Igros Moshe (Choshen Mishpat II #73.1) Question: Are there patients who should not be given medication to prolong there short life expectendcy? Answer We see concerning the death of Rabbi Yehudah HaNasi that the prayers of the rabbis did not cure him but just kept him alive (Kesubos 104a).When his maid servant saw his great sufferering she first prayed that they stop praying but this didn’t stop them so she made a loud noise and that distracted them from their prayers and he died. This gemora shows that there are times to pray for a person to die who is in great suffering but can not be cured either through medicine or prayers. The Ran in Nedarim (40) also says there are times to pray that a sick person die.based on the gemora in Kesubos. Thus for thse cases that are incurable and he is suffering his life should not be prolonged with medical tratments. He can not be given treatment to shorten his life even a little bit because it is considered murder. Thus only passive methods of withholding treatment are allowed not active ones that kill him. Therefore if there are pain killers which are not harmful he should be given them because he is not considered a gosais. A seriously sick patient who is able to breathe needs to be given oxygen even if he can’t be cured by this.It is viewed as easying his suffering. Nevertheless to see whether he has died he should be checked every hour or two whether he is still alive. This should be continued until the oxygen tank is finished .
Igros Moshe (Choshen Mishpat II #74.1) Question You requested I clarify what I wrote about treating incurable patients who are suffering Answer I don’t see the need for additional explanation as I dont understand why you think my original answer can be mistaken. I simply said if the doctors know no cure for his sickness or treatment to ease the pain but can only prolong his painful life – he should not be given that treatment. This is like the case of Rabbi Yehuda Hanasi (Kesubos 104a) where prayer did not cure him or stop the suffering but helped only to prolong his life of suffering. When his maid servant saw she could not stop these prayers through her prayers she distracted them by making a loud noise and then he died. This gemora is cited by the Ran as proof that one can pray for a person in incurable pain to die. We should not learn from this that we should pray that a person die.G-d forbid! We learn that if the person is incurable and can not reduce his suffering that at best they can prolong his life of suffering that they should not give treatment to prolong his life. It is obvious that if it helps him survive until he can be given a real cure that this should be done. The patient doesn’t even need to be asked whether he wants it nor is he listened to if he says he doesn’t want it. However it is best if wants the treatment since forcing treatment might be harmful. . The Remah also says that it is permissible or even required to remove all things that are preventing death even if this hastens death just a small amount. Obviously this is because of the suffering of the gosais. If there is no suffering there is no reason to remove what is impeding death. .Treatment can also be done in these cases if it makes the patient feel better.
There's also Rabbi Chananyah ben Teradyon's example.
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