United Synagoge Hospital Visitation
United Synagoge Hospital Visitation Committee
Chairman: Keith D. Simons
Administrative Director: Sue Soloway
Senior Hospital Chaplain: Rabbi Zorach Meir Salasnik
Tel: 020 8457 9709
Fax: 020 8457 9707
Caring for Jewish Patients in Hospital
Caring for Jewish patients in your hospital may appear to be a daunting task, because Judaism is an all -embracing Religion that directs every aspect of its adherents' lives. Nevertheless it has always promoted Health Care, to such an extent that when it comes to life threatening situations, some of our most important tenets can be over-ridden. Although Jewish patients observe Judaism in varying degrees, it may be helpful to have an understanding of what Judaism is about, and what special religious requirements your Jewish patient may want.
As Judaism is well over 3,000 years old, it has a very rich heritage, therefore this guide is not designed to answer every question you may have concerning Judaism, but rather to help you to care for your Jewish patient. The guide is divided into three parts:
Almost all forms of required medical treatment are permitted, and indeed encouraged in Jewish law, as the guiding principle in Judaism's attitude to medical and health care is that the saving of life is paramount. This includes blood transfusions or the injection of non-Kosher products such as insulin derived from animal sources.
Life-Threatening conditions
If a patient's condition is such that his life is, or may possibly be in danger and there is no time to ask a Rabbi for advice, all medical treatment designed to avert the threat to life should be carried without question and without delay.
The only exceptions to this rule are forms of medical treatment that involve the death of another person.
Jewish Medico-Ethical Issues
Jewish law does have specific guidelines regarding the following medico-ethical issues:
• Abortion
• Organ transplants
• Potentially life threatening forms of medical treatment
• Termination of life supporting activity and machinery
• Genetic, cell and experimental treatment
• Fertility treatment
• Contraception
• Organ donation
Patients involved in the above procedures may want to consult a Rabbi and may appreciate consultation between the doctors and his or her Rabbi.
If the patient is, or might be, in a potentially life-threatening situation involving the above listed procedures, a Rabbi should always be consulted before undertaking any of these procedures if this does not jeopardise the patient's condition.
Non Dangerous Conditions
A patient who is not dangerously ill should not normally be given non-Kosher food. Very observant Jewish patients may prefer not to undergo medical treatment (such as an operation) on the Sabbath or major Festivals, if the treatment can be delayed without any trouble and without affecting the patient's condition.
Childbirth
In Jewish law, every woman in the process of childbirth is deemed to be in a life-threatening situation, even if the birth is proceeding normally. Therefore all measures deemed necessary for childbirth, may and should be taken even on the Sabbath or Festivals.
The process of childbirth is defined as commencing either:
a. When the woman can no longer walk unaided, or
b. When she begins to bleed, or
c. When she has regular contractions.
The process of childbirth continues for up to 30 days after childbirth, and during this process, whatever treatment she requires, may be carried out.
If the mother's life is in imminent danger at any stage during childbirth, and the only way to save her life is by aborting the fetus, it is permitted (and indeed obligatory) in Jewish law to terminate the pregnancy. However once the head is born, the fetus is treated as an independent human being whose life may not be sacrificed even to save the mother's life.
Once the process of childbirth has commenced, the obligation to fast on Yom Kippur and other fast days is suspended for seven days. Between seven and 30 days after the birth, the mother should fast on Yom Kippur (but if a doctor feels this is medically inadvisable, please consult a Rabbi). On the other fast days (especially Tisha B'Av) she should try to fast, unless she feels weak or unwell.
A woman who suffers a miscarriage more that 40 days after conception (i.e. in practice, more than 35 days after the date of her last missed period) is treated in Jewish law as if she had given birth.
Circumcision
Circumcision is one of the most fundamental and oldest Jewish observances. It marks the entry of Jewish males into the Covenant between God and the Jewish people.
Circumcision is a simple operation to remove the foreskin, the skin that overhangs the tip of the penis, which is usually performed in the daytime on the eighth day after birth. It is a quick operation and the child heals within a few days.
The circumcision is performed by a person called a Mohel. He will be a deeply religious person who is highly trained, having a thorough knowledge of all the laws of circumcision, and will have been trained and experienced in all the necessary surgical technique. Arrangements to obtain the services of a qualified Mohel can be made by via the List of Registered Mohelim. The Initiation Society keeps a register of qualified persons and constantly monitors their performance and competence both religiously and medically.
If a circumcision is performed in the hospital, it would be appreciated if a room could be set aside for this purpose. It is customary to have ten men present, and to also have a small celebration afterwards.
If the child is ill or too weak, the circumcision is postponed until the baby is fit and strong enough. The most common problem affecting circumcision is jaundice. Even when the baby is suffering only from physiological jaundice of the newborn, the Mohel may wish to delay the circumcision. The Mohel should always be consulted when it is felt that the circumcision should be postponed. In any case he will always check before to see if the baby is ready for the procedure. Jewish law has strict rules for determining when a baby is unwell, and may, for example, delay a circumcision even if the baby is only suffering from a sticky eye.
This may also be the case when a baby is born premature or underweight, or has feeding problems.
The Sabbath and Medical Treatment
An important principle within Judaism is the saving of life, to such an extent that it can even over-ride the laws of Shabbat. Therefore, especially in the event of life threatening or serious situations, it is permissible for the patient to break the Sabbath laws. However, minor treatments, for which there is no urgency, should be avoided on the Sabbath. Relatives of the patient are also only permitted to break the Sabbath laws, in order to save life. Therefore they would be permitted to drive to the hospital to bring a patient for any life saving or serious treatment, but would not be able to drive back home.
Terminal Patients
Jewish law prohibits any active intervention that would hasten the death of a terminal patient. The patient should be kept as comfortable as possible. It is not permitted to move a dying patient as this may hasten death. Where this is thought to be necessary, a Rabbi should be consulted.
A patient who is dying may wish to recite the Shema, which is a Hebrew declaration of belief in God. He may also wish to make a confession known as Viddui. In addition the patient may want to see a Rabbi with whom to say these prayers, or wish for Psalms to be recited. If possible arrangements should be made for the patient's own Rabbi to attend. Failing this the official Jewish Chaplain attached to the particular hospital should be contacted, or if this is not possible the Visitation Committee can arrange for the attendance of a Rabbi. There is no special ceremony of last rites.
Death and Burial
Once death occurs, a Rabbi should be contacted as soon as possible. If this is not possible (especially if it on a Sabbath or a Major Festival) the eyes should be closed. It is essential that the body is laid flat with hands open, arms parallel and close to the body and legs stretched out straight.
The greatest respect that can be shown towards the deceased, is to do nothing further, apart from cleansing orifices only to the extent required to preserve human dignity. The body should then be completely covered (including the head) in a white sheet, and where possible should not be unattended after death. Some families will request that the body be placed on the floor for a short time.
Jewish law requires burial to take place as soon as possible after death, and any unnecessary delay must be avoided. Cremation is not permitted in Orthodox Jewish law. For further information please consult our "What To Do In The Event Of A Bereavement" section
Upcoming Events
SUNDAY 29 APRIL 2011
F@B PRESENTS
THE "NOT THE OLYMPICS" SUPPER QUIZ
this week
shabbat times
Feb. 10th - 11th
18th Shevat
Begins: 16:51
Ends: 17:56
Sedra: Yitro
Belmont Synagogue
- Totally Communications - Web Designers London