Rabbi Eli Silberstein, director of the Chabad of Ithaca, NY, discussed the Torah’s view of medical ethics with an audience at the Chabad of the Shore’s Long Branch center on Feb. 26. Photo courtesy Rabbi Laibel Schapiro
March 18, 2008
Jewish philosophy provides a window of understanding into the value of life, including the impact of medical ethics on Jewish sensibilities.
“There is no question that we, as Jews, love life,” said Rabbi Eli Silberstein, director of the Chabad of Ithaca, NY. “That’s part of the contrast between Israel and its neighboring countries. The culture of Judaism says that life is the most sacred thing — human life is more sacred than the heavens.”
Silberstein, who lectures on Jewish law at Cornell University and is the author of Jewish Learning Institute courses, discussed the Torah’s and Talmud’s view of medical ethics at the Chabad of the Shore’s Long Branch center on Feb. 26. More than 50 people attended to learn about a subject that is often controversial, said Rabbi Laibel Schapiro, director of the Long Branch facility.
“We realize that this topic is not geared for everyone,” Schapiro told NJ Jewish News. “Medical ethics can figure into the beginning of life, the end of life, and everywhere in between. Jews work hard to preserve life, but sometimes you become involved in end-of-life decisions. Then there is a fine line between medical ethics and Jewish law and tradition.”
Two principles are interconnected in medical ethics and Judaism, according to Silberstein. The first principle is that every moment of life has inherent value, regardless of the condition of that life, he told the audience.
“If a building collapses on Yom Kippur or on the Sabbath, you can go and help rescue the people buried under the rubble,” Silberstein said. “Even if one of those who was rescued may have such severe injuries that he won’t live for more than a few hours, this life must be protected regardless of how limited it has become.”
The second principle defines the “ownership” of life, he said.
“We don’t own life,” Silberstein said. “You may own a house, a yacht, and half of Manhattan, but not life. Why? Because life belongs to God, who gave us life to bring goodness into the world. The two principles are interconnected because life lies not in its utility, but in how useful it can be to one’s self and society.”
However, the concept that life is not our own has legal ramifications, Silberstein said. For example, if a murder victim, just before he dies, forgives the murderer, the statement of forgiveness does not carry weight in a legal setting, he said.
“Violence against life is a violation of divine presence,” he said. “But if someone slashed the tires on my car and I go to court and forgive him and say he doesn’t have to pay for them — the debt is clear — I can do this because the money to replace them is something that I own.”
The subject of euthanasia, which has been debated by talmudic scholars for centuries, also raises legal and ethical questions, Silberstein said.
“The Jewish view in general and our legal and ethical teachings say we can’t take lives into our own hands, but Judaism is not insensitive to pain,” he said. “But make a distinction between active and passive euthanasia. To pull the plug on someone who is still alive is wrong — Judaism says we can’t do it. But when a person is actually in the throes of death, stopping the life-support machines can take place. Passive euthanasia is acceptable within Judaism.
“Ancient talmudic scholars debated if one should pray to extend life if it was clear that death was approaching,” he continued. “They concluded that it was not right to force life into someone who is dying, and that this decision would not violate the sanctity of human life.”
Rabbis are engaged in the 21st-century challenge of applying modern definitions to ancient principles, Silberstein said. The challenge, which touches on legalities in many cases, is under constant study by Jewish scholars all over the world.
“How Jewish law can be part of modern-day situations is a fascinating journey,” said Silberstein. “Jewish law is different from American law. American law allows redefinition, but talmudic law is more rigid. Over the years, rabbis have examined these issues and they continue to try and apply their knowledge to a changing world.”
Additional information about this and other Chabad of the Shore programs is available from the center’s office or by calling 732-229-2424.
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