Shalom everyone,
This update/Jewish Vegetarians of North America (JVNA) Online Newsletter has the following items:
1. JVNA Video Update
2. Urgent Year-End Fund Raising Appeal
3. New Project: Reaching Out to Religious Communities
4. New Israeli Health Magazine Proposed
5. Summary of the Negative Agricultural Effects of Intensive Animal-Based Agriculture
6. Reminder: Please Vote for the Green Zionist Alliance Slate
7. Are Bird Flu and Other Deadly Diseases Related to Environmental Deterioration?
9. Letters to the Jerusalem Post in Response to Their Article On Fur
10. A Nobel Diet?
11. A JVNA Project?
12. Connections Between Animal-Based Diets and Agriculture and Bird Flu
13. New Calendar Relates Jewish Teachings to Actions for a Better World
14. Correction
15. A Quote That Illustrates What is Needed for JVNA Success
16. Interested in a Job Organizing a “Beyond Oil Campaign”?
18. Chanukah-related Article by Dan Brook and Me Now Online
19. My Latest Interview Will Be Online by Monday Morning, December 19, 2005
Some material has been deferred to a later update/newsletter to keep this one from being even longer.
[Materials in brackets like this [] within an article or forwarded message are my editorial notes/comments.]
Opinions expressed do not necessarily represent the views of the JVNA, unless otherwise indicated, but may be presented to increase awareness and/or to encourage respectful dialogue. Also, material re conferences, retreats, forums, trips, and other events does not necessarily imply endorsement by JVNA or endorsement of kashrut, Shabbat observances, or any other Jewish observance, but may be presented for informational purposes. Please use e-mail addresses, telephone numbers, and web sites to get further information about any event that you are interested in.
As always, your comments and suggestions are very welcome.
Thanks,
Richard
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1. JVNA Video Update
I hope that you received the special update on the JVNA video project that was sent out on Tuesday. If you have any suggestions related to it, please let me know. Thanks to everyone who sent in responses and/or financial help. One positive response is below:
Dear Richard,
Thank you for this very exciting report. SAZ [Arizona] COEJL will be very interested in showing at least one of your videos, or, if you reduce all that footage to one video, that video! at the Tucson Jewish Film Festival in 2006 (if you are finished) or 2007. We might be able to make it a significant event with you as a speaker, not as a Film Festival showing, but as a stand alone COEJL event. Please keep me posted as to your progress. I will try to send a donation to supportthis wonderful effort. Susan
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If you have suggestions re how we can get stock footage of scenes of animal abuse on factory farms, environmental pollution, health care and hospital scenes, etc., please let me know.
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2. Urgent Year-End Fund Raising Appeal
As indicated in the special update on the JVNA video project, working with multi-award-winning photographer/filmmaker Lionel Friedberg, we have videotaped many interviews and many scenes in Israel that provide the potential of an extremely valuable video (with some important related videos) that has the potential of getting vegetarianism, environmental stewardship, health, and the proper treatment of animals onto the Jewish agenda (and later on other agendas). Your financial help is urgently needed for the success of this project.
Please make a tax-deductible donation to the JVNA by sending a check made out to JVNA or the Jewish Vegetarians of North America to
Israel Mossman
6938 Reliance Road
Federalsburg, MD 21632
Any amount will be welcome and appreciated. Donations of $1,000 or more will be acknowledged in the credits at the end of the video.
If you have suggestions re possible granting agencies and/or other potential sources of funds, please let me know.
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3. New Project: Reaching Out to Religious Communities
Some very exciting news! I will be leading a campaign sponsored by VUNA (Vegetarian Union of North America, an umbrella group affiliated with the International Vegetarian Union (IVU)) to get vegetarianism and related issues onto religious agendas. I believe that this has great potential to make a difference.
So far, based on my message to the JVNA advisory committee, JVNA will be a supporter of this project, as will the Christian Vegetarian Association (CVA) and the “Society of Ethical and Religious Vegetarians” (SERV). We will be seeking support from other religious vegetarian groups and later also from secular vegetarian and animal rights groups.
Below is some background material re the project. It is a “work in process,” so your suggestions are very welcome.
* Why challenge religious groups re vegetarianism?
The world is imperiled as perhaps never before and animal-based diets contribute significantly to these threats. Animal-centered diets are inconsistent with religious teachings to preserve human health, treat animals with compassion, protect the environment, conserve natural resources, and help hungry people. Yet, religions generally are ignoring these important realities.
Many Americans take religion seriously, attend church, synagogue, mosque, etc. regularly, and are concerned about “moral values.” Yet few consider the many moral issues related to animal-based diets.
I believe that environmental threats, the current epidemic of diseases, widespread hunger, and the massive mistreatment of animals on factory farms are religious/moral/spiritual issues and religions should be actively involved in responding to these threats.
* Why should VUNA undertake this project?
- VUNA is an umbrella group, and hence in a good position to undertake such a project.
- No other group is doing it.
- Unlike some other groups, VUNA is not considered controversial or radical.
- Undertaking such a project has the potential of greatly increasing VUNA’s reputation and potential effectiveness.
* How would the project be administered
One possibility is to have a governing council with a very wide representation of males and females, Christians, Jews, Moslems, Buddhists, etc., with perhaps even some non-believers, younger and older people, etc.
Decisions would be reached by consensus or votes in which decisive majorities would be required.
Since this would be a VUNA project, on important issues a majority of VUNA councilors would be required also.
* What are some of the activities that could be carried out as part of this project?
a. press releases
b. visits to clergy members
c. a vegetarian Sabbath
d. a letter writing campaign
e. sermons and classes
f. calls to religious radio programs
g. articles
h. a newsletter
i. debates and discussions
j. resolutions
k. position papers
l. a web site
m. it could use the lists of religious/vegetarian quotations, bibliographies, and URLs of religious/vegetarian groups at the SERV web site
* What resources do we have that would be helpful?
In recent years, there has been a sharp increase in the religious material on vegetarianism, including books, booklets, leaflets, CDs, and DVDs. CVA has been very successful in distributing Christian vegetarian material at Christian events. SERV has very extensive lists of religious/vegetarian quotations, literature, and vegetarian web sites at its web site.
I have over 100 vegetarian-related articles and other items at JewishVeg.com/schwartz and SERV has some vegetarian-related articles at its web site.
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4. New Israeli Health Magazine Proposed
Forwarded message:
BS"D [With God’s help]
Hello. I am tiring to start a small magazine about health to be put out in Israel and am looking or articles and advertisers.
It is a non profit magazine, whit a goal of introducing a healthy way of life, and among other things, the importance of eating organic vegetarian, etc. ...
I have not yet gotten together a full report with sample that I can show you, I am currently examining if such a project will be able to float. So if you kindly have any advice, articles, or leads of people who may want to advertise I would be grateful. [I responded that Ahdee is welcome to use any of my articles at JewishVeg.com/schwartz.]
ps. I have a small collection of articles donated by Viva and sustainable.
Thank you and have a great day
Ahdee Shepherd
The Loyal Shepherd Magazine
[If you have any suggestions for Ahdee, please contact Ahdee at sales@jewish-therapy.com. Thanks.]
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5. Summary of the Negative Agricultural Effects of Intensive Animal-Based Agriculture
Forwarded message:
LAND
25%of the world ’s land surface is given over to grazing more than 1.25 billion cattle. Grazing is often said to be the only use for such land but, in many cases, a more efficient and sustainable use would be to grow trees for timber,fuel and food – such as nuts and fruits.More than 1/3 of the world's agricultural land suffers desertification through clearing forests for grazing; overgrazing; overcultivating croplands to feed farm animals as well as people; using poor irrigation techniques. A vegan – who eats only plant foods and products based on them – requires just 1/8 of the land needed to feed a meat-eater.
ENERGY
Farm animals convert only 5 to 15%of their food into meat, eggs, or milk. The fossil energy input to produce a day’s food for a vegan is just under 10,000 calories, while it is nearly double for a vegetarian and a massive 34,000 for a meat-eater. Much of the land now wasted in feeding farm animals could be used to grow ‘industrial crops ’ – for
example, to make renewable fuels and fibre (hemp,flax, etc)
WATER
Farm animals are voracious consumers of water. A day ’s food for a meat-eater requires over 15,000 litres (enough to take 300 baths)– compared with 5,000 for a vegetarian and a mere 1,150 for a vegan. [Common numbers for the English system are 4,200 gallons a day for typical animal-based diets, 1,400 gallons per day for vegetarians, and 300 gallons per day for vegans. The main contributor to water use is the irrigation of feed crops.]
WASTE
Farm animals produce large quantities of urine and excrement – 23 kilograms per day for each cow. The ammonia and nitrates from this waste leach into the ground and surface water, polluting wells and rivers. Such pollution causes algal blooms,removes oxygen from the water and kills fish. Ammonia from farm waste also contributes to atmospheric pollution.
GLOBAL WARMING
This is increased by the carbon dioxide (CO 2) released through burning forests, the methane given off as waste gases from farm animals – especially cows and sheep – and the nitrous oxides released from artificial fertilisers.
HUNGER
Nearly one billion people are under- nourished or starving, despite the world producing enough food to feed twice its human population of 6 billion. Yet 1/3 of the grain we grow is fed to farm animals. Nobody seriously suggests that animal products (e.g. meat, eggs and milk)are essential for health. Animal farming represents a squanderous misuse of scarce natural resources and is a major contributor to environmental destruction. Vegan diets use less land, water and fuel and are gentler on the planet and all of its inhabitants.
For further information on the vegan diet, visit www.vegansociety.com
or send an A5 SAE to The Vegan Society,Donald Watson House,7 Battle Road, St.Leonards-on-Sea,East Sussex TN37 7AA Tel:0845 45 88244
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6. Reminder: Please Vote for the Green Zionist Alliance Slate (I Am On the Slate)
You have a chance to make a real difference in Israel by voting for the Green Zionist Alliance in the World Zionist Organization (WZO) elections. The elections are every few years. It'll cost you $7 ($5 for students) and takes about two minutes - and it really makes a difference. For more information and to register to vote, go to: http://www.greenzionism.org/
The registration deadline is January 15, 2006.
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7. Are Bird Flu and Other Deadly Diseases Related to Environmental Deterioration?
Ecosystem Changes a Threat to Human Health: WHO
Published on Friday, December 9, 2005 by Reuters
BANGKOK - The rise of deadly new diseases such as SARS and bird flu could be linked to the destruction of the environment, the World Health Organization said on Friday.
