LEV506 Rabbi Joseph H. Prouser contends that it is obligatory for Jews to donate their organs upon their own death, and arrangements should be made while one is still alive to that effect. Furthermore, the family that refuses to allow the deceased's organs to be harvested is in violation of [this verse]. https://www.rabbinicalassembly.org/sites/default/files/public/halakhah/teshuvot/19912000/prouser_chesed.pdf; https://www.rabbinicalassembly.org/sites/default/files/public/halakhah/teshuvot/19912000/prouser_organ.pdf (By Shai Cherry, "Ethical Theories in the Conservative Movement"

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LEV509 The obligation to save a person from any hazard to his life or health devolves on anyone able to do so. Every person is duty-bound not only to protect his own life and health, (Yoreh De'ah, 116; Hoshen Mishpat, 427:9-10) but also those of his neighbor (Hoshen Mishpat, 426:1, 427:1-10). Anyone refusing to come to the rescue of a person in danger of losing life, limb or property is guilty of transgressing the biblical law "Thou shall not stand upon the blood of thy neighbor" [this verse, Rashi a.l.] It is questionable, however how far one must, or may, be prepared to risk one's own life or health in an effort to save one's fellow; the duty, and possibly the right, to do so may be limited to risking a less likely loss for a more likely gain. (Bet Yosef, Hoshen Mishpat, 426; for details, see Jakobovits, Jewish Medical Ethics, p. 96f). In any event, when there is no risk involved, the obligation to save one's neighbor from any danger is unconditional. Hence the refusal of a doctor to extend medical aid when required is deemed tantamount to bloodshed, unless a more competent doctor is readily available (Yoreh De'ah, 336:1).

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LEV500 … the law of the rodef, the "pursuer"… states that if A is pursuing B to kill him, either directly or indirectly, anyone may save B even at the cost of A's life. This is inferred from the biblical law that a betrothed woman may be saved from rape at the cost of the assailant's life [this verse, Sanhedrin 73a]. The traditional capital charge with its formal court proceedings applied to acts that have already been committed; when the person himself had committed the murder and only when a human life had been taken. By contrast, the rule of the rodef applies to individuals before they have committed the crime and are only threatening. In other words, we are dealing here with prevention rather than punishment. The law of the rodef applies to crimes that are indirectly caused, even if the action is directed only against the property of the victim ... This kind of sentence does not depend upon properly constituted courts and formal rules of procedure, but any person who is witness to such a pursuit is obligated to take action.

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LEV504 Jewish moralists have been quick to point out, in considering our ongoing obligation to rescue the lives and property of others when they are in danger [this verse], that we must train ourselves to make quick and effective responses to new situations and must develop ability to make a realistic judgment as to what is possible. Rabbi Jonah Gerondi makes this important practical suggestion: "It is good and very proper that there be in every community volunteers consisting of intelligent people who should be prepared and equipped for all means of rescue work [hatzalah] in the event that any man or woman be in trouble. For behold, we are obligated to bestir ourselves for the lost ox or sheep of our neighbor and mind it until the owner claims it, how much more should we be prepared to work for the well-being of their owners themselves. As the prophet Isaiah says: "… Bring the poor that are cast out to the house" (Gerondi, Sha'arei Teshuvah, p. 68. Isaiah 58:7).

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LEV507 See [[EXOD803]] Exodus 23:5 burden TAMARI 300

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LEV511 Whence is it derived that if one sees his neighbor drowning in the sea, being dragged by an animal, or being waylaid by robbers -- whence is it derived that he is obliged to save him? From: "Do not stand idly by the blood of your neighbor" (Sanhedrin 73a)

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LEV510 The Rabbis taught: Whence is it derived that if one pursues another to kill him, the second may be saved by [taking] the life of the first? From: "Do not stand idly by the blood of your neighbor" (Sanhedrin 73a)

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LEV505 One the essential principles of derech eretz is to help those who suffer. Rabbeinu Yonah writes (Shaarei Teshuvah 3:70): "We have been taught to attempt to help our acquaintances, to advise them and to assist them in their time of anguish, as it says, 'You shall not stand aside when mischief befalls your neighbor' [this verse]. If the Torah commands us to care for our neighbor's ox and sheep, then certainly we are obligated to care for him. If you have the ability to help him, either through advice or action, and you act as if you are not able to do so, your strength will be taken away; the punishment is proportional to the sin." Thus, Rabbeinu Yonah continues, it is necessary to appoint volunteers in every city who are willing to extend help to anyone who requires it. In Iggeres HaTeshuvah it is suggested that jovial and personable people should be appointed to make peace between Jews, as the verse says, "A soft answer turns away wrath, but grievous words stir up anger" (Mishlei 15:1). David HaMelech prayed that his son Shlomo should have these qualities: "For he shall deliver the needy when he cries; the poor also, and he who has no helper. He will spare the poor and needy, and shall save the souls of the needy. He will redeem their souls from deceit and violence, and precious shall their blood be in his sight (Tehillim [Psalms-AJL] 72:12-14). The Rambam writes that a king of Israel must possess these qualities: "He must be giving and merciful to meek and great people alike. He must pursue their well-being, and he must respect the honor of even the smallest of the small" (Hilchos Melachim 2:6). Rabbeinu Yonah writes in Shaarei Teshuvah 3:13: "A man must seek the well-being of his nation and exert himself for the benefit of his fellow Jew, whether he be poor or wealthy. This is one of the most essential and stringent requirements."

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LEV512 See [[DEUT1110]] Deuteronomy 22:3 ignore GATES 245

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LEV516 Another area where a person would be obligated to reveal confidential information is a case in which refusing to divulge the information would cause harm to befall an individual. According to Jewish law (Shulchan Aruch, Choshen Mishpat 426:1), if an individual knows that people are plotting against a particular person and the person refuses to divulge that information, even if obtained confidentially, that person has violated the prohibition of standing by while a brother's blood has been spilled [this verse]. How much and how immediate must harm be in order to obligate a person to reveal a confidence is discussed by the modern decisors. ... The Chafetz Chaim (Sefer Shemirat Halashon, Hilchot Rechilut, chap. 9, examples 2 and 3) writes that when another person is about to enter a business partnership and you know information that the potential partner is untrustworthy and would ruin the other person financially, then you have an obligation to "gossip" and reveal the information, even if it was obtained in confidence, under the heading of "Thou shalt not stand by while thy brother's blood is being spilled" [this verse and see notes of the Chafetz Chaim were he discusses this]. Similarly, if two people are about to enter marriage and you possess information that were the potential spouse to know, he or she would end the marriage, you are obligated to tell the person. This is not a law granting permission to tell, but it is an obligation to reveal the information.

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