The Golems Among Us: How Jewish Legend Can Help Us to Navigate Biotech Century Byron L. Sherman Ivan R. Dee, Chicago, 2004 Adopting an idealistic, one might truly say 'Byronesque,' standpoint, Byron L. Sherman, distinguished professor of Jewish Philosophy and Mysticism at Sperton Institute of Jewish Studies in Chicago, has written book which strains, but fails, to justify its title, but is nevertheless both thoughtful and readable, and contains much non-technical information of interest. Even if he chose this title simply as an eye-catcher, or possibly to validate his academic specialty, we may happily say that it does add dash of color to what is in most part useful contribution to debate over morality of eugenic intervention based on latest developments in genetics and reproductive science. The 225-page volume makes interesting reading. Chapter One provides an account of legend of golem. In biblical times root glm implied an unformed mass, and Psalms (139:16) uses terms golmi in sense of an unformed or unshaped, undeveloped human being. In rabbinic Hebrew, golem takes number of meanings denoting incompleteness. The reason behind Sherman's decision to link legend of golem to modern biological and genetic research into possibility of developing stem cells into new organs, and attempts to clone new individual beings, becomes clear at this point. In post-biblical Talmudic writings, there are several accounts of an incomplete human, golem, being created by rabbi from clay, with aid of mystical symbols and sundry magical procedures. Golems are powerful but lumbering, clumsy and unintelligent creatures, that resemble men, but are not men because they are not made by God. As such, golem can be used to defend its creator against his enemies, but manmade golem is potentially dangerous, and can become threat to its creator. Sherman believes that just as story of Frankenstein was based on idea of man-made golem, so also, human clones and experimentation with stem cells might similarly lead to creation of dangerous golems. The best-known version of golem legend is story of creation of golem by sixteenth century rabbi Judah Loew of Prague, well-documented historical figure, who lived at time of frequent anti-Jewish agitations. The story of Rabbi Judah Loew's golem is documented in Chapter Two, entitled 'The Golem of Prague.' Sherwin explains that sixteenth century Prague had large population of Jews, as has been historically documented, and was a city saturated with mystery and marvel, city that in Loew's time served as European capital of world of occult. Faced with repeated edicts against Jewish community which were almost as often rescinded, legends as to rabbi Loew's magical powers in time gained widespread circulation amongst both Jewish and Bohemian communities. Rabbi Loew was supposed to have won support for Jewish community from Emperor Rudolph II, to whom he gave magical amulets and secret and obscure mysteries, but more than that, rabbi Loew is reputed to have created golem specifically for purpose of uncovering plots against Jews and punishing perpetrators of blood libel charge. Unfortunately, golem made unwanted advances against Loew's own daughter, and had to be destroyed. Regarding golem as the most pervasive of all post-biblical Jewish tales, Sherwin sees it as having modern relevance to the mystery of life, pointing to dangers of human tinkering with nature, relationships we have with artifacts we create to help and defend us but that also threaten to harm us. His next chapter is of mythical and sociocultural interest only, and hardly relevant to ethics of genetic engineering. In it he describes various accounts as to how golem was made. Similarly, Chapter Four, entitled 'Golems Amongst Us' pursues golem theme in recent Jewish literature and shows how according to Sherwin all corporate bodies resemble golems (we have to wait until later chapters for his discussion of genetic engineering. …