In a recent article in the UK’s Jewish Chronicle, Michael Green of our ally across the pond, Swords and Ploughshares, writes about the questionable kashrut status of genetically modified foods:
A long tradition of Jewish thinkers has emphasised the importance of protecting the natural environment, but Jewish voices have failed to reach a consensus since GM food hit the shops in 1996. . .
As Jonathan Sacks puts it, God and man are “partners in the work of creation”. The ancient covenant is mirrored in the modern concept of sustainability which seeks to “meet the needs of the present [generation] without compromising the ability of future generations to meet their own needs”. Or, in biblical terms, the environment must be preserved l’dor v’dor, from generation to generation.
While the facets of GM technology that may lead to environmental degradation may place it generally at opposition with Jewish emphasis on preserving the earth, and potentially undiscovered negative health consequences would contradict the importance of saving a life, it seems like there is little that Judaism has to say directly about GMOs. Clearly this is because they are the epitome of modern technology which could not have been imagined back in the biblical/talmudic day.
I don’t agree with Green’s use of the prohibitions: “You shall not let your cattle mate with a diverse kind; you shall not sow your field with two kinds of seed” (Leviticus 19:19) and “You shall not sow your vineyard with two kinds of seed” (Deuteronomy 22: 9-11) because some of the best sustainable and organic farming practices traditionally (and scientifically) rely upon planting complementary (and very different) crops together, to promote healthy soil and to eliminate the need for fertilizer through nitrogen-fixing crops. Any solid argument against GM foods generally considers its emphasis on monocropping, tendency towards monoculture and subsequent future harm to the environment and to the security of the food supply. Since these arguments apply to any monocropping in general, the use of these biblical prohibitions does not seem like a logical defense against further use of GMOs, since it would also eliminate all healthy farming practices.
That said, it is worth continuing to think about the relationship between morality, religion and new biotechnology, and any potential religious precedent for the precautionary principle, a mechanism used to guide policy in the EU and other parts of the world, which has the potential to preserve morality and prioritize social welfare over profits if it is used effectively.
Props to Green for his previous references to Jcarrot about organic (and therefore GM-free) matza.

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