Treifah: A treifah is likewise defined by the presence of an illness or pathology that “the physicians say . . . does not have any remedy for humans, and it will surely cause his death” (Maimonides, Mishnah Torah, Laws Concerning Murder . . . 2:8).

Goses: A goses differs from a treifah in that a goses is not considered to have a specific illness or pathology, but is considered “an individual whose time has come.” Feinstein, M: Iggeros Moshe, Choshen Mishpat II: 73.

One may not put salt on a goses’s tongue in order to keep them alive a little longer” (Rabbi Moses Isserles, Shulchan Aruch Yoreh Deah 339:1).

Even if a goses is suffering from terrible pain and asks someone to kill him, the patient may not be touched (although his pain must be appropriately treated, as will be discussed below). Additionally, a patient who is dying and asks to be moved to another place so he can die there, may not be moved (Sefer Hasidim 723).

It was taught, that not many days passed until Rabbi Yosi ben Kisma died. All of the great Romans came to bury Rabbi Yosi and eulogize him. When the Romans were returning from the grave, they found Rabbi Chanina ben Teradion sitting, teaching Torah in public assemblies with a Torah Scroll in his bosom. The Romans folded the Torah scroll around Rabbi Chanina, wrapped him in ropes, lit a fire, and brought wet wool sponges, placing them on Rabbi Chanina's body so the Rabbi would not die swiftly. Rabbi Chanina's daughter said, 'Father, how can I see you thus?' Rabbi Chanina said to his daughter, 'If I alone was burned, it would have been hard for me. Now that I am burning with a Torah scroll, I know the One who will respond to the disgrace of a Torah scroll will also see after my disgrace. Rabbi Chanina's students asked, 'Rabbi, what do you see?' Rabbi Chanina replied, 'I see paper burning and [the Torah's] letters flying.' His students said, 'You should open your mouth and let the fire enter [thus ending your suffering]!' Rabbi Chanina replied, 'I would prefer the One who gave me my soul should take it rather than my harming myself.' The executioner said, 'Rabbi, if I take the sponges away and fan the flames, will you bring me to heaven?' Rabbi Chanina said, 'Yes.' The executioner said, 'Swear it.' Rabbi Chanina swore. The executioner immediately increased the flames and took the sponges away. Rabbi Chanina died quickly, and the executioner jumped, falling into the flames. A heavenly voice proclaimed 'Rabbi Chanina ben Teradion and the executioner are accepted into Heaven!' Rabbi Meir cried [when he heard the story] and said, 'There are those who acquire their share in Heaven in one moment, and other who acquire it over many years.'

On the day when Rabbi [R. Judah haNasi (135-220 C.E.)] died the Rabbis decreed a public fast and [before that] they offered prayers for heavenly mercy [that he would not die]. Rabbi's handmaid ascended the roof and prayed: 'The immortals [the angels] desire Rabbi [to join them] and the mortals [humans] desire Rabbi [to remain with them]; may it be the will [of God] that the mortals may overpower the immortals'. When, however, she saw how often he resorted to the privy [He was suffering from acute and painful diarrhea] painfully taking off his tefillin [These must not be worn when the body is not in a state of perfect cleanliness] and putting them on again, she prayed: 'May it be the will [of God] that the immortals may overpower the mortals'. As the Rabbis incessantly continued their prayers for [heavenly] mercy she took up a jar and threw it down from the roof to the ground. [For a moment] they ceased praying and the soul of Rabbi departed.

If a goses is being kept alive by the noise made a woodchopper chopping wood, one is permitted to ask the woodchopper to stop and allow the patient to die (Rabbi Moses Isserles, Shulchan Aruch Yoreh Deah 339:1).

A. Touching does not refer to basic care needs such as cleansing and providing liquids by mouth to overcome dryness. . . . Routine hospital procedures, such as drawing blood or even taking temperature, have no place in the final hours of a patient’s life. (Feinstein, M: Iggeros Moshe, Choshen Mishpat II: 73.)

B. "End-of Life Issues: 7 Do's and Don'ts You Must Know"

Do not choose palliative care and/or hospice services unless the provider respects Halacha and considers the Rabbi and integral part of the team. If you choose palliative care and/or hospice services according to Halacha, then nutrition, hydration and other Halachic requirements should be provided. It is important to choose a palliative care/hospice that is sensitive to the needs of the religious patient, encourages the patient/family to consult with their Rav or Halachic authority, considers the Rav an integral member of the team, will consult with your designated physician regarding the dosages for morphine or other pain killers, and where there is ongoing supervision to assure continued adherence to Halacha.

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(From ChayimAruchim.com, The Center for Culturally Sensitive Health Advocacy and Counseling established by Agudath Israel of America to help our community make health care decisions according to halacha. With a team of halachic authorities, legal experts, medical, patient and pastoral care professionals and high-level government policy advocates, Chayim Aruchim endeavors to serve as a vital resource in championing, promoting and ensuring the implementation of preferences of Torah observant patients' care decisions in compliance with halacha.)