Jewish Doctor Finds Her ‘Moral’ Justification As A Full-Time Abortionist In.

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    Dr. Sara Imershein claims that her two professional roles, as a full-time abortionist and circumcision ‘mohelet’, are driven by her so-called “jewish values”:

    Imershein, 65, had just completed a day’s work at the women’s health clinic in suburb Virginia where she provides abortions. She gave up her Washington, D.C.-based OB-GYN practice in 2015 to provide abortions full time. She sees the work as her mission, a path she’s been on since she secured her medical degree from Emory University in 1980.

    “I always said as a physician, when I grow up and retire, I’m going to do abortions because it was a way to use my techniques to alleviate suffering,” she said.

    As much as there are similarities — performing abortions and circumcisions, she charges enough to cover costs, including insurance, and does not make much more — there is a key difference in the trajectory of each of her passions. Imershein came to understand Jewish laws on reproduction because of her devotion to making abortion available to women. She is versed in advocacy to keep circumcision legal because of her religious training as a mohelet (Hebrew for a female mohel).

    Imershein volunteered as an undergrad at a women’s health center at the University of Pennsylvania after Roe v. Wade, the 1973 Supreme Court ruling that said abortion was a woman’s constitutionally protected right. She was from New York, where abortion had been legal since 1970, and Roe v. Wade made her aware that it had not been a universal right.

    By the time she got her medical degree, Imershein knew she would be politically active.

    “It’s appropriate for anyone going into OB-GYN to be into reproductive rights,” she said. “You don’t hear people going ‘I’m fighting for the right to have your appendix out,’ but somehow it seems necessary to fight for women’s right to control themselves and their families.”

    She was always aware that Jewish religious precepts favored the life and welfare of the mother, but in time she delved deeper, learning with a rabbi. (What the welfare of a mother means varies among streams of Judaism, but even the strictest Jewish application is more liberal than some of the bans now in place in a number of U.S. states.)

    “Somewhere along the line, I learned the Talmud and Genesis back up the Jewish philosophy, that it is not when someone is conceived, but it’s a matter of when someone becomes human, and that’s clearly defined by the Talmud when the head is born, or the greater part, the nefesh becomes ensouled,” she said.

    “So it segued with my values as I learned more,” studying Talmud and Torah.

    Imershein learned, for instance, that the testimony of Rabbi David Feldman, a Yeshiva University-ordained bioethicist, was critical in the passage of the abortion rights law in her home state of New York that she had taken for granted as a youth.

    Speaking in broad New York tones and with an easygoing demeanor, she now provides “nondirectional” counseling to women seeking an abortion — a series of open-ended questions to make sure it is the patient only who is making the choice. While that may be standard in abortion clinics, Imershein she sees a correlation to Jewish teaching emphasizing the human agency in decision-making.

    Here we see how the “holiest” book for the Jews, the Talmud, can be used to justify partial birth abortions. Apparently, not until the “greater part” of the head comes out of the mother does the “soul” enter the child.

    And contrary to what this “doctor” claims, nowhere in the Book of Genesis is there any justification whatsoever for abortion in any shape or form. The Talmud is a refutation of The Torah, not a compliment to it, and for Jews to claim both books as their own reveals just how morally confused, dishonest and literally schizophrenic they can be.

    Because Judaism does not provide a significant prohibition against infanticide, it should surprise no one that Jews have always been leaders in the pro-abortion “crusade”, beginning with the original head of the National Association for the Repeal of Abortion Laws (NARAL), Dr. Bernhard Nathanson.

    Jews like Nathanson saw abortion quite literally as a revolutionary act — as part of the American Bolshevik “Counter-Culture” Revolution in the 1960s, when women were “liberated” from traditional Christian values, protections, and dignity by being pumped full of birth control pills, encouraged to engage in no-strings-attached “free love”, and then offered “guilt-free” legal abortions, all in the name of “freedom” and “gender equality”.

    This sinister scheme is all part of the Jewish concept of “tikkun olam” or “healing the world.”

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