belatedly established by Hatam Sofer in the eighteenth century (Responsa Hatam Sofer Yoreh Deah#338). We can see that
| although the question has not been resolved by our Orthodox colleagues, some of them have certainly accepted the recommendaions of the Harvard Medical School committee. We are satisfied that these criteria comply with our concern that life has ended. | Therefore, when circulation and respiration only continue through mechanical means, as established by the above mentioned tests, then the suffering of the patient and his/her family may be permitted to cease, as no“natural independent life” functions have been sustained. We would permit a physician in good conscience.to cease treatment and to remove life-giving support Systems. The ‘persistent vegetative state” is more difficult as“brain death” has not yet been reached. Such an individual would be considered a goses who is considered to be a living human being in all respects (Semahot 1.1: Yad Hil. Evel 4.5; Tur and Shulhan Arukh Yoreh | Deak 339.1ff). One may desecrate the Sabbath to help him according to Jacob Reischer (Shevut Yaakov 1:13), though others (Kenesset Hagadol disagreed.
The long discussions about a goses indicate that no positive actions to hasten death may be taken, so he/she is not to be moved | or his/her eyes closed, etc. As stated above there is no prohibition against diminishing pain or increasing the person’s comfort or originating new treatment which will not change the condition of . the patient. Under these circumstances a“Living Will ” may be helpful, although we realize that we know little of the“inner life” of people in this state; we do not wish to terminate what may still be significant to them.