Genetic screening, gene therapy and other applications of genetic engi
neering are permissible in Judaism when used for the treatment, curt,
or prevention of disease. Such genetic manipulation is not considered
to be a violation of God's natural law, but a legitimate implementatio
n of the biblical mandate to heal. If Tay-Sachs disease, diabetes, hem
ophilia, cystic fibrosis, Huntington's disease or other genetic diseas
es can be cured or prevented by ''gene surgery,'' then it is certainly
permitted in Jewish law. Genetic premarital screening is encouraged i
n Judaism for the purpose of discouraging at-risk marriages for a fata
l illness such as Tay-Sachs disease. Neonatal screening for treatable
conditions such as phenylketonuria is certainly desirable and perhaps
required in Jewish law Preimplantation screening and the implantation
of only ''healthy'' zygotes into the mother's womb to prevent the birt
h of an affected child are probably sanctioned in Jewish law. Whether
or not these assisted reproduction techniques may be used to choose th
e sex of one's offspring, to prevent the birth of a child with a sex-l
inked disease such as hemophilia, has not yet been ruled on by modern
rabbinic decisions. Prenatal screenings with the specific intent of ab
orting an affected fetus is not allowed according to most rabbinic aut
horities, although a minority view permits; it ''for great need.'' Not
to have children if both parents are carriers of genetic diseases suc
h as Tay-Sachs is not a Jewish option. Preimplantation screening is pr
eferable. All screening test results must remain confidential. Judaism
does not permit the alteration or manipulation of physical traits and
characteristics such as height, eye and hair color, facial features a
nd the like, when such change provides no useful benefit to mankind. O
n the other hand, it is permissible to clone organisms and microorgani
sms to facilitate the production of insulin, growth hormone, and other
agents intended to benefit mankind and to cure and treat diseases.