Jan. 14-20

Q: What is the difference between a golem and a human clone?

ABSTRACT

The ethical implications of turning humans into instruments—but at the same time the potential to use human clones to save other human lives—has led to a divergence of opinions among rabbinical scholars who have tackled the question of human cloning.

While no clear consensus exists as to whether human cloning is "kosher," Jewish scholars have analyzed the situation and have identified some major halakhic (Jewish legal) issues, of which this paper discusses the following points: Can human cloning be accepted on any level? Analysis of this question will include discussion of Torah sources as well as writings by modern experts in Jewish bioethics. Does cloning entail the creation of life? Does the production of clones usurp the role of the Creator? The concept of creation from nothing versus creation from something, and the relationship of cloning to the production of a golem will be discussed. What are the family relationships of a clone? Does cloning fulfill the biblical obligation to be "fruitful and multiply?"or does it violate G-d’s mandate to us?

Interestingly enough, the Talmud has recorded instances of rabbinic leaders producing living creatures-like the legendary golem [Talmud Sanhedrin 65b], an artificial anthropoid-from dust. In talmudic accounts a golem was formed from earth and was activated by putting the Name of G-d either on the golem's forehead, or on a manuscript inserted into his mouth. A golem was incapable of speech, and since speech was said to be associated with possession of a soul, it was concluded that a golem did not possess a soul. This would explain why renowned rabbinic leaders were reportedly able to destroy a golem without violating the prohibition of murder. One question which rabbis have addressed is whether a clone is considered a human being or is it more analogous to a golem? Bleich6 discusses the differences between a golem and a clone. He explains that for a golem, the "replication of already existing human genetic material is completely lacking."

Clones are clearly different from golems in the way they are generated, as well. Clones are produced by inserting the nuclear DNA from an adult cell into an egg whose nuclear DNA has been removed. The egg is gestated in a woman's uterus, and the clone is born in the usual way. "A clone, no less that any other 'born' child, meets the prima-facie test for humanness and is human," declares Broyde.

Bleich concurs. "The crucial distinction between a golem and a clone is that a golem ...clearly lacks a human progenitor. A human clone, although the product of asexual reproduction, does have a human progenitor."

BIO
After graduating summa cum laude and Phi Beta Kappa from Hunter College, Miriam Z. Wahrman completed a PhD in biochemistry at Cornell University in 1981. She worked as an associate researcher at the Sloan-Kettering Institute for Cancer in New York in 1981; as a postdoctoral associate in the Department of Cell Biology and Anatomy of Cornell University in 1982; and as an instructor in the Department of Obstectrics, Gynecology and Reproductive Sciences of the Mount Sinai School of Medicine in New York in 1983. In 1984 she became an assistant professor of biology at William Paterson College. From 1995 to today she has been professor of biology at William Paterson University of New Jersey, where since 1997 she has also been its director of general education. Professor Wahrman has published many articles on many aspects of cell biology in professional journals and participated in the publication of four books on biology and genetics. She has published dozens of articles on topics related to the interface of genetics and medical ethics with Jewish life and halakha (law) for the Jewish press throughout North America and Germany.
wahrman@aol.com

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