Halacha Dissected
A medical student once asked Rabbi Sprung whether it was permitted to dissect a cadaver, assuming it is not Jewish. Several reasons exist for why the Torah forbids desecrating a corpse in general. Firstly, it is a disgrace to the dead, as a body should be prepared for burial and interred as soon as possible (Devarim 21:23). Secondly, it is forbidden to derive benefit from a dead body (Sanhedrin 46b). Thirdly, a human being has inherent holiness without a soul; therefore, desecrating it is forbidden.
The Noda B’Yehuda (Tinyana, Y.D. 210) was asked whether a body was permitted to be dissected to study “Choli ha’Even b’Kis” (bladder stones). Doctors could better understand the disease and treat future patients by examining this body. Although the Gemara (Bava Basra 155a) may permit the dissection of the dead for hatzalos nefashos (endangered life), here that would not apply. The Noda B’Yehuda argued that in this case, there is no need for hatzalos nefashos, and it's merely for understanding the disease. One would be allowed to dissect a cadaver if there is a current Safek Pikuach Nefesh. The Chazon Ish qualified this statement, emphasizing that specific conditions must be present to permit dissection, such as an epidemic or a currently ill patient in need of a remedy. To explain the Poskim’s stance, the underlying principle is that we do not allow the breaking of halacha for potential future scenarios. If exceptions were made for every possible concern, numerous mitzvos and obligations could be overridden.
Therefore, one must strive to “actively” avoid participating in the dissection of a cadaver. If one can object based on religious grounds but still passively observe their partner, then one is encouraged to do so. However, each situation and case is different, and one should consult their halachic authority as there is room for an exemption to be granted under specific circumstances.
Adapted from Medicalhalacha.org