological Distress or Regret?
Some rabbis today argue that a woman may abort her child if the pregnancy causes psychological suffering. But this is a modern invention. The Tanakh never permits taking innocent life due to emotional hardship. Suffering is not a license to commit injustice.
Certainly, Karaite Judaism is compassionate and takes mental health seriously. But compassion must be guided by truth, not relativism. Taking a life—however small or voiceless—should not be treated lightly or justified by fleeting emotions or difficult circumstances.
Conclusion: Choose Life, Not Convenience
The Torah teaches us to value life because it is sacred, created by God, and entrusted to us.
“I have set before you life and death, blessing and curse. Therefore, choose life, that you and your offspring may live.” – Deuteronomy 30:19
As Karaites, we reject rabbinic additions, and we also reject modern secular moral drift. We follow the written word of God alone. And that word speaks clearly: every life has value, even in the womb. Our ethical foundation is not emotion or politics—it is the eternal word of the Holy One, blessed be He.
A Jewish Change 