DETROIT
Halachic Will
Continued from Page 1
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PROXY AND DIRECTIVE WITH RESPECT TO HEALTH CARE DECISIONS
AND POST-MORTEM DECISIONS
PATIENT DESIGNATION OF ADVOCATE
FOR DECISIONS
hereby declare as follows:
1.
Appointment of Patient Advocate: In recognition of the fact.
that there may come a time when I will become unable to make my own
health care decisions because of illness, injury or other
circumstances, I hereby appoint
Name of Agent:
Address:
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Evening
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(referred to herein as my "alternate agent")
Name of•Alternate Agent:
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FRIDAY, APRIL 3, 1992
Evening
This appointment shall take effect in the event I become unable,
because of illness, injury or other circumstances, to make my own
health care decisions.
Jewish Law to Govern Health Care Decisions: I am Jewish.
2.
It is my desire, and I hereby direct, that all health care decisions
for
me
be made pursuant to Jewish law and custom as determined
made
The first page of the Halachic Living Will for Michigan.
Call for your appointment
rrir
Telephone: Day
to serve in such capacity. (See Appendix "A").
354-6600
state to state, the Aguda re-
cently amended its first
Halachic Living Will to con-
form to the laws of 27 addi-
tional states, including
Michigan.
Available to Jews 18 years
and older through the Aguda
or local attorneys, the five-
page document purposely
avoids encouraging any
specific medical course of ac-
tion.
"We did that because there
are different positions on
different medical issues,"
said a spokesman for the
Aguda, a New York-based
Orthodox organization that
sponsors educational, re-
ligious and social welfare
programs worldwide. "The
will allows for both max-
imum flexibility — by cover-
ing unanticipated situations
— and for use by adherents
of any particular position on
medical questions of
halachic controversy."
Under the Durable Power
of Attorney for Health Care
Act, enacted last year in
Michigan, hospitals and
nursing facilities are
obligated to inform a patient
of his right to refuse medical
treatment, food and water,
in addition to naming a pa-
tient advocate to make
health-care decisions in his
behalf.
Orthodox Jews do not sup-
port a patient's right to
refuse food or water or
remove life-sustaining
medical equipment.
Neither the Conservative
nor Reform movements have
taken positions on continued
medical care in life-or-death
situations.
Some Conservative rabbis,
such as Rabbi Elliot Dorff,
professor of philosophy at
the University of Judaism in
Los Angeles, argue that
terminally-ill Jews should
be allowed to starve them-
selves to death.
Rabbi Avram Israel
Reisner, chairman of the
Conservative movement's
"The will allows for
both maximum
flexibility and for
use by adherents
of any particular
position on
medical questions
of halachic
controversy."
subcommittee on biomedical
ethics of the Committee on
Jewish Law and Standards,
disagrees.
"What the patient may
never do — for it runs
counter to the Divine trust —
is to say, 'Enough already.
Let's get this over with,' " he
said.
The late Rabbi Solomon
Freehof, writing in Ameri-
can Reform Responsa, said,
"If the patient is a hopeless-
ly dying patient, the physi-
cian has no duty to keep him
alive a little longer. He is
entitled to die." El