Organ banks are considered acceptable as long as the organs are to eventually be used for transplants. Animal or artificial parts are allowed if viable and able to save a life or restore health. These animals do not have to be considered kosher because the intention to save a life is greater than dietary laws. The topic of donating one’s body to science is debatable. Some argue that Jewish people must do it so Jewish individual avoid animosity towards Judaism. One rabbi stated that “one may make one’s body available to first-year medical students to study anatomy provided that the body parts are subsequently buried according to Jewish law (Dorff, 2005, p. 864).” Oliver, Woyodt, Ahmed, and Saif (2010) state that organ donation should only
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He stated that Orthodox Jewish thinkers will not remove life support for life is not man’s to end. This is due to the preservation of life being taken as seriously as idolatry, adultery, and murder. This is also due to the preservation of life being taken as the highest virtue above all else. He also states that artificial nutrition and hydration are viewed as supportive care, being on the same level as washing and grooming, rather than medical treatment. Orthodox followers would consider discontinuing life-support systems acceptable if life was not …show more content…
Aninut, the preburial stage, allows for the recognition of death. It is in this time frame that the body is placed in the ground. The proper burial process may give individuals not only the recognition of the death but also lets the person begin to react to the death. Shiva is when distant family and friends visit the immediate family in their time of loss. This is similar to calling hours. During this time frame friends and family members of the deceased have a week to recollect themselves. During this time loved ones reminisce the death and stories are told of the deceased. Relinquishing the old attachments can also be completed in the Shiva. Though this takes more than a week, relinquishing the old attachment can be done in this timeframe (Rando, 1993). Relinquishing can also be carried into Shloshim. Shloshim is the first 30 days after the death. This would be considered towards the end of the confrontations phases. After one month the death is usually thoroughly relinquished and readjusting has begun (Rando,
He stated that Orthodox Jewish thinkers will not remove life support for life is not man’s to end. This is due to the preservation of life being taken as seriously as idolatry, adultery, and murder. This is also due to the preservation of life being taken as the highest virtue above all else. He also states that artificial nutrition and hydration are viewed as supportive care, being on the same level as washing and grooming, rather than medical treatment. Orthodox followers would consider discontinuing life-support systems acceptable if life was not …show more content…
Aninut, the preburial stage, allows for the recognition of death. It is in this time frame that the body is placed in the ground. The proper burial process may give individuals not only the recognition of the death but also lets the person begin to react to the death. Shiva is when distant family and friends visit the immediate family in their time of loss. This is similar to calling hours. During this time frame friends and family members of the deceased have a week to recollect themselves. During this time loved ones reminisce the death and stories are told of the deceased. Relinquishing the old attachments can also be completed in the Shiva. Though this takes more than a week, relinquishing the old attachment can be done in this timeframe (Rando, 1993). Relinquishing can also be carried into Shloshim. Shloshim is the first 30 days after the death. This would be considered towards the end of the confrontations phases. After one month the death is usually thoroughly relinquished and readjusting has begun (Rando,