GEN134 Although a very noble goal, would Judaism permit a woman to get pregnant in order to cure her husband’s Parkinson’s disease by aborting ad inserting the stem cells of the fetus into his brain? In addition to the obligation [to be fruitful and multiply], Isaiah also mentions that the general purpose of Creation is to populate the earth. Isaiah 45:18 Therefore, the only “permission” to go through the painful (and sometimes life threatening) process of pregnancy is for the sole purpose of populating the world – i.e., having children.  If that is not the purpose of the pregnancy, then such an act would never be permitted in the first place.  Thus Rabbi Moses Feinstein even forbids marital relations, and all the more so pregnancy, if not for the express purpose and possibility of having children. Responsa Igrot Moshe, Even Ha’ezer 1:71 In several other response, Rabbi Feinstein gives other reasons to forbid what the couple was trying to do to cure the husband’s disease.  In one place he says that every abortion is considered murder.  Responsa Igrot Moshe, Chosen Mishpat 2:69  However, this murder or abortion is sanctioned and permitted only when the mother’s life is at stake.  But in any other circumstance, such as our dilemma, it would be forbidden to abort because it is considered murder.  Rabbi Feinstein also writes that since every birth and every abortion put a woman in a possible life-threatening situation, it is even forbidden to intentionally move up the birth date (unless medially mandated), because the only reason to allow the woman to enter into this life-threatening situation in the first place is to give birth, and only if it comes naturally.  But to force it (or perform an abortion, which subjects the woman to similar risks) is forbidden. Responsa Igrot Moshe, Yoreh De’ah 2:74  He also says that even an abortion within the first forty days, which is permitted by some authorities, is forbidden. (Responsa Igrot Moshe, Chosen Mishpat 2:69)  htat5 ruling would certainly forbid abortion in our dilemma (where the husband’s life is not directly threatened), which takes place well after forty days.  AMJV 87