Prolonging Life, While Permitting Death

The separation of the spirit from the body, which has been its dwelling place for the person's whole lifetime, is usually not sudden.  It is a prolonged and traumatic process for the soul, which begins well before the actual death and continues afterwards as well.

The Zohar says that a full thirty days before a person's death, the inner soul is aware of its imminent separation from the body; but this awareness doesn't penetrate a person's consciousness (Zohar Vayechi, I:227a.)  However, by the time a person is in his last moments, the throes of this traumatic separation are evident. 

Our law discerns a surprising and profound distinction between two instances of a person's life coming to an end: one where the soul is trying with all its might to remain attached to the body, even as the body's vitality is waning; and another where the soul is already striving to leave the wasting body, but for some reason is prevented from doing so.  In both cases, consideration for the spirit dictates that we not interfere with its desire (SA YD 339.)

As long as a person is alive, the soul has a mission in this world.  Even in a person's last moments, the soul desires to take advantage of every last moment in the material world, the world of Divine service in which the spirit has the maximal opportunity to refine itself in this world. 

A person's last moments of life are considered as "life" for all intents and purposes.  We do everything we can to save human life, even if it means breaking Shabbat or other prohibitions; and hastening the death is considered an act of murder (though the punishment is less than in the murder of a healthy person).  What after all is the difference between a second, a minute, or a year of life?  Each human life has infinite value, so too each and every instant of that life.

Yet sometimes the opposite may occur.  The spirit's time to depart the body and to begin its journey to the world of souls may have come, yet some artificial obstacle may be obstructing its way.  Medieval authorities spoke of a loud hammering sound that so distracts the spirit, so to speak, that it is unable to go about separating itself from the body; in this case, it is permissible to stop the noise (Darkhei Moshe YD 339:1.)  Modern authorities have referred to what are sometimes called "extraordinary measures" to extend life (Igrot Moshe YD II 174.)

It is important to note that what many hospitals consider "extraordinary measures" are in Jewish law not considered extraordinary at all, but rather obligatory measures to save life.  But the principle remains that in those unusual cases where a measure only serves to prevent the spirit from departing the body in its appointed time, it is permissible to refrain from applying these measures.

KEEPING THE BODY COMPANY

Just as the separation of body and soul begins before the moment of death, it continues afterwards.  The soul is still accustomed to an earthly existence, and to the abode of the body; even after death it remains in the vicinity of its former home for a period of time.  At this time, our tradition tells us that the soul is confused and frightened by its traumatic separation; the presence of other people in the room helps to calm and reassure it (Kol Bo cited in Beit Yosef YD 339:4.)

POURING OUT THE WATER

There is an ancient custom that when a person dies, the houses in the immediate vicinity pour out all water standing in utensils.  One reason for this custom is that it is a subtle way of informing the entire neighborhood that a death has occurred (SA YD 339:5 and Shach.)

There is an evident dignity to publicizing the news of a death in a prompt yet subdued way, without fanfare.  Yet we may still ask why specifically this sign was chosen.  One understanding is that the pouring out of the water symbolizes the soul that has been poured out of the body.  The body's purpose is to be a receptacle for the spirit; once the spirit departs, it is as useless as a discarded vessel.