SUICIDE, ASSISTED SUICIDE, ACTIVE EUTHANASIA

Kass’ description of courage in the face of death is important but it represents only one of the choices that one can make. Judaism does not make a virtue of suffering. In the face of incalculable pain, grievous sin, or indignity, death is a possible or even preferred moral choice.”

Daniel B. Sinclair in his important book, Tradition and the Biological Revolution, after a careful study of the relevant halakhic material concludes:

Jewish law does not adopt the notion of sanctity of human life, at leasc not in its strong form. This notion is, in fact, based upon a theological concept, namely the sacred awe engendered by the very experience of being alive.... In the Jewish tradition it is generally accepted that life in itself is not endowed with intrinsic holiness; rather, holiness is a state to be achieved by dint of sustained effort.”

Characteristic of the human dignity and sanctity of life, implicit in the concept of being created in the image of God , is a large measure of autonomy.* As mentioned earlier in the paper a more complete analysis of the concept of what it means to be human is necessary, however, the above cited passages provide a theological mood which offers a patient-centered model of medical care which requires shared decision-making.

PERMISSIBLE KILLING*

In Judaism individual human life is highly valued, but that is determined in a number of different ways. In Judaism there is a right to life, or it may be better stated, a right not to be killed. May this right be waived and if so under what conditions? The killing of an innocent at his/her own hands, or by others, is not strictly prohibited but neither is it permitted without good and sufficient reason. Even a guilty life is taken only after the most rigorous of legal procedures.” If saving a

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