As we have taken such precautions with condemned criminals, then we should certainly take similar steps with normal decent people who have simply entrusted themselves to a medical system which may not know when to stop. We must also state that the advance of medical technology has made the distinction between passive and active steps to sustain life meaningless or of doubtful value. We would place them together and argue that as the end approaches no further medical intervention of any kind should take place and we should proceed to a humane death as with those condemned by a court.
MEDICAL ECONOMICS
We also need to look at medical economics, although we may be tempted to state that monetary considerations shall not be permitted to play a role in a decision like end-stage euthanasia. They will play a role and so we need to discuss them frankly. As we look into the realm of medical economics, it is, of course, tempting simply to indicate, along with the Tradition, that all human lives are of equal value and that we cannot make a decision to save one rather than another.
Saving any human life takes precedence over all commandments except murder, incest and idolatry. Neglecting to receive proper medical help is a sin. Every effort must be made even on Shabbat to rescue individuals from a collapsed building, etc.” Furthermore, if it is possible to save one life out of a number, then one should do so. A passage of the Talmud discussed two individuals who were lost in the desert and did not have sufficient water for both to survive. What should be done? Interestingly enough two contradictory answers were provided. Ben Petura suggested that both should die so that one would not witness the death of his fellow human being, but Akiba stated that"your life takes precedence".’’ This quotation from the Talmud is helpful only as it refused to consider doing nothing. Of course, it does not help us to decide who should be saved.
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