In the literature cited, and in other instances, there has been no discussion of an age limit beyond which such procedures should not be utilized. If an individual is close to death, she should be permitted to die peacefully, and it is not necessary to subject her to needless pain through therapy which can not succeed(Sefer Hassidim#723: W. Jacob, American Reform Responsa,# 79). However, if there is a chance for success, it should be undertaken.
Although the life span throughout the rabbinic and Biblical period was low, the Psalmist’s ideal of three-score years and ten, or by reason of strength four-score years(Ps. 90) and Moses ” life of one hundred and twenty with his“eyes undimmed and his vigor unabated”(Deut. 34:7), as well as the ages of patriarchs and others, pointed to the ideal of an advanced age. As medical practice has advanced and made a longer life possible, we, 100, should encourage medical procedures on individuals who have reached an advanced age.
However, we must also take into consideration the psychological factors which our forefathers only partially considered. In this instance even the news of a possible amputation was devastating, and the woman was not able to overcome it. This indicates a doubtful prognosis for her future. Here the psychological disadvantages may outweigh the medical advantages. We must remember that the efforts of tradition were solely concerned with saving life and not with its quality.
The medical prognosis is doubtful in our case and the psychological prognosis negative. Under these circumstances we would be reluctant to encourage an operation and inclined to let the woman
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