Rabbi Avi ShafranThe writer is the Director of Public Affairs for Agudath Israel of America. He is also a contributing writer to Cross-Currents, an online journal of Orthodox Jewish thought and opinion.
Well-informed, they say, is well-prepared; and knowledge is power. An exception, though – at least in the judgment of some – seems to be when Jewish women in Israel are contemplating ending their pregnancies.
When an Israeli magazine announced it would bestow an award on a group called Efrat, “pro-choice” advocates (seldom have “scare quotes” been so appropriate) howled in outrage.
Efrat provides women with information about abortion, as well as financial support for mothers-to-be who are under economic pressure to terminate their pregnancies. The group’s detractors characterize it as preying on women at an emotionally vulnerable time.
Efrat, however, does not parade with offensive placards in front of medical facilities like some American groups. Nor does it seek to shame women in any way. Its goal is simply to advance “a woman’s right to free choice,” by providing expectant women who want it with accurate information about medical matters and the development of the lives growing within them; it also offers needy such women who choose to carry their pregnancies to term things like food packages, cribs and strollers. The group claims that, since its founding in 1977, 50,000 babies were born as a result of its work.
Strangely enough, that is precisely part of what irks some of the group’s critics. “They’re using the woman for demographics,” complained a protest organizer, Tzaphira Allison Stern, mixing pregnancy with politics. “Why shouldn’t a woman have an abortion?” she asks rhetorically in Efrat’s name. “Because we need the baby so there are more Jews, and so there are more Israeli soldiers, so we can defend the land and continue the occupation.”
Ms. Stern is also piqued by her assumption that “the organization works only with Jewish women, rather than with Arab, Druse or Christian women, which illustrates that they care only about politics and not about women’s health.” Like many Jewish charities, Efrat indeed focuses on the Jewish community, but it is in fact open to any woman from any background.
Denigrators of Efrat condemn it, too, for what they allege was the group’s role in the death of a young man this past October. Stopped by police after a traffic accident, the distraught man pulled a gun and threatened to kill his pregnant girlfriend, prompting police to shoot him. He died of a wound to the head, and the tragedy, schlepped along a convoluted path, was laid at Efrat’s door. Critics claimed that an Efrat employee had convinced the young woman to carry her child to term, which agitated the young man, and hence that the group was responsible for his fate (“death by counseling of another person” presumably). As it happens, Efrat insists that it has no record of any interaction at all with the young woman.
When Israel’s two chief rabbis came out in support of Efrat, the opposition grew even more heated, even though Ashkenazi chief Rabbi Yona Metzger made clear that when he opposes termination of pregnancies he is “not talking about a pregnant woman who has psychological, medical or familial reasons” for considering such a move, but rather women who do so “due to financial considerations,” which, he explains, is “where Efrat comes in.”
The activists, nonetheless, were only further activated. “This is another step in the radicalization of religious figures,” declared Hedva Eyal, who runs an abortion hotline in Haifa, “and is part of the discrimination against women that we are witnessing… with respect to their decisions over their own lives and health.”
Left unexplained is how allowing women to make fully informed decisions about babies they are carrying – yes, babies; Israel permits abortions even into the third trimester of pregnancy – is discriminatory. An equally over-activated Nurit Tsur, the former executive director of the Israel Women’s Network, scoffed that “the Chief Rabbinate… has been infiltrated by haredi elements,” as if any authentic Jewish approach condones abortion for financial considerations.
There are many issues where contemporary mores stand in stark contrast with truly Jewish values. But both the modern mindset and the authentic Jewish one are in agreement that important decisions should be made with as much pertinent information in one’s possession as possible, and that limiting the acquisition of such information is wrong.
In cases of life and death – even when it may be only potential life that is at stake – the ideal of informed decision-making is paramount, at least in theory. In reality, it seems, some would force it to pay homage to some imagined “higher” feminist ideal, where women are somehow best served by being denied information.