Genetic Engineering: A Call for Restraint

A biblical prohibition against mixing species teaches us that we are partners in creation -- but with limits

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To Be God’s Partner Is Not to Be God

The Torah portion of Kedoshim is about just this -- holiness. Holiness seems to be a difficult, distant concept. But this Biblical conception of holiness is not about the mysterium tremendum. It is a code of behavior for everyday life, ranging from the ethically sublime (“love your neighbor as yourself”) to ritually obscure details of the sacrificial cult. It includes commandments known as hukkim, rules with no apparent purpose. And one of these is the prohibition of kilai’im (mixed kinds): “You shall not let your cattle mate with a different species; you shall not sew your field with two kinds of seed...” (Leviticus 19:19).

These laws clearly limit our intervention in the natural world. Yet one mainstream Jewish approach to our role in nature holds that the world is not yet perfect, but full of raw material and potential that we are commanded to actively develop and fulfill. We are to partner with God in daily completing the act of Creation.

There is a difference, though, between being a partner with God and being God. Now more than ever, with all the awe-inspiring achievements of modern technology, we are in danger of believing that we can control nature, that through our cleverness and power we can competently devise new creatures to serve our needs.

To Our Knowledge, the Tradition Can Add Wisdom

We moderns may be long on knowledge, but we’re painfully short on wisdom. At issue in the laws of kilai’im is whether there are, or should be, limits. How far is too far? These ancient, seemingly archaic conceptions of human self-restraint as a condition for holiness are essential for us to grapple with the ethical questions of appropriate technology, human needs, the natural world and “progress.” Rather than being beyond human ken, they articulate that gut opposition to technological hubris.

Many environmentalists turn to pre-modern, indigenous cultures tied closely to the land for a vantage point outside our modern ethos from which to critique it. Judaism is in many ways just such a tradition. Our own age-old “tribal” wisdom can play a vital role in formulating a critical assessment of the modern technology and consumer culture that set the tone of so much of our lives. Sometimes our human-based ideal of the good is just not enough. In order to be good, the late teacher Abraham Joshua Heschel said, we need to strive to be holy.

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Jeremy Benstein

Jeremy Benstein is the fellowship director of the Abraham Joshua Heschel Center for Environmental Learning and Leadership in Tel Aviv.