Jewish Law on End-of-Life Prayer: Mercy, Suffering, and Divine Will

In the words of the prophets we find cases where prayers were offered that a sick or suffering person should die. For example, regarding Eliyahu Hanavi (Elijah the Prophet) (Kings I,19), he said: “It is enough now, O Lord; take my soul.” Similarly, the prophet Yonah said: “And now, O Lord, please take my soul from me.”

In rabbinic literature as well, there are several examples. In Taanit (23a), we read about Choni HaMeagel, who asked God to take his soul, and his request was granted — God heard his prayer and took him.

End-of-Life Suffering

Rabbeinu Nissim (the Ran), in his commentary on Nedarim (40a), explains that there are situations in which a patient is terminally ill, and prolonging his life serves only to increase his suffering. Although suffering can have spiritual value by purifying a person and bringing atonement, nonetheless, when the suffering brings no further benefit, one may pray that God in His great mercy should take the person’s soul, thereby saving him from pain and granting him eternal blessing.

Prayer vs. Action

Rabbi Ovadia Yosef wrote that although it is absolutely forbidden by Torah law to actively cause the death of even a person in severe suffering, there is no prohibition in words alone, when one prays that God Himself should release the patient from his pain through death. Since no physical action is taken, this is not under the prohibition of taking life.

In his writings on the laws of mourning, Rabbi Ovadia Yosef added that many later authorities ruled in accordance with the Ran’s approach, and therefore, in principle, this view could be followed in practice.

Rabbi Wosner’s Caution

Rabbi Shmuel HaLevi Wosner (author of Shevet HaLevi 10:292:3) strongly cautioned that in practice it is nearly impossible to determine when such a prayer is appropriate. Sometimes it may appear that death would be better for the patient than life, but in truth, prolonging his life could still bring him merit or hidden benefit. For this reason, he argued, one must be very careful not to apply the Ran’s words too freely.

Practical Halachic Ruling

In practice, Rabbi Ovadia Yosef ruled that when a patient is clearly terminal, and prolonging life only adds unbearable suffering, the correct prayer is to ask God to do what is best for the patient. One should pray:

• That God have mercy and heal the patient if possible.

• If the heavenly decree has already been sealed, that God should remove the suffering and do what is good in His eyes.

This prayer expresses full compassion without presuming to know what is truly best.

A Story from Rabbi Ovadia Yosef’s Life

Many years ago, there was a man who lay in a vegetative state for years, unable to move, while his young wife lived in constant anguish, her life slipping away. She knew her husband would never recover, and feared losing her best years without being able to rebuild her life.

When Rabbi Ovadia Yosef heard of her situation, he personally came to the man’s bedside. Together with a group of ten men, he performed a special tikkun (spiritual rectification) brought down by the Kabbalists. Immediately after the completion of this ritual, the man passed away peacefully. It was seen as a wondrous sign of divine mercy.