"Human health is strongly linked to the health of ecosystems, which meet many of our most critical needs," Maria Neira, director of WHO's Department of Protection of the Human Environment told a news conference at the launch of a new report.
Population growth and economic development were leading to rapid changes in global ecosystems and this was affecting human health, the report said. It said natural resources such as water, food, fuel and climate were important to prevent diseases and sustain good health as many human diseases originated in animals.
Such diseases, including influenza, tuberculosis and measles, established themselves in human populations after crossing from domesticated animal species including chickens, cattle and dogs.
"As a result of human actions, the structure and the world's ecosystems changed more rapidly in the second half of the twentieth century than at any other time in human history," the report said.
About 60 percent of the benefits that the global systems provided to support life on Earth were being degraded and used substantially, said the report, which involved more than 1,300 experts worldwide.
Harmful consequences to human health were being felt and could grow significantly worse over the next 50 years, it said.
Pressure on the environment could have unpredictable and potentially severe future impacts on health, the WHO said. It said regions facing the greatest risks included sub-Sahara Africa, Central Asia, parts of Latin America and parts of South and Southeast Asia.
"For the poor people, they might represent the problem in terms of food production, in particular, drought and flooding. And the problem is increasing," Neira said.
The report said some of the most serious problems included nutrition as degradation of fish stocks and farmland were factors in the malnutrition of some 800 million people around the world -- nearly all of them in poor countries.
Water-associated infectious diseases claimed 3.2 million lives each year, about 6 percent of all deaths, the report said. Yet more than 1 billion people lacked access to safe water supplies and 2.6 billion lacked adequate sanitation, it said.
Reuters 2005
http://www.commondreams.org/headlines05/1209-03.htm
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9. Letters to the Jerusalem Post in Response to Their Article On Fur
Due to efforts of JVNA, four letters appeared in Tuesday’s (December 13) issue of the Jerusalem Post in response to their article about fur. The letters were shortened.
Letters to the editor, December 13
Fur boycott
Sir, - I commend those whose efforts led the Castro fashion chain to discontinue selling fur products ("Are fur boycotts worth the effort?" December 9).
Judaism has very strong teachings about the proper treatment of animals. The psalmist indicates God's concern for animals, stating that "His compassion is over all of His creatures" (Psalm 145:9). Perhaps the Jewish attitude toward animals is best expressed by Proverbs 12:10: "The righteous person considers the soul (life) of his animal."
In sharp contrast, animals caught in steel-jaw leg hold traps suffer slow, agonizing deaths. Treatment of animals raised on "fur ranches" is also extremely cruel as millions of animals are confined with little room to move and all their natural instincts thwarted.
Based on the prohibition of tza'ar ba'alei haim (animal suffering), Rabbi Haim Dovid Halevy issued a halachic ruling in March 1992 indicating that Jews should not wear fur.
RICHARD H. SCHWARTZ
Staten Island, NY
Sir, - Asher Meir is right on target that animals are worthy of our moral consideration, and that kindness to animals has a "trickle-up" effect making us more compassionate to all.
When Nazi war criminal Adolf Eichmann was asked how he could be a doting father and yet dictate the slaughter of other children his answer was: "They were only Jews." So when I hear Jews saying that it is okay to subsidize the mistreatment of innocent creatures with "They are only animals," I shudder. If we can dismiss the suffering of others, whether they have two legs or four, we never will find peace in this world.
JAYN BROTMAN
Cincinnati
Sir, - Fur is not a necessity. We now have much lighter, warmer and more economical materials available which do not rely on the slow, painful killing of sentient creatures.
Despite the cruelties I have witnessed by man, I would like to think that he is evolving to become a more compassionate being. As people become aware of the cruelties involved in production of the things they use, they are more and more seeking compassionate replacements. I think this is essential to our maturation as a species.
RINA DEYCH
Brooklyn
Sir, - Asher Meir concludes that he doesn't "see any justification for a total boycott of fur products." Respectfully, it seems that he has not fully read about the absolute horrors of the fur industry. God-fearing, compassionate Jews should not participate in the wearing of fur for vanity. Its production involves intense animal cruelty.
Some Jews, when they see a friend wearing a new garment say, "May you wear it out and acquire a new one." Some authorities write that this does not apply to garments made of leather or fur because they entail the killing of animals (Rabbi Moshe Isserlis on Shulchan Aruch, Orach Chaim 223:6).
It is our job as the Jewish people to show the rest of the world that animals are not ours to exploit.
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10. A Nobel Diet?
The following is the first paragraph in a Jeruslem Post article “The First Word: When the Nobel meets the Sabbath” about Prof. Robert Aumann, an Orthodox Jew, receiving a Nobel prize in economics.
Shira Leibowitz Schmidt, THE JERUSALEM POST Dec. 8, 2005
Turtle soup is no longer the first course at the Nobel Prize grand banquet. Today the menus are more Scandinavian: salmon mousse with crayfish sauce, cured fillets of reindeer, juniper-berry cured salmon and pate of smoked eel, ice-cream parfait and Dom Perignon vintage 1995.
The menus for the past century appear on the Internet Web site of nobelprize.org, except for this year's menu which, as always, is kept secret until the day of the banquet that serves 1,300 guests in Stockholm city hall's lavish Blue Room.
[These are the foods served to our outstanding people in so many fields? I wonder if any of the Nobel Laureates requested vegetarian meals. Perhaps their should be a Nobel Prize for Nutrition.]
The article continued:
But it is no secret that at least one Nobel Laureate and his guests will eat a somewhat different menu, for Prof. Robert Aumann is an Orthodox Jew and will be served a strictly kosher dinner, on kosher dishes with kosher wine.
This complete article can be read here.
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11. A JVNA Project?
I don't know if this is a project that JVNA would want to take on, but I think it would be wonderful and a great service to the vegetarian movement if there was a web site where vegetarian activists and supporters could find valuable facts and statistics on vegetarian connections to such topics as:
hunger
global warming
species extinction
water shortages
soil erosion
water pollution
etc.
along with perhaps a sample letter or two on each topic.
Probably much of this already exists scattered in many places, but it would be great if there was one repository and people could be encouraged to go there in response to current news stories, as this would greatly increase the chances for op-ed articles and letters to editors. The first step in this project would be to try to find out what material already exists and what areas/questions require more information.
If any vegetarian group or animal rights group has interns or volunteers, this might be a very valuable project. I would be happy to submit material from my vegetarian book and articles if such a project got started. I would also be happy to do some web surfing. It would probably be valuable to have a small committee of experts to oversee the site and its contents.
I believe that this would provide an extremely valuable service for the vegetarian community. Any volunteers?
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12. Connections Between Animal-Based Diets and Agriculture and Bird Flu
Eating Meat Threatens Millions With Bird Flu
Modern factory farms raise animals in extremely unnatural conditions. Almost all 10 billion land animals who are slaughtered in the U.S. each year are forced to live in extremely crowded sheds. They are surrounded by their own filth and breathe ammonia-laden air that destroys their lungs and compromises their immune systems. It comes as no surprise that these facilities have become major sources for deadly disease outbreaks such as hoof-and-mouth disease, mad cow disease, Mycobacterium paratuberculosis (which is thought by most scientists to cause Crohn’s disease in humans), and now the most dangerous of all: bird flu.
Avian influenza, or “bird flu,” threatens humanity with the greatest public health crisis in recorded history. Experts warn that the disease could kill one in eight human beings, including 40 million Americans, and cause a collapse of the world economy. According to the Centers for Disease Control and Prevention (CDC) and the World Health Organization (WHO), while the virus is destroyed by thorough cooking, it can be caught simply by eating undercooked meat or eggs, by eating food prepared on the same cutting board as infected meat or eggs, or even by touching eggshells contaminated with the disease.
The risk could not be more dire. Senior UN System Coordinator for Avian and Human Influenza Dr. David Nabarro describes it as a threat to “the survival of the world as we know it.” Dr. Gregory A. Poland of the Mayo Clinic has called it “what could arguably be the most horrific disaster in modern history.” Other experts describe the effects on society: “We haven’t even begun to conceive of, to understand, to comprehend what that may mean for our workplace”; “[S]chools are closed ... transportation systems are curtailed or shut down ... Critical infrastructure will or may fail: food, water, power, gas, electricity”; and “When this happens, time will be described, for those left living, as before and after the pandemic.”
U.S. Health and Human Services Secretary Michael Leavitt called the likelihood of an influenza pandemic “very high, some say even certain.” Just walk into any factory-farm chicken or turkey shed and it’s easy to see why. One shed houses tens of thousands of birds who are never allowed outside and are cooped up in their own filth. When one bird gets sick, the disease can quickly spread to all of them. The conditions in these sheds provide ideal breeding grounds for pathogens, with birds living in their own feces from birth to slaughter and laying hens kept in stacked cages so that feces from the birds on top fall on the birds below. The air in the sheds is so filthy with ammonia and dust that it burns their eyes and throats.
SNIP
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13. New Calendar Relates Jewish Teachings to Actions for a Better World
"A Kindness a Day" 2006 Calendar
365 Ways to Make the World A Better Place
New York, December 6, 2005 - Areyvut (www.areyvut.org), a New York-based non-profit organization, announces the release of its 2006 "A Kindness a Day" calendar.
Designed in a "one-day-per-page" format, the calendar offers 365 suggestions for people of all ages to better themselves and the world around them. For example, January 1st's entry suggests, "Let your first check of the year be to charity." Other entries remind readers to "call someone who won't expect it" or to "be quick to forgive those who have wronged you."
"Acts of loving kindness should not be random," explains Daniel Rothner, Areyvut's founder and director. "Charity, kindness and social justice must be an integral part of everyone's day. The 2006 calendar is great for adults and children; as well as homes, schools and other organizations; both as a guide to help inculcate Jewish values into one's life and as a springboard for discussion and study."
The original idea for the calendar was inspired by the "Book of Jewish Values," written by renowned author and member of Areyvut's Advisory Committee, Rabbi Joseph Telushkin. The first edition of the calendar, published in 2005, saw widespread use throughout the Jewish communal and educational worlds, with lesson plans and open discussions based on the "Kindness of the Day."
The 2006 calendar includes various improvements over previous editions:
* Every Shabbat entry is connected to the weekly Torah portion;
* There are closer ties to the holidays - both religious and secular;
* 100 new entries, including submissions from students and teachers;
* A thematic index allows for better reference planning by those who use the calendar as a project/curriculum resource.
