Inducing Labor

The nine months of pregnancy are a special time in the life of a woman, and even more so, in the life of her baby. Not only is God a partner at conception, He is also a partner at birth. As such, inducing labor is frowned upon, as it appears to be forcing God to bring a being into the world before the time He designated for that person to arrive.

Further opposition to inducing labor is based on the teaching that the day of the week on which a person is born can have an effect on his or her characteristics and personality traits, a concept related to "mazal." For example, it is said that one who is born on a Monday will have a temper and one who is born on a Tuesday will be wealthy.[1] Therefore, inducing labor could influence or change the type of personality that God had intended for a particular person. As such, doing so is unbecoming and is considered to be tampering with the Divine plan.

There are additional reasons, based on the concept of “mazal,” for the opposition to inducing labour. Among them is the strict kabbalistic teaching that a person should not to be born before his or her predestined time.[2] It is also written in kabbalistic literature that one who is born before their time will die before their time. Indeed, it is widely taught that one's arrival to this world as well as one’s departure from it are among those things in life over which one has no control.[3] Therefore, inducing labor is deemed to be an inappropriate form of tampering with the Divine plan.[4]

There is a well-known teaching that a baby is taught the entire Torah by an angel while in its mother's womb. As such, inducing labor would interrupt this intensive Torah study session between the baby and its mentoring angel. It could also be an impediment to the child's spiritual development throughout his life.[5] So too, childbirth is deemed by our sages as a time of sakana, a time when one is vulnerable to physical danger.[6] This is especially true for an induced labor.[7] According to many authorities, however, a normal, natural delivery is not subject to the Talmudic concerns of sakana.[8] As such, inducing labor also violates the rule that one is not permitted to knowingly place oneself in a sakana unnecessarily.[9]

Some are under the mistaken impression that it is permissible to induce labor in order to ensure that one will not be forced to desecrate Shabbat with a possible Shabbat delivery. Indeed, there have been those who would pray that their wives not give birth on Shabbat in order that they not be forced to desecrate Shabbat.[10] This approach, however, is completely mistaken, as halacha clearly permits (requires!) one to desecrate Shabbat for a woman in labor.[11] Tending to a woman in labor in any manner that is needed is simply not a desecration or violation of Shabbat at all - it is the manner in which Shabbat is to be observed in this situation! Moreover, a woman who anticipates a possible Shabbat delivery is not even required to spend Shabbat within walking distance of a hospital to avoid possibly “violating” Shabbat.[12] A husband is even permitted to travel to the hospital along with his wife on Shabbat if she should so prefer.[13] Clearly, it is forbidden to induce labor based on any considerations of convenience or scheduling.

Labor should only be induced if there is a danger to the mother or child if the pregnancy were to continue. Similarly, once labor pains have started it is generally permitted to hasten the delivery if doing so is needed in order to alleviate or prevent fetal distress or other complications. A woman who is well past her due date may be induced if the doctors believe that it is in the best interest of the mother or child to do so. There are also those who allow a woman to be induced in order to alleviate fears, pain, or mental health issues associated with pregnancy and childbirth.[14] So too, some authorities permit inducing labor in order to allow a woman to be treated by her preferred doctor. However, inducing for this reason is quite controversial, and is only permitted in combination with other legitimate considerations.

It is permitted to engage in routine activities even if one’s intention for doing so is to induce labor. For example, it is permitted to engage in marital relations at the very end of pregnancy, which is said to induce labor. This is because the prostaglandins in semen are known to stimulate the cervix, which could, in turn, trigger labor. Additionally, it is permitted to eat herbs such as cohosh and primrose oil which are also said to trigger labor. The former is said to have an estrogen-like effect on the body and the latter is said to cause the body to produce prostaglandins. Finally, the kabbalists teach that drinking mother's milk can induce or hasten labor, which is another option for those who wish to do so.

[1] Shabbat 156a.

[2] Rokeiach, Kohelet 3:11.

[3] Avot 4:24.

[4] Mishne Halachot 9:184.

[5] Nidda 30b.

[6] Shabbat 31b.

[7] Mishne Halachot 9:184.

[8] Igrot Moshe, YD 2:74; Shevet Halevi 6:128.

[9] Choshen Mishpat 427:10; Igrot Moshe, OC 4:105:6, YD 2:74; Shevet Halevi 6:128.

[10] Sefer Chassidim 793.

[11] OC 330:1. See also Kaf Hachaim (Palagi) 27:25.

[12] Shemirat Shabbat K’hilchata 36:7; Torat Hayoledet 2 note 2. Nevertheless, there is value to making preparations before Shabbat to minimize the need to engage in foreseeable permitted melacha on Shabbat. Mishna Berura 330:1.

[13] Igrot Moshe, OC 1:132; Shemirat Shabbat K’hilchata 36:8. See also Devar Chevron 2:287.

[14] Binyan Av 4:52.