SELECTED REFORM RESPONSA
periment in which the chances of recovery are slim(W. Jacob, Contemporary American Reform Responsa,#17).
Patients have always been encouraged to use physicians and to follow the Biblical dictum“Heal yourself.” Physicians have been held in high regard from early times onward(Ben Sirah 38.1; Tobit 2.10, Midrash Rabbah Exod. 21:7; see also 1. Jakobovits , Jewish Medical Ethics, pp. 201 ff). On the other hand, skepticism about physicians has also played its role in Jewish life; the Mishnah quotes R. Judah:“The best among physicians is destined for hell”(M. Kid 4.14). All of these sources establish the physician’s duty to heal as well as the patient’s obligation to maintain good health and to do whatever is considered reasonable to regain health.
It has been established that nothing positive may be done(0 hasten death even in a terminal patient, yet there is also no obligation to intervene in a hopeless situation to minimally prolong life (S. B. Freehof , Modern Reform Responsa,#34 and#35). In most instances in which this has been discussed the terminal patient is n0 longer capable of making rational decisions and must rely completely on those who are providing treatment. In this instance we are dealing with an individual who has made her wishes known.
We may understand the role which the patient and the physician play in their interrelationship by looking at the frequently discussed theme of treatment for illness overriding various religious obligations. It has long been permitted to violate the Sabbath laws not only in order to save a life but even for someone who is dying (Yoma 84b; 1. Lampronti, Pahad Yitzhak Holeh Beshabbat, etc). The general principle is that if either the physician or the patient
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