Calendars can be purchased through Amazon.com, JudaicaPress.com, Areyvut.org and at better Jewish book and gift stores nationwide. For sample pages, frequently asked questions and additional information, please see www.areyvut.org.
About Areyvut
Areyvut - Hebrew for mutual responsibility and accountability - empowers Jewish youth around the world, enabling them to infuse their lives with the core Jewish values of chesed (kindness), tzedakah (charity) and tikkun olam (social justice). Established in September 2002, Areyvut reaches out to Jewish day schools, congregations and communities, regardless of affiliation. Areyvut offers unique opportunities for creating innovative and meaningful programs to make these values a reality for students and educators alike.
# # #
For More Information:
Alan Braverman
Braverman Communications Inc.
alan@bravermaninc.com
845-323-4440
Daniel Rothner
Areyvut Founder & Director
1001 Avenue of the Americas, Suite 1208
New York, NY 10018
P: 212-813-2950
F: 212-813-2951
daniel@areyvut.org
www.areyvut.org
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14. Correction:
…..Last week’s JVNA newsletter had the following:
<<>>
…..As Jonathan Wolf, JVNA founder, first president, and long-time vegetarian and social justice activist and advisor pointed out:
Rabbi Kook of Rehovot is I believe the NEPHEW of Chief Rabbi Kuk, whose only son (as far as I know) was Rabbi Tzvi Yehuda Kook, leader of Gush Emunim.
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15. A Quote That Illustrates What is Needed for JVNA Success
Press on. Nothing in the world can take the place of persistence. Talent will not. Nothing is more common than unsuccessful men with talent. Genius will not. Unrewarded genius is almost a proverb. Education will not. The world is full of educated derelicts. Persistence and determination alone are omnipotent."
- Former US President Calvin Coolidge (1872-1933)
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16. Interested in a Job Organizing a “Beyond Oil Campaign”?
Forwarded message from Rabbi Arthur Waskow of the Shalom Center:
The Shalom Center seeks an effective activist organizer with knowledge of Jewish and other wisdom traditions to organize in the Jewish and other religious and some secular communities for our "Beyond Oil" project.
For a detailed description of the project, click to:
http://www.shalomctr.org/node/873
This requires working with congregations and shaping conferences of religious and secular folks -- to develop liturgies, sermons, social action, and ongoing covenant-groups to encourage efforts to reduce the use of oil/ and gasoline by households, congregants, the congregation as a body, and the society as a whole -- by making an impact on personal behavior and public policy.
The job will be full-time, with a minimum one-year intention. Home office is (preferably) Philadelphia, focus will be Boswash corridor.Applicants should Email Rabbi Arthur Waskow at -- awaskow@aol.com with "Beyond Oil organizer" in the subject line. Please do NOT telephone.
Shalom,
Rabbi Arthur Waskow, director
The Shalom Center www.shalomctr.org voices a new prophetic agenda in Jewish,
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18. Chanukah-related Article by Dan Brook and Me Now Online
The article can be found at http://www.tikkun.org/rabbi_lerner/chanukah
Dan Brook deserves much credit for very creatively adapting some material in my article relating Chanukah and vegetarianism. I urge others to consider doing similar things with one or more of my over 100 articles at JewishVeg.com/schwartz.
Please take a look at our article, and also please let others know about it. Thanks.
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19. My Latest Interview Will Be Online by Monday Morning, December19, 2005
I was just interviewed by vegetarian humorist and author Vance Lehmkuhl and you can hear my comments on Judaism and vegetarianism and what it is like to be a Jew and a vegetarian during this holiday season, by going to vegcast.com and clicking on my interview. Lease let me know what you think.
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** Fair Use Notice **
This document may contain copyrighted material, use of which has not been specifically authorized by the copyright owners. I believe that this not-for-profit, educational use on the Web constitutes a fair use of the copyrighted material (as provided for in section 107 of the US Copyright Law). If you wish to use this copyrighted material for purposes of your own that go beyond fair use, you must obtain permission from the copyright owner.
December 15, 2005
December 8, 2005
12/8/05 JVNA Online Newsletter
Shalom everyone,
This update/Jewish Vegetarians of North America (JVNA) Online Newsletter has the following items:
1. Update Re JVNA Video
2. Major Article Re “Judaism and Vegetarianism”/My Responses Interspersed/My Letter to the Editor
5. Are Free-Range and Organic Farms a Good Compromise?
6. Raising Veal Calves in Israel
8. Number of Kosher Jewish Vegetarians Increasing Sharply
11. Letters About the Recent Increase in Jewish Vegetarians
12. Letter Re the Potential Expansion of Horse Racing in Israel
Some material has been deferred to a later update/newsletter to keep this one from being even longer.
[Materials in brackets like this [] within an article or forwarded message are my editorial notes/comments.]
Opinions expressed do not necessarily represent the views of the JVNA, unless otherwise indicated, but may be presented to increase awareness and/or to encourage respectful dialogue. Also, material re conferences, retreats, forums, trips, and other events does not necessarily imply endorsement by JVNA or endorsement of kashrut, Shabbat observances, or any other Jewish observance, but may be presented for informational purposes. Please use e-mail addresses, telephone numbers, and web sites to get further information about any event that you are interested in.
As always, your comments and suggestions are very welcome.
Thanks,
Richard
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1. Update Re JVNA Video
I had a marvelous experience with award winning photographer and filmmaker Lionel Friedberg in Israel. We videotaped interviews with 6 rabbis, 2 animal rights activists, about 20 environmentalists, one wholistic health doctor, and one vegetarian restaurant owner. And Lionel got some great background footage of Israel, its environment, its supermarkets and restaurants, its natural areas. and much more. Please be on the lookout for a special JVNA newsletter soon on our progress and plans and how you might help.
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2. Major Article Re “Judaism and Vegetarianism”/My Responses Interspersed/My Letter to the Editor
For a long time, I have tried to start respectful dialogues in the Jewish community re Jewish teachings on the environment. Unfortunately, this has been difficult. Hence, I have decided to start our own dialogues by respectfully responding to articles on vegetarianism by rabbis and others, with the hope that the authors of the articles will respond to my comments.
The first example is below. The article is very thoughtful and I wish to commend the authors. However, I believe that there are factors that deserve respectful comments. The complete article can be found at the Aish Hatorah web site. Please see the URL below.
My responses below are quick initial reactions to the material in the article. If you have any comments, suggestions, or questions, please let me know. Thanks.
4 Cheshvan 5766 / 6 November 2005
Torah reading: Lech Lecha
Forwarded message from Aish.com Weekly Email (of Yeshiva Aish HaTorah)- Over 140,000 subscribers
Where's the beef? Examining the pros and cons.
by Rebbetzin Feige Twerski and Rabbi Shraga Simmons
[*** My comments will be preceded and ended with *** and included in brackets, like the ones beginning and ending this statement.***]
The vegetarian diet enjoys a degree of popularity in the West. Some choose to be vegetarian for aesthetic reasons: they don't like the taste of meat, or they regard a meat-based diet as less healthy. Others are vegetarians because they find it morally wrong to kill an animal for food.
What does Judaism say about all this?
[*** Please note that there is no mention here of the environmental arguments for vegetarianism nor the horrible mistreatment of animals on factory farms, which is briefly discussed later. Also, note the implication that it is only a theory that animal-based diets are unhealthy. ***]
First, some background on the Jewish worldview:
Ideally there should be no barriers between one's physical and spiritual existence. Life should be a seamless expression of connecting to the Master of the Universe, the Author of our being. From the Jewish perspective, activities that present themselves as mundane -- eating, sleeping, conducting business, relationships, etc. -- are part of serving God, no less than the ritual observance of prayer, study and giving charity.
[*** This is good because it indicates that concerns about eating are important. ***]
The act of eating should be a ladder to heaven - a means of bringing sanctity into our lives.
Earthly activities are the bridge through which we access higher realms. Therefore, the act of eating is not a meaningless, sensual indulgence, nor even a necessary means of maintaining our physical well being. It can and should be the proverbial ladder to heaven -- a means of bringing holiness and sanctity into our lives.
[*** Very well put. But can one bring holiness and sanctity into one’s life by partaking in a diet that involves the severe mistreatment of animals, major negative health effects, and major negative environmental effects? ***]
The Talmud says that at the end of one's life, the first question God asks is: "Did you taste every fruit that I put on Earth?" We are enjoined to appreciate all of life's bounty. Indeed, Maimonides deems it a mitzvah to partake of meat on the holidays, in order to increase one's pleasure and rejoicing. (In practice, this does not apply to those who do not enjoy these foods.)
[*** Please note that the Talmudic statement refers to fruit, not meat. Also, Maimonides statement omits the Talmudic qualifier, “In the time of the temple.” After the destruction of the Temple, according to a statement in the Talmud (Pesachim 109a), one can rejoice with wine, and meat is not required. ***]
In general, Judaism permits the eating of meat, provided that the animal: is a species permitted by the Torah (Leviticus chapter 11); is ritually slaughtered (shechita) (Deut. 12:21); has the non-kosher elements (blood and certain fats and sinews) removed (Leviticus 3:17; Genesis 32:33); is prepared without mixing meat and milk (Exodus 34:26); and that appropriate blessings are recited (Deut. 8:10).
By eating in the Torah-prescribed manner, and with the proper focus and intent, says the Talmud, one's table can become a virtual altar in the service of God.
[*** Yes, Judaism permits the eating of meat and thus Jews have a choice. But, shouldn’t that choice be based on a recognition of the realities involved in the production and consumption of animal products and how they violate basic Jewish teachings re preserving human health, treating animals with compassion, protecting the environment, conserving natural resources, and helping hungry people? ***]
COMPASSION FOR ANIMALS
At the same time, the Torah stresses compassion for animals. Indeed, the Jewish forefathers are known affectionately as the "Seven Shepherds," and the Talmud describes how God chose Moses for Jewish leadership based on his tender care for flocks of sheep.
Here are some examples of Jewish legislation regarding the ethical treatment of animals:
a. It is prohibited to cause pain to animals - tzaar ba'alei chaim. (Talmud - Baba Metzia 32b, based on Exodus 23:5)
[*** There are many cases on factory farms where this prohibition is violated. ***]
b. One is obligated to relieve an animal's suffering (i.e. unburden it), even if it belongs to your enemy. (Exodus 23:5)
[*** Yet animals suffer daily on factory farms where animals are raised for slaughter. ***]
c. If an animal depends on you for sustenance, it is forbidden to eat anything until feeding the animal first. (Talmud - Brachot 40a, based on Deut. 11:15)
d. We are commanded to grant our animals a day of rest on Shabbat. (Exodus 20:10)
[*** According to the outstanding Torah commentator Rashi, this means that animals should be free to move freely in the fields and enjoy the beauty of God’s creation on the Sabbath day. This certainly does not happen on factory farms, ***]
e. It is forbidden to use two different species to pull the same plow, since this is unfair to the weaker animal. (Deut. 22:10)
[*** Fairness to animals on factory farms is seldom, if ever, considered. ***]
f. It is a mitzvah to send away a mother bird before taking her young. (Deut. 22:7)
[*** According to Rabbi Shlomo Riskin, true compassion would involve not taking the young or the mother. ***]
g. It is forbidden to kill a cow and her calf on the same day. (Leviticus 22:28)
[*** Today, most calves are removed from their mothers almost immediately after birth. ***]
h. It is prohibited to sever and eat a limb off a live animal. (Genesis 9:4; this is one of the "Noachide" laws that apply to Jews and non-Jews alike.)
i. Shechita (ritual slaughter) must be done with a minimum of pain to the animal. The blade must be meticulously examined to assure the most painless form of death possible. ("Chinuch" 451; "Pri Megadim" - Introduction to Shechita Laws).
[*** Yes, but we should also consider the many months of mistreatment on factory farms prior to slaughter. ***]
j. Hunting animals for sport is viewed with serious disapproval by our Sages. (Talmud - Avoda Zara 18b; "Noda BeYehuda" 2-YD 10)
[*** This is an argument to support the Jewish teaching that an animal can only be killed in order to meet a basic human need, and when there is no easily available way to meet that need. ***]
To deal casually or cavalierly with the life of an animal is antithetical to Jewish values. This sensitivity is illustrated by the following story:
In a small European village, a shochet (ritual slaughterer) fetched some water to apply to his blade in the preparation process. At a distance, he observed a very old man, watching him and shaking his head from side to side disapprovingly. Finally, the young shochet asked the old man for an explanation.
The old man replied that as he watched him prepare his blade, it brought back memories from many years earlier when, as a young man, he had observed the saintly Rabbi Israel Baal Shem Tov (founder of the chassidic movement) doing the same thing. But the difference, he explained, was that Rabbi Israel did not need to fetch water in order to sharpen the blade -- rather the tears that streamed from his eyes were adequate.
[*** A wonderful story. But this thoughtful article fails, except briefly near the end, to address the many inconsistencies between Judaism’s beautiful teachings on compassion for animals and the realities of how most animals are treated on factory farms. ***]
HIERARCHY OF CREATION
While Jewish law protects the ethical treatment of animals, Judaism also maintains that animals are meant to serve mankind, as it says: "Let man dominate the fish, birds and animals" (Genesis 1:26). There is a clear hierarchy of creation, with man at the pinnacle.
[*** Yes, but Judaism views people as responsible stewards and as guardians. It certainly does not give people the right to so severely mistreated farmed animals. ***]
Maimonides identifies four levels in the hierarchy of creation, in which every creature derives its sustenance from the level beneath it:
Level 1: Domaim -- the silent, inanimate realm (i.e. earth and minerals) constitutes the lowest existence, and is self-sustaining.
Level 2: Tzomey'ach -- vegetation is nurtured by the previous level, earth.
Level 3: Chai -- the animal kingdom eats mostly vegetation.
Level 4: Medaber -- human beings (lit.: the speaking being) derive nourishment by eating both vegetation and animals.
[*** But modern nutritional science has shown that there is no need to eat animals. ***]
When food is consumed, its identity is transformed into that of the one eating it. Thus the Talmud (Pesachim 59b) regards it as morally justified to eat animals only when we are involved in holy and spiritual pursuits. It is only then that the human actualizes his highest potential, and the consumed animal is, so to speak, elevated to the level of "human."
In Jewish consciousness, the highest level an animal can achieve is to be consumed by a human and used in the service of God. A chicken on a Shabbos table is a very lucky chicken! (see "Tanya" ch. 7)
[*** Considering how the chicken has been treated prior to slaughter, I wonder if the chicken would agree. ***]
If, however, the person is acting like an animal, then by what right may he consume his "peer"? What spiritual improvement can he confer upon this animal by eating it?
[*** Agreed. ***]
Therefore, before eating meat, we must ask ourselves the very sobering question of whether in fact, given who we are, are we indeed benefiting this animal?
[*** How many people ask this question today? ***]
When eating is not merely an act of "mindless consumption," but rather an act with clear intent that the strength and energy one derives from the food will be utilized to benefit the world, then eating has been sublimated to an act of worship.
[*** This does not consider the many negative effects of animal-based diets which often reduce a person’s energy and strength. ***]
RADICALIZED EXTENSION
Animal rights can be a double-edged sword: While the animal kingdom is important and must be treated ethically, we must recognize that there is no equivalence of species. Among all living things, humankind alone is created in the "image of God" (Genesis 1:26).
[*** Hence, should we not imitate God’s positive attributes of compassion, justice, and mercy? ***]
When the lines are blurred, when both human and animal life is considered equally sacred, this can trigger a dangerous philosophy that regards killing a human being as no more heinous than killing an animal.
[*** The next paragraphs expand on the above statement, as this is perhaps the strongest argument for continuing to eat meat. But, how many people today regard “killing a human being as no more heinous than killing an animal?” ***]
Rabbi Yosef Albo (14th century) asserts that this philosophy has its roots in the biblical story of Cain and Abel. Genesis chapter 4 describes how Cain brought a sacrifice of grain, while his brother Abel offered animals. Rabbi Albo explains that Cain regarded humans and animals as equals and, accordingly, felt he had no right to kill them.
Cain then extended this misguided logic: If people and animals are inherently equal, then just as one could permit taking the life of an animal, so too could one permit taking the life of his fellow man. Thus Cain was able to justify the murder of his brother.
The Nazis passed laws protecting animals, while relegating Jews to the status of "sub-human."
In modern times, the radicalized extension of Cain's philosophy came afore during the 1930s, when the Nazis passed a number of laws protecting animals, e.g. restricting the use of live animals in biomedical experiments ("vivisection"). All the while, the Nazis were killing off millions of humans. (Actually, Jews were legally relegated to the status of "sub-human.") The lines between human and animal had been totally obscured.
Today this radical vegetarianism is expressed by the organization PETA (People for the Ethical Treatment of Animals). As one example, PETA's shocking multi-media display, "Holocaust on Your Plate," juxtaposes photos of Nazi concentration camp victims with photos of chicken farms, drawing a gross moral equivalence. (see http://www.masskilling.com)
In academia, too, Princeton Univ. philosopher Peter Singer has written and lectured extensively on how the welfare of animals supercedes that of ill babies; he also calls for society to accept human-animal domestic partnerships. (see www.naotd.org/singash.html)
Judaism's permitting animals for food serves as a pragmatic hedge against such extremism: constantly reminding man of his unique status among God's creation. The 18th century kabbalist, Rabbi Moshe Chaim Lutzatto, explains that all living things -- humans and animals -- have souls. However, not all souls are created equal. Animals have a soul which animates them and carries within it the instincts for survival, procreation, fear, etc. Only humans, with a Divine soul, have the ability to forge a relationship with God, the transcendent dimension. Only humans have the ability to choose higher "soul pleasures" -- like helping the poor, even at the expense lower "body pleasures" like hoarding more food for ourselves. You'll never see a hungry dog say to his friends, "Let's not fight over this," or "Let's save some for the other dogs who aren't here."
Rabbi Abraham Isaac Kook (purportedly a vegetarian) writes that man was granted dominion over animals in order to underscore our spiritual superiority and heightened moral obligations. Were man to accord animals the same rights as humans, then just as we don't expect high moral standards from animals, we would, tragically, lower our expectations of humans as well.
[*** I believe that this argument is a stretch today as very few people equate people and animals. ***]
HISTORICAL PRECEDENTS
Historically, Adam and Eve were vegetarians, as it says: "vegetables and fruits shall be your food" (Genesis 1:29). God only permitted meat to Noah and his descendents after the Flood (Genesis 9:3; Talmud - Sanhedrin 59b).
Why the shift?
Some commentators explain that before the Flood, man was above the food chain, given the responsibility to take care of the world and everything in it. After the Flood, man sunk a level and became linked with the food chain, albeit at the top of it. Mankind had fallen in its ability to influence the animal world through actions and deeds, and it thus became necessary to influence the animal world more directly by ingesting them.
[*** Are we really influencing the animal world by eating them today? ***]
After the Flood, mankind had fallen in its ability to influence the animal world through actions and deeds.
Rabbi Yosef Albo, mentioned earlier, asserts that Cain's misguided philosophy was adopted by succeeding generations, and meat was permitted to Noah in order to emphasize the superiority of humanity over the animal kingdom.
[*** This seems to be the basic argument for eating meat, while seemingly ignoring the many ways that animal-based diets and agriculture violate basic Jewish teachings. Certainly there are also problems with plant-based agriculture, but they are relatively minor compared to those associated with animal-agriculture. ***]
Another commentator, the Malbim, explains the shift from a physical perspective: The post- diluvian era was marked by a general weakening of the human condition. As the quality of produce became nutritionally inferior, and as mankind became geographically dispersed and subject to varying climates, it became necessary to supplement the human diet with animal products.
[*** This appears to be inconsistent with modern nutritional science, which indicates many health problems associated with consuming animal products. ***]
Some cite the precedent of Adam and Eve as indication that in a perfect world, i.e. in the future time of the Messiah, humans will return to universal vegetarianism. The vast majority of rabbinic scholars, however, maintain that animal offerings will be resumed in the Messianic era. Indeed, the Talmud (Baba Batra 75a) declares that when the Messiah arrives, God will prepare a flesh-based feast for the righteous.
[*** Most commentators regard this Talmudic statement as an allegory. ***]
SUMMARY
In conclusion, Judaism accepts the idea of a vegetarian diet, though dependent on one's intention:
[*** This is an important concession. ***]
Vegetarianism based on the idea that we have no moral right to kill animals is not an acceptable Jewish view.
[*** This leaves many other Jewish teachings that indicate that Jews can be vegetarians. Several Israeli and other Chief Rabbis are vegetarians. ***]
Vegetarianism for aesthetic or health reasons is acceptable; indeed, the Torah's mandate to "guard yourselves carefully" (Deut. 4:15) requires that we pay attention to health issues related to a meat-centered diet.
[*** It is good that this is now mentioned. But, since the preservation of our health is such an important mitzvah, overriding most other mitzvot, shouldn’t the negative health effects of animal-based diets be on the Jewish agenda to a much greater extent than at present? ***]
Some points to consider include the contemporary increase in sickness in animals created by factory farm conditions, and the administration of growth hormones, antibiotics and other drugs given to animals. All of these may be possible health risks to humans.
Rabbi Moshe Feinstein, forbade raising veal in cramped and painful conditions.
In addition, there is the possible violation of tzaar baalai chaim (causing pain to animals) resulting from mass production methods of raising, transporting and slaughtering animals.
[*** It is good that these issues are now being raised. But I believe that there should be far greater attention to them in the Jewish community (and others). ***]
The great 20th century American sage, Rabbi Moshe Feinstein, forbade raising veal in cramped and painful conditions, and forbade feeding animals chemicals in place of food, since this would deprive them of the pleasure of eating. ("Igros Moshe" EH 4:92)
Jewish consciousness requires constant attention to preserving and protecting our natural world.
Rabbi Benzion of Bobov was strolling with a disciple, deeply engrossed in scholarly conversation. As they passed a tree, the student mindlessly pulled off a leaf and unconsciously shredded it into pieces.
Rabbi Benzion stopped abruptly. The student, startled, asked what was wrong. In response, the rabbi asked him why he had picked the leaf off of the tree.
The disciple, taken aback, could think of no response.
The rabbi explained that all of nature -- birds, trees, even every blade of grass -- everything that God created in this world, sings its own form of praise to its Creator. If they should be needed for food and sustenance, they are ingested and become part of the song of the higher species. But to pull a leaf off a tree for no purpose at all is to wastefully silence its song, giving it no recourse, as it were, to join any other instrument in the symphony of nature.
[*** Another nice story, but the many negative environmental effects of animal-based diets are not addressed. ***]
Yes, Judaism permits the eating of meat, provided that proper intent and mindfulness are present: to elevate the Divine energy contained in meat to a higher human level; to use energy derived from eating to discharge spiritual and moral responsibilities; and to serve God through the pleasures of His world.
[*** Please see my letter to the editor below. And please consider adding your comments at the Aish Hatorah web site. Thanks. ***]
For further reading: "Vegetarianism and Judaism" by Rabbi J. David Bleich, Contemporary Halakhic Problems, Volume III.
Published: Sunday, June 22, 2003 [*** and republished in September 2005. ***]
[*** Please note that my book and Roberta Kalechofsky’s book on Jewish vegetarian teachings are not mentioned. ***]
email: webmaster@aish.com
-------------------------
My letter to the Aish HaTorah web site responding to the above article:
As president of the Jewish Vegetarians of North America, I was pleased to see your article “Where's the beef? Examining the pros and cons” by Rebbetzin Feige Twerski and Rabbi Shraga Simmons. It is important that greater attention be placed on the mass production and widespread consumption of meat, since these activities conflict with Judaism in at least six important areas:
* While Judaism mandates that people should be very careful about preserving their health and their lives, numerous scientific studies have linked animal-based diets directly to heart disease, stroke, many forms of cancer, and other chronic degenerative diseases.
* While Judaism forbids tsa'ar ba'alei chayim, inflicting unnecessary pain on animals, most farm animals -- including those raised for kosher consumers -- are raised on "factory farms" where they live in cramped, confined spaces, and are often drugged, mutilated, and denied fresh air, sunlight, exercise, and any enjoyment of life, before they are slaughtered and eaten.
* While Judaism teaches that "the earth is the Lord’s" (Psalm 24:1) and that we are to be God's partners and co-workers in preserving the world, modern intensive livestock agriculture contributes substantially to soil erosion and depletion, air and water pollution, overuse of chemical fertilizers and pesticides, the destruction of tropical rain forests and other habitats, global warming, and other environmental damage.
* While Judaism mandates bal tashchit, that we are not to waste or unnecessarily destroy anything of value, and that we are not to use more than is needed to accomplish a purpose, animal agriculture requires the wasteful use of grain, land, water, energy, and other resources.
* While Judaism stresses that we are to assist the poor and share our bread with hungry people, over 70% of the grain grown in the United States is fed to animals destined for slaughter, while an estimated 20 million people worldwide die because of hunger and its effects each year.
* While Judaism stresses that we must seek and pursue peace and that violence results from unjust conditions, animal-centered diets, by wasting valuable resources, help to perpetuate the widespread hunger and poverty that eventually lead to instability and war.
In view of these important Jewish mandates to preserve human health, attend to the welfare of animals, protect the environment, conserve resources, help feed hungry people, and pursue peace, and since animal-centered diets violate and contradict each of these resposibilities, I believe that committed Jews (and others) should sharply reduce or eliminate their consumption of animal products.
One could say "dayenu" (it would be enough) after any of the arguments above, because each one constitutes by itself a serious conflict between Jewish values and current practice that should impel Jews to seriously consider a plant-based diet. Combined, they make an urgently compelling case for the Jewish community to address these issues.
Some other factors to consider are:
* God's first dietary regimen was strictly vegetarian (Genesis 1:29); * * Manna, a vegetarian food "like corriander seed" kept the Israelis in good health for 40 years in the wilderness and when the people cried out for flesh, many died at "the Graves of Lust," while eating the quails that God reluctantly provide;
* The Messianic Period will be vegetarian according to Rav Abraham Isaac hakohen Kook, first Chief Rabbi of pre-state Israel, based on Isaiah's prophecy of the wolf dwelling with the lamb and the lion eating straw like the ox.
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5. Are Free-Range and Organic Farms a Good Compromise?
Sustainable, Free-Range Farms and Other Tall Tales
Factory Farming’s Not the Problem -- It's Animal Farming
by Lee Hall
www.dissidentvoice.org
November 18, 2005
Large health care corporations are doing it. Trendy groceries are doing it. Environmental advocacy groups are doing it. Suddenly, it’s all the rage to tout animal-based farming that’s sustainable and healthful.
Kaiser Permanente, the largest U.S. health maintenance organization, is co-sponsoring FoodMed 2005, “the first conference on healthy food in health care.” Registrants will learn how they can avoid growth hormones when purchasing milk products, thereby supporting a “step in the restoration of a healthy dairy system.”
Trader Joe’s has announced plans to “improve its laying hen welfare policy” by marketing house brand eggs that aren’t from “cruel cages.” The implication is that there will be more space for hens who lay Trader Joe’s eggs. Male and worn-out female birds don’t get a mention; but competitive market value does. As CEO Dan Bane says, “Customers looking for cage-free eggs will need to look no further than the Trader Joe's label. We expect this change will help further boost the proportion of sales of cage-free eggs at Trader Joe’s.”
http://www.sierraclub.org/factoryfarms/farmers/karen.asp
The Sierra Club now vaunts tours arranged by an organic dairy business, and lauds Buchmayer's Dairy for “continually offering exceptional products” and “encouraging our youth to be involved in agriculture and teach sustainable methods that will leave future generations with a farm and family lifestyle that will be attractive and profitable.”Machetta's Organic Meats win praise that strongly suggests that health benefits will accrue to customers. And the Sierra Club calls Larry Sansom’s grass-fed cattle “a success” because Sansom has run out of cattle every year.
What if we took such models of agribusiness seriously? We’d still be in a heap of trouble. Of course, the heap would be spread about over a lot more pasture.
The elite meat
Even if eating animal products could make us healthy -- and that’s not a particularly persuasive proposition -- animals fed an all-organic diet would make for an end product that’s beyond financial means of most of the world’s households.
And if corporations were to take free-range seriously -- not just removing cages, but buying access to pasture -- then it's a matter of finding those communities able to pay for the bodies of animals who, when living, took up the most space. That flunks the straight-face test. From both an animal rights and an environmental perspective, space for animal agribusiness doesn't need to be expanded; it needs to be phased out.
Already, most of the landmass of the contiguous United States is taken up by agriculture --primarily for resource-guzzling animal processing. Worldwide, the demand of six billion humans for physical space is vastly expanded as animals are bred into existence to be food commodities. These domestic animals now outnumber us by an estimated factor of three to one. There is nothing sustainable, let alone kind, about animal agribusiness.
SNIP
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6. Raising Veal Calves in Israel
Message forwarded from Anonymous for Animal Rights Web Site
to Reduce the Suffering of Veal Calves in Israel
http://www.anonymous.org.il/e-veal.htm
On Tuesday, November 15th 2005 the Israeli parliament's education committee approved regulations prohibiting some of the serious abuses of veal calves. The new regulations make keeping calves in solitary confinement and the denial of drinking water illegal. In addition, the regulations specify a minimal level of hemoglobin in the blood and a minimal intake of fiber in the calves' nutrition. They also include requirement with regard to ventilation and footing material. The new regulations are similar to the EU directive laying down the minimum standards for the protection of calves, and in several respects (such as minimal cell dimensions) they are even superior to it.
This achievement is a result of a campaign initiated by Anonymous for Animal Rights in May 2001. The organization's investigation team secretly documented the harsh conditions in which the calves were kept. The disturbing images were spread by the media, and Anonymous filed an animal abuse complaint against owners with the police. As a result of this complaint, a committee was appointed by the Ministry of Agriculture to formulate recommendations for keeping standards. Its recommendations were submitted to the Ministry of Agriculture in June 2002.
However, the recommendations were left to gather dust by the Ministry of Agriculture, which was reluctant to act on them. In September 2003, a demonstration organized by Anonymous took place in a veal farm in protest of the foot dragging on the part of the ministry. During this demonstration the dehydrated calves were given drinking water. The demonstration was widely covered by the media, including by the most widely viewed television news show.
In June 2005 the Ministry of Agriculture submitted draft regulations to the parliament's education committee, which allowed a 10 year transition period before the change to the confinement facilities was to take place. The lobbying on the part of Anonymous with committee members secured a rejection of the draft, and the Ministry of Agriculture was required to shorten the transition period as a prerequisite for the endorsement of the regulations. The ministry promised to submit revised regulations within a month, but again resorted to foot dragging. In October 2005 an online petition was launched by Anonymous in protest of the foot dragging, which was signed by about 8000 individuals. In the end of the month demonstrations in six major cities across the country took place. On November 15 the revised regulations, shortening the transition period to 3 years, were finally submitted. The requirement to provide the calves with drinking water without limitation (an extremely important requirement given the hot Israeli weather) came into force immediately.
Reut Horn, Anonymous spokeswoman: "The regulations approved by the education committee do reduce significantly the suffering of the calves – no more dehydration and solitary confinement – and Anonymous, which has fought for these changes naturally regards them favorably. However, this industry still causes immense suffering to these calves and denies them basic rights, like other animal-based industries."
Anonymous for Animal Rights is thankful to the World Society for the Protection of Animals (WSPA) who has sponsored the campaign and made this important achievement possible.
Pictures of veal calves in Israel
Pictures of the Anonymous demonstration in a veal farm
For comments and further information please use the following to contact us:
Anonymous for Animal Rights
P.O. Box 11915, Tel-Aviv 61119, Israel
Tel +972-36204878, Fax +972-36204717
info@anonymous.org.il
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8. Number of Kosher Jewish Vegetarians Increasing Sharply
Forwarded material from “Kosher Today”:
Ranks of Kosher Vegetarians Soars as Industry Meets the Needs
(Jerusalem) The Shabbat meal at the home of a prominent attorney of international law in Jerusalem did not include the usual gefilte fish, cholent, kugel (potato pudding) and more. Instead the meal featured vegetarian quiches, imitation meat loaf, cabbage filled with rice and many fruits and vegetables. That weekend there was an invitation in the Jerusalem Post by The International Jewish Vegetarian Society to a session on Vegetarianism in Israel, with emphasis on Jewish teachings on vegetarianism. Although there are no specific numbers, industry officials in Israel and the US say the ranks of vegetarians are growing, some due to health, some out of concern for animal rights but many as part of an adopted lifestyle of living a more natural lifestyle.
Rabbi Simcha Hakohen Kook of Rehovot, a guest at Kosherfest, is said to be a vegetarian, as was his father Rabbi Abraham Isaac Kook, the first chief rabbi of Israel. Rabbi David Rosen, the former chief rabbi of Ireland, was also an avowed vegetarian. Many rabbis invoke various biblical references to justify vegetarianism despite the fact that the Torah is dominated by sacrifices of animals that date back to the First Temple.
Supermarket executives say that an increasing number of kosher consumers are asking for vegetarian replacement kosher foods, ranging from hotdogs to patties. One store manager said: “I can snuff them out from a mile away. They are always buying grains and other natural ingredients and checking out the foods that say pareve, hoping they are vegetarian, contain no animal ingredients including milk and eggs.”
It may not be enough of a segment to warrant increased attention, but there is evidence that vegetarianism is growing, both in the US and Israel. Vegetarians in general say that they have an easier time keeping a kosher diet than conventional kosher adherents, largely because they eat many ingredients and products that do not need kosher certification in the first place.
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11. Letters on the Increase in Jewish Vegetarians
Go vegetarian
Kudos for highlighting how mainstream vegetarianism has become in the Jewish community and how consistent a humane, plant-based diet is with Jewish teaching. (“Kosher vegetarians,” Ledger, Nov. 11)
The key reason for Jews to go vegetarian is to stop supporting and perpetuating animals' unnecessary suffering (tsa'ar ba'alei chayim). On factory farms, sentient animals are debeaked, dehorned, tail-docked, and/or castrated, all without pain-killers. Egg-laying hens are confined five apiece to battery cages where they'd be unable to flap a wing if there were no other birds present, and veal calves are kept anemic and live in crates so narrow that they can't even turn around. These animals are devalued of life and deprived of basic welfare considerations.
As Jews, we must ask ourselves not what is barely acceptable, but what diet God prefers for mankind. When we have the choice to support institutionalized cruelty to God's creatures or to eliminate mass suffering, let us keep meat, eggs, and dairy products off our plates.
Michael Croland
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Food choices
As a Jew, I believe that our food choices have far reaching consequences that shouldn't be ignored ("Kosher Vegetarians," Nov. 11). Judaism has a proud tradition of respect towards animals, yet our treatment of farm animals is far from honorable.
There are many [Jewish] laws mandating compassion toward animals, yet most farm animals are raised in massive factory farms where abuse is the norm. Egg-laying hens are crammed into tiny cages too small for them even to spread their wings. Chickens raised for meat are bred to grow so quickly that their hearts, lungs, and legs can't keep up with their unnaturally rapid growth. Cattle are castrated, branded, and de-horned without any painkiller.
By leaving factory farm products off our plates and eating more vegetarian meals, we can truly follow God's wish of compassion toward all of His creatures.
Josh Balk
Outreach Coordinator
Factory Farming Campaign
The Humane Society of the United States
Washington, D.C.
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12. Letter Re the Potential Expansion of Horse Racing in Israel
To the Editor:
Re Adi Katz’s November 1 article "Bet of Their Lifetime" about the controversial proposal to bring horseracing to Israel, the image of the horses’ fates depicted by the Israeli Jockey Club President is inaccurate.
Mr. Froilich has a compelling need to persuade Israelis to welcome this activity that he hopes will provide enormous profits for individuals and organizations such as his. However, retiring horses to stud or to pastures with doting wealthy owners is limited to a miniscule fraction of horses bred for racing. Even the successful racers--not to mention the excessive numbers of young horses found unsuitable for the sport--are disposed of in huge numbers via abandonment or slaughterhouses. There are not enough homes for all the unwanted animals in Israel or in any other country. Sympathetic "rescuers" often find they lack sufficient resources for the 20-plus years remaining in an unwanted race horse's life.
Mr. Foilich also denies the probability of equine slaughter since there is no demand for horsemeat in Israel. In the U.S., there is also no demand for horsemeat and enormous popular opposition to equine slaughter, yet thousands of horses are slaughtered annually for the European and Japanese markets.
His depiction of race horse owners as privileged and wealthy members of society again only applies to a small fraction of those involved. In every country in which it is practiced, most owners and trainers see their charges as income-generating objects, not sentient beings. Proper horse care is prohibitively expensive and decisions about their charges' fates are based on harsh economics.
Israel has the opportunity to serve as a beacon for humane animal care if it prohibits the development of this industry. As it did with the ban on foie gras production, Israel may provide inspirational leadership for the rest of the world by banning horse racing within its borders. I fervently hope that it will do so.
Holly Cheever, DVM, USA - One of the veterinarians quoted in the article
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** Fair Use Notice **
This document may contain copyrighted material, use of which has not been specifically authorized by the copyright owners. I believe that this not-for-profit, educational use on the Web constitutes a fair use of the copyrighted material (as provided for in section 107 of the US Copyright Law). If you wish to use this copyrighted material for purposes of your own that go beyond fair use, you must obtain permission from the copyright owner.
This update/Jewish Vegetarians of North America (JVNA) Online Newsletter has the following items:
1. Update Re JVNA Video
2. Major Article Re “Judaism and Vegetarianism”/My Responses Interspersed/My Letter to the Editor
5. Are Free-Range and Organic Farms a Good Compromise?
6. Raising Veal Calves in Israel
8. Number of Kosher Jewish Vegetarians Increasing Sharply
11. Letters About the Recent Increase in Jewish Vegetarians
12. Letter Re the Potential Expansion of Horse Racing in Israel
Some material has been deferred to a later update/newsletter to keep this one from being even longer.
[Materials in brackets like this [] within an article or forwarded message are my editorial notes/comments.]
Opinions expressed do not necessarily represent the views of the JVNA, unless otherwise indicated, but may be presented to increase awareness and/or to encourage respectful dialogue. Also, material re conferences, retreats, forums, trips, and other events does not necessarily imply endorsement by JVNA or endorsement of kashrut, Shabbat observances, or any other Jewish observance, but may be presented for informational purposes. Please use e-mail addresses, telephone numbers, and web sites to get further information about any event that you are interested in.
As always, your comments and suggestions are very welcome.
Thanks,
Richard
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1. Update Re JVNA Video
I had a marvelous experience with award winning photographer and filmmaker Lionel Friedberg in Israel. We videotaped interviews with 6 rabbis, 2 animal rights activists, about 20 environmentalists, one wholistic health doctor, and one vegetarian restaurant owner. And Lionel got some great background footage of Israel, its environment, its supermarkets and restaurants, its natural areas. and much more. Please be on the lookout for a special JVNA newsletter soon on our progress and plans and how you might help.
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2. Major Article Re “Judaism and Vegetarianism”/My Responses Interspersed/My Letter to the Editor
For a long time, I have tried to start respectful dialogues in the Jewish community re Jewish teachings on the environment. Unfortunately, this has been difficult. Hence, I have decided to start our own dialogues by respectfully responding to articles on vegetarianism by rabbis and others, with the hope that the authors of the articles will respond to my comments.
The first example is below. The article is very thoughtful and I wish to commend the authors. However, I believe that there are factors that deserve respectful comments. The complete article can be found at the Aish Hatorah web site. Please see the URL below.
My responses below are quick initial reactions to the material in the article. If you have any comments, suggestions, or questions, please let me know. Thanks.
4 Cheshvan 5766 / 6 November 2005
Torah reading: Lech Lecha
Forwarded message from Aish.com Weekly Email (of Yeshiva Aish HaTorah)- Over 140,000 subscribers
Where's the beef? Examining the pros and cons.
by Rebbetzin Feige Twerski and Rabbi Shraga Simmons
[*** My comments will be preceded and ended with *** and included in brackets, like the ones beginning and ending this statement.***]
The vegetarian diet enjoys a degree of popularity in the West. Some choose to be vegetarian for aesthetic reasons: they don't like the taste of meat, or they regard a meat-based diet as less healthy. Others are vegetarians because they find it morally wrong to kill an animal for food.
What does Judaism say about all this?
[*** Please note that there is no mention here of the environmental arguments for vegetarianism nor the horrible mistreatment of animals on factory farms, which is briefly discussed later. Also, note the implication that it is only a theory that animal-based diets are unhealthy. ***]
First, some background on the Jewish worldview:
Ideally there should be no barriers between one's physical and spiritual existence. Life should be a seamless expression of connecting to the Master of the Universe, the Author of our being. From the Jewish perspective, activities that present themselves as mundane -- eating, sleeping, conducting business, relationships, etc. -- are part of serving God, no less than the ritual observance of prayer, study and giving charity.
[*** This is good because it indicates that concerns about eating are important. ***]
The act of eating should be a ladder to heaven - a means of bringing sanctity into our lives.
Earthly activities are the bridge through which we access higher realms. Therefore, the act of eating is not a meaningless, sensual indulgence, nor even a necessary means of maintaining our physical well being. It can and should be the proverbial ladder to heaven -- a means of bringing holiness and sanctity into our lives.
[*** Very well put. But can one bring holiness and sanctity into one’s life by partaking in a diet that involves the severe mistreatment of animals, major negative health effects, and major negative environmental effects? ***]
The Talmud says that at the end of one's life, the first question God asks is: "Did you taste every fruit that I put on Earth?" We are enjoined to appreciate all of life's bounty. Indeed, Maimonides deems it a mitzvah to partake of meat on the holidays, in order to increase one's pleasure and rejoicing. (In practice, this does not apply to those who do not enjoy these foods.)
[*** Please note that the Talmudic statement refers to fruit, not meat. Also, Maimonides statement omits the Talmudic qualifier, “In the time of the temple.” After the destruction of the Temple, according to a statement in the Talmud (Pesachim 109a), one can rejoice with wine, and meat is not required. ***]
In general, Judaism permits the eating of meat, provided that the animal: is a species permitted by the Torah (Leviticus chapter 11); is ritually slaughtered (shechita) (Deut. 12:21); has the non-kosher elements (blood and certain fats and sinews) removed (Leviticus 3:17; Genesis 32:33); is prepared without mixing meat and milk (Exodus 34:26); and that appropriate blessings are recited (Deut. 8:10).
By eating in the Torah-prescribed manner, and with the proper focus and intent, says the Talmud, one's table can become a virtual altar in the service of God.
[*** Yes, Judaism permits the eating of meat and thus Jews have a choice. But, shouldn’t that choice be based on a recognition of the realities involved in the production and consumption of animal products and how they violate basic Jewish teachings re preserving human health, treating animals with compassion, protecting the environment, conserving natural resources, and helping hungry people? ***]
COMPASSION FOR ANIMALS
At the same time, the Torah stresses compassion for animals. Indeed, the Jewish forefathers are known affectionately as the "Seven Shepherds," and the Talmud describes how God chose Moses for Jewish leadership based on his tender care for flocks of sheep.
Here are some examples of Jewish legislation regarding the ethical treatment of animals:
a. It is prohibited to cause pain to animals - tzaar ba'alei chaim. (Talmud - Baba Metzia 32b, based on Exodus 23:5)
[*** There are many cases on factory farms where this prohibition is violated. ***]
b. One is obligated to relieve an animal's suffering (i.e. unburden it), even if it belongs to your enemy. (Exodus 23:5)
[*** Yet animals suffer daily on factory farms where animals are raised for slaughter. ***]
c. If an animal depends on you for sustenance, it is forbidden to eat anything until feeding the animal first. (Talmud - Brachot 40a, based on Deut. 11:15)
d. We are commanded to grant our animals a day of rest on Shabbat. (Exodus 20:10)
[*** According to the outstanding Torah commentator Rashi, this means that animals should be free to move freely in the fields and enjoy the beauty of God’s creation on the Sabbath day. This certainly does not happen on factory farms, ***]
e. It is forbidden to use two different species to pull the same plow, since this is unfair to the weaker animal. (Deut. 22:10)
[*** Fairness to animals on factory farms is seldom, if ever, considered. ***]
f. It is a mitzvah to send away a mother bird before taking her young. (Deut. 22:7)
[*** According to Rabbi Shlomo Riskin, true compassion would involve not taking the young or the mother. ***]
g. It is forbidden to kill a cow and her calf on the same day. (Leviticus 22:28)
[*** Today, most calves are removed from their mothers almost immediately after birth. ***]
h. It is prohibited to sever and eat a limb off a live animal. (Genesis 9:4; this is one of the "Noachide" laws that apply to Jews and non-Jews alike.)
i. Shechita (ritual slaughter) must be done with a minimum of pain to the animal. The blade must be meticulously examined to assure the most painless form of death possible. ("Chinuch" 451; "Pri Megadim" - Introduction to Shechita Laws).
[*** Yes, but we should also consider the many months of mistreatment on factory farms prior to slaughter. ***]
j. Hunting animals for sport is viewed with serious disapproval by our Sages. (Talmud - Avoda Zara 18b; "Noda BeYehuda" 2-YD 10)
[*** This is an argument to support the Jewish teaching that an animal can only be killed in order to meet a basic human need, and when there is no easily available way to meet that need. ***]
To deal casually or cavalierly with the life of an animal is antithetical to Jewish values. This sensitivity is illustrated by the following story:
In a small European village, a shochet (ritual slaughterer) fetched some water to apply to his blade in the preparation process. At a distance, he observed a very old man, watching him and shaking his head from side to side disapprovingly. Finally, the young shochet asked the old man for an explanation.
The old man replied that as he watched him prepare his blade, it brought back memories from many years earlier when, as a young man, he had observed the saintly Rabbi Israel Baal Shem Tov (founder of the chassidic movement) doing the same thing. But the difference, he explained, was that Rabbi Israel did not need to fetch water in order to sharpen the blade -- rather the tears that streamed from his eyes were adequate.
[*** A wonderful story. But this thoughtful article fails, except briefly near the end, to address the many inconsistencies between Judaism’s beautiful teachings on compassion for animals and the realities of how most animals are treated on factory farms. ***]
HIERARCHY OF CREATION
While Jewish law protects the ethical treatment of animals, Judaism also maintains that animals are meant to serve mankind, as it says: "Let man dominate the fish, birds and animals" (Genesis 1:26). There is a clear hierarchy of creation, with man at the pinnacle.
[*** Yes, but Judaism views people as responsible stewards and as guardians. It certainly does not give people the right to so severely mistreated farmed animals. ***]
Maimonides identifies four levels in the hierarchy of creation, in which every creature derives its sustenance from the level beneath it:
Level 1: Domaim -- the silent, inanimate realm (i.e. earth and minerals) constitutes the lowest existence, and is self-sustaining.
Level 2: Tzomey'ach -- vegetation is nurtured by the previous level, earth.
Level 3: Chai -- the animal kingdom eats mostly vegetation.
Level 4: Medaber -- human beings (lit.: the speaking being) derive nourishment by eating both vegetation and animals.
[*** But modern nutritional science has shown that there is no need to eat animals. ***]
When food is consumed, its identity is transformed into that of the one eating it. Thus the Talmud (Pesachim 59b) regards it as morally justified to eat animals only when we are involved in holy and spiritual pursuits. It is only then that the human actualizes his highest potential, and the consumed animal is, so to speak, elevated to the level of "human."
In Jewish consciousness, the highest level an animal can achieve is to be consumed by a human and used in the service of God. A chicken on a Shabbos table is a very lucky chicken! (see "Tanya" ch. 7)
[*** Considering how the chicken has been treated prior to slaughter, I wonder if the chicken would agree. ***]
If, however, the person is acting like an animal, then by what right may he consume his "peer"? What spiritual improvement can he confer upon this animal by eating it?
[*** Agreed. ***]
Therefore, before eating meat, we must ask ourselves the very sobering question of whether in fact, given who we are, are we indeed benefiting this animal?
[*** How many people ask this question today? ***]
When eating is not merely an act of "mindless consumption," but rather an act with clear intent that the strength and energy one derives from the food will be utilized to benefit the world, then eating has been sublimated to an act of worship.
[*** This does not consider the many negative effects of animal-based diets which often reduce a person’s energy and strength. ***]
RADICALIZED EXTENSION
Animal rights can be a double-edged sword: While the animal kingdom is important and must be treated ethically, we must recognize that there is no equivalence of species. Among all living things, humankind alone is created in the "image of God" (Genesis 1:26).
[*** Hence, should we not imitate God’s positive attributes of compassion, justice, and mercy? ***]
When the lines are blurred, when both human and animal life is considered equally sacred, this can trigger a dangerous philosophy that regards killing a human being as no more heinous than killing an animal.
[*** The next paragraphs expand on the above statement, as this is perhaps the strongest argument for continuing to eat meat. But, how many people today regard “killing a human being as no more heinous than killing an animal?” ***]
Rabbi Yosef Albo (14th century) asserts that this philosophy has its roots in the biblical story of Cain and Abel. Genesis chapter 4 describes how Cain brought a sacrifice of grain, while his brother Abel offered animals. Rabbi Albo explains that Cain regarded humans and animals as equals and, accordingly, felt he had no right to kill them.
Cain then extended this misguided logic: If people and animals are inherently equal, then just as one could permit taking the life of an animal, so too could one permit taking the life of his fellow man. Thus Cain was able to justify the murder of his brother.
The Nazis passed laws protecting animals, while relegating Jews to the status of "sub-human."
In modern times, the radicalized extension of Cain's philosophy came afore during the 1930s, when the Nazis passed a number of laws protecting animals, e.g. restricting the use of live animals in biomedical experiments ("vivisection"). All the while, the Nazis were killing off millions of humans. (Actually, Jews were legally relegated to the status of "sub-human.") The lines between human and animal had been totally obscured.
Today this radical vegetarianism is expressed by the organization PETA (People for the Ethical Treatment of Animals). As one example, PETA's shocking multi-media display, "Holocaust on Your Plate," juxtaposes photos of Nazi concentration camp victims with photos of chicken farms, drawing a gross moral equivalence. (see http://www.masskilling.com)
In academia, too, Princeton Univ. philosopher Peter Singer has written and lectured extensively on how the welfare of animals supercedes that of ill babies; he also calls for society to accept human-animal domestic partnerships. (see www.naotd.org/singash.html)
Judaism's permitting animals for food serves as a pragmatic hedge against such extremism: constantly reminding man of his unique status among God's creation. The 18th century kabbalist, Rabbi Moshe Chaim Lutzatto, explains that all living things -- humans and animals -- have souls. However, not all souls are created equal. Animals have a soul which animates them and carries within it the instincts for survival, procreation, fear, etc. Only humans, with a Divine soul, have the ability to forge a relationship with God, the transcendent dimension. Only humans have the ability to choose higher "soul pleasures" -- like helping the poor, even at the expense lower "body pleasures" like hoarding more food for ourselves. You'll never see a hungry dog say to his friends, "Let's not fight over this," or "Let's save some for the other dogs who aren't here."
Rabbi Abraham Isaac Kook (purportedly a vegetarian) writes that man was granted dominion over animals in order to underscore our spiritual superiority and heightened moral obligations. Were man to accord animals the same rights as humans, then just as we don't expect high moral standards from animals, we would, tragically, lower our expectations of humans as well.
[*** I believe that this argument is a stretch today as very few people equate people and animals. ***]
HISTORICAL PRECEDENTS
Historically, Adam and Eve were vegetarians, as it says: "vegetables and fruits shall be your food" (Genesis 1:29). God only permitted meat to Noah and his descendents after the Flood (Genesis 9:3; Talmud - Sanhedrin 59b).
Why the shift?
Some commentators explain that before the Flood, man was above the food chain, given the responsibility to take care of the world and everything in it. After the Flood, man sunk a level and became linked with the food chain, albeit at the top of it. Mankind had fallen in its ability to influence the animal world through actions and deeds, and it thus became necessary to influence the animal world more directly by ingesting them.
[*** Are we really influencing the animal world by eating them today? ***]
After the Flood, mankind had fallen in its ability to influence the animal world through actions and deeds.
Rabbi Yosef Albo, mentioned earlier, asserts that Cain's misguided philosophy was adopted by succeeding generations, and meat was permitted to Noah in order to emphasize the superiority of humanity over the animal kingdom.
[*** This seems to be the basic argument for eating meat, while seemingly ignoring the many ways that animal-based diets and agriculture violate basic Jewish teachings. Certainly there are also problems with plant-based agriculture, but they are relatively minor compared to those associated with animal-agriculture. ***]
Another commentator, the Malbim, explains the shift from a physical perspective: The post- diluvian era was marked by a general weakening of the human condition. As the quality of produce became nutritionally inferior, and as mankind became geographically dispersed and subject to varying climates, it became necessary to supplement the human diet with animal products.
[*** This appears to be inconsistent with modern nutritional science, which indicates many health problems associated with consuming animal products. ***]
Some cite the precedent of Adam and Eve as indication that in a perfect world, i.e. in the future time of the Messiah, humans will return to universal vegetarianism. The vast majority of rabbinic scholars, however, maintain that animal offerings will be resumed in the Messianic era. Indeed, the Talmud (Baba Batra 75a) declares that when the Messiah arrives, God will prepare a flesh-based feast for the righteous.
[*** Most commentators regard this Talmudic statement as an allegory. ***]
SUMMARY
In conclusion, Judaism accepts the idea of a vegetarian diet, though dependent on one's intention:
[*** This is an important concession. ***]
Vegetarianism based on the idea that we have no moral right to kill animals is not an acceptable Jewish view.
[*** This leaves many other Jewish teachings that indicate that Jews can be vegetarians. Several Israeli and other Chief Rabbis are vegetarians. ***]
Vegetarianism for aesthetic or health reasons is acceptable; indeed, the Torah's mandate to "guard yourselves carefully" (Deut. 4:15) requires that we pay attention to health issues related to a meat-centered diet.
[*** It is good that this is now mentioned. But, since the preservation of our health is such an important mitzvah, overriding most other mitzvot, shouldn’t the negative health effects of animal-based diets be on the Jewish agenda to a much greater extent than at present? ***]
Some points to consider include the contemporary increase in sickness in animals created by factory farm conditions, and the administration of growth hormones, antibiotics and other drugs given to animals. All of these may be possible health risks to humans.
Rabbi Moshe Feinstein, forbade raising veal in cramped and painful conditions.
In addition, there is the possible violation of tzaar baalai chaim (causing pain to animals) resulting from mass production methods of raising, transporting and slaughtering animals.
[*** It is good that these issues are now being raised. But I believe that there should be far greater attention to them in the Jewish community (and others). ***]
The great 20th century American sage, Rabbi Moshe Feinstein, forbade raising veal in cramped and painful conditions, and forbade feeding animals chemicals in place of food, since this would deprive them of the pleasure of eating. ("Igros Moshe" EH 4:92)
Jewish consciousness requires constant attention to preserving and protecting our natural world.
Rabbi Benzion of Bobov was strolling with a disciple, deeply engrossed in scholarly conversation. As they passed a tree, the student mindlessly pulled off a leaf and unconsciously shredded it into pieces.
Rabbi Benzion stopped abruptly. The student, startled, asked what was wrong. In response, the rabbi asked him why he had picked the leaf off of the tree.
The disciple, taken aback, could think of no response.
The rabbi explained that all of nature -- birds, trees, even every blade of grass -- everything that God created in this world, sings its own form of praise to its Creator. If they should be needed for food and sustenance, they are ingested and become part of the song of the higher species. But to pull a leaf off a tree for no purpose at all is to wastefully silence its song, giving it no recourse, as it were, to join any other instrument in the symphony of nature.
[*** Another nice story, but the many negative environmental effects of animal-based diets are not addressed. ***]
Yes, Judaism permits the eating of meat, provided that proper intent and mindfulness are present: to elevate the Divine energy contained in meat to a higher human level; to use energy derived from eating to discharge spiritual and moral responsibilities; and to serve God through the pleasures of His world.
[*** Please see my letter to the editor below. And please consider adding your comments at the Aish Hatorah web site. Thanks. ***]
For further reading: "Vegetarianism and Judaism" by Rabbi J. David Bleich, Contemporary Halakhic Problems, Volume III.
Published: Sunday, June 22, 2003 [*** and republished in September 2005. ***]
[*** Please note that my book and Roberta Kalechofsky’s book on Jewish vegetarian teachings are not mentioned. ***]
email: webmaster@aish.com
-------------------------
My letter to the Aish HaTorah web site responding to the above article:
As president of the Jewish Vegetarians of North America, I was pleased to see your article “Where's the beef? Examining the pros and cons” by Rebbetzin Feige Twerski and Rabbi Shraga Simmons. It is important that greater attention be placed on the mass production and widespread consumption of meat, since these activities conflict with Judaism in at least six important areas:
* While Judaism mandates that people should be very careful about preserving their health and their lives, numerous scientific studies have linked animal-based diets directly to heart disease, stroke, many forms of cancer, and other chronic degenerative diseases.
* While Judaism forbids tsa'ar ba'alei chayim, inflicting unnecessary pain on animals, most farm animals -- including those raised for kosher consumers -- are raised on "factory farms" where they live in cramped, confined spaces, and are often drugged, mutilated, and denied fresh air, sunlight, exercise, and any enjoyment of life, before they are slaughtered and eaten.
* While Judaism teaches that "the earth is the Lord’s" (Psalm 24:1) and that we are to be God's partners and co-workers in preserving the world, modern intensive livestock agriculture contributes substantially to soil erosion and depletion, air and water pollution, overuse of chemical fertilizers and pesticides, the destruction of tropical rain forests and other habitats, global warming, and other environmental damage.
* While Judaism mandates bal tashchit, that we are not to waste or unnecessarily destroy anything of value, and that we are not to use more than is needed to accomplish a purpose, animal agriculture requires the wasteful use of grain, land, water, energy, and other resources.
* While Judaism stresses that we are to assist the poor and share our bread with hungry people, over 70% of the grain grown in the United States is fed to animals destined for slaughter, while an estimated 20 million people worldwide die because of hunger and its effects each year.
* While Judaism stresses that we must seek and pursue peace and that violence results from unjust conditions, animal-centered diets, by wasting valuable resources, help to perpetuate the widespread hunger and poverty that eventually lead to instability and war.
In view of these important Jewish mandates to preserve human health, attend to the welfare of animals, protect the environment, conserve resources, help feed hungry people, and pursue peace, and since animal-centered diets violate and contradict each of these resposibilities, I believe that committed Jews (and others) should sharply reduce or eliminate their consumption of animal products.
One could say "dayenu" (it would be enough) after any of the arguments above, because each one constitutes by itself a serious conflict between Jewish values and current practice that should impel Jews to seriously consider a plant-based diet. Combined, they make an urgently compelling case for the Jewish community to address these issues.
Some other factors to consider are:
* God's first dietary regimen was strictly vegetarian (Genesis 1:29); * * Manna, a vegetarian food "like corriander seed" kept the Israelis in good health for 40 years in the wilderness and when the people cried out for flesh, many died at "the Graves of Lust," while eating the quails that God reluctantly provide;
* The Messianic Period will be vegetarian according to Rav Abraham Isaac hakohen Kook, first Chief Rabbi of pre-state Israel, based on Isaiah's prophecy of the wolf dwelling with the lamb and the lion eating straw like the ox.
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5. Are Free-Range and Organic Farms a Good Compromise?
Sustainable, Free-Range Farms and Other Tall Tales
Factory Farming’s Not the Problem -- It's Animal Farming
by Lee Hall
www.dissidentvoice.org
November 18, 2005
Large health care corporations are doing it. Trendy groceries are doing it. Environmental advocacy groups are doing it. Suddenly, it’s all the rage to tout animal-based farming that’s sustainable and healthful.
Kaiser Permanente, the largest U.S. health maintenance organization, is co-sponsoring FoodMed 2005, “the first conference on healthy food in health care.” Registrants will learn how they can avoid growth hormones when purchasing milk products, thereby supporting a “step in the restoration of a healthy dairy system.”
Trader Joe’s has announced plans to “improve its laying hen welfare policy” by marketing house brand eggs that aren’t from “cruel cages.” The implication is that there will be more space for hens who lay Trader Joe’s eggs. Male and worn-out female birds don’t get a mention; but competitive market value does. As CEO Dan Bane says, “Customers looking for cage-free eggs will need to look no further than the Trader Joe's label. We expect this change will help further boost the proportion of sales of cage-free eggs at Trader Joe’s.”
http://www.sierraclub.org/factoryfarms/farmers/karen.asp
The Sierra Club now vaunts tours arranged by an organic dairy business, and lauds Buchmayer's Dairy for “continually offering exceptional products” and “encouraging our youth to be involved in agriculture and teach sustainable methods that will leave future generations with a farm and family lifestyle that will be attractive and profitable.”Machetta's Organic Meats win praise that strongly suggests that health benefits will accrue to customers. And the Sierra Club calls Larry Sansom’s grass-fed cattle “a success” because Sansom has run out of cattle every year.
What if we took such models of agribusiness seriously? We’d still be in a heap of trouble. Of course, the heap would be spread about over a lot more pasture.
The elite meat
Even if eating animal products could make us healthy -- and that’