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After the gourd that had shielded him withered and died, Yonah declared his disgust with continued life in such heat.This statement leads to a strong rebuke from God, who places this attitude in the context of Yonah’s apparent general disregard for the value of human life, as expressed in his objection to God’s saving the city of Nineveh.In such situations, King Solomon counsels us to submit and recognize that there is a time to die, and we must step aside and let the patient go.A similar ruling is codified in the Shulchan Aruch (The Code of Jewish Law, YD 339:1, Rema), in situations where there is something artificially and externally stopping the soul’s exit from the body.Hatzalah is comprised of dozens of heroic volunteers who have trained as Emergency Medical Service providers and who make themselves available 7 days a week, 24 hours a day to respond to calls.Behind the paramedics are volunteer teams of dispatchers and support staff, as well as significant funding to provide the needed life-saving equipment, including a fleet of fully-equipped ambulances.While there is no simple formula that can plot a clear path forward in all situations, identifying the core values can help us recognize that path.
Nevertheless, there exists a mainstream consensus amongst widely respected Halachic authorities who have addressed these issues in the context of modern medicine.
Individuals – with and without formal medical training – have emerged as reliable and expert sources of guidance to those facing medical challenges of all kinds.
These people identify those providers – locally and nationally – most capable of handling the presenting condition, as well as emerging or promising experimental protocols.
Judaism places infinite value on life of any quality or expected duration.
Despite the great value we place on life, we recognize that there may come a time where we suspend the pursuit of life.
Sefer Chasidim explained that death may indeed be a choice.