Jewish Bioethcs - Overview

Jewish ethical teachings are always centered around two basic concepts - the right relationship with God and the right relationship with other human beings. This helps guide adherants to making the right decisions in bioethical situations where the Torah may not have made direct reference to the circumstance as it may not have existed at the time when Mitzvot were formed (given). Teachings on modern bioethical situations therefore must be determined through close study and apt interpretation of the TenNaCh, particularly the Torah, the 613 Mitzvot, Halachah law and rabbinical teachings and discussion (the Talmud). Conservative and Reform Jews may also look to the Responsa, a collection of legal ruling by prominent rabbis on issues that have arisen over the centuries, for guidance This is all done in consultation with today's Rabbi who have great understanding of Torah and Jewish law from years of study, discussion and practice.

They also look towards particular ethical concepts that guide the Jewish adherents in doing the right thing in a range of situations. These include actions which are essential to Jewish ethics:

• Gemilut Chassidim = these are deeds of loving kindness eg. hospitality to strangers, caring for and visiting the sick, helping the poor, compassion for relatives of the deceased etc. 
• Tikkun Olam = "Repair eternity" is the rough translation to this - it basically translates to 'repair the world' and the idea is to perform acts or act in a way that will make the world its best place. That is making the world and the communities in it, they can possibly be, an ideal world. 
• Pikuach Nefesh = the principle that all other laws can be broken if necessary to save a human life. The preservation of human life comes before and overrides almost all other Jewish laws and teachings. 

These three actions help guide a Jewish adherent in doing the right thing in moments or times of ethical uncertainty.

kinloss.org.uk - accessed 30.8.16

Besides these, there are principles of Jewish ethics that should be followed. These include: 

1. All life is sacred and has equal and infinite value - this means that all life is of the same value - no life should be sacrificed for another. It also means that every moment of a persons life has value and unlimited potential - from the moment of their first breath (or conception depending on the variant) until their last breath their life is of the same value as anyone else's.
2. Our lives and bodies belong to God and we are made in the image and likeness of Him. God is the creator who gave us life and therefore all life belongs to God. Based on this principle, we need to take care of our lives as best we can (as our life and our body is from God) and it is not the place of human's interfere with God's creation and plan for our lives. 
3. Sickness and death are all parts of life. Because these are natural parts of life and ultimately of God's plan for us, we should not interfere with illness and death too much and should accept them as a part of our human condition
4. Improvement of a patient's quality of life is a constant commitment. All effort should be made to keep an ill or dying patient as comfortable as possible and to make sure their quality of life is the best it can be. 

The Jewish sacred texts and other sources, the essential ethical actions and the Jewish bioethical principles all help the Jewish adherent to determine the most ethical course of action when faces with moral or unknown dilemmas.