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But, independent of the aspect of futility, in the case of the first patient, halacha would likely dictate that intervention is forbidden because of the principle of "goses" (the moribund patient).

After all the adventures we have experienced together, I can only imagine what the years to come will hold.

Reviving the patient may be possible, but cardiac arrest will almost certainly recur within a very short time.

This can be contrasted with performing CPR on an otherwise healthy individual who develops an irregular heart rhythm that will result in sudden death.

An example would be a patient with a cancer that has not been shown to be responsive to standard chemotherapy. But clearly, according to Rabbi Moshe Feinstein, if the patient is in intractable pain and the therapy is not proven to be efficacious, the patient may refuse the physician's offer of a "futile" therapy that prolongs life without a reasonable expectation of cure or relief of pain.

Rabbi Shlomo Zalman Auerbach writes that while we cannot force the patient to accept the treatment, the patient should be encouraged to accept the therapy because of the intrinsic value of life lived even in extreme pain.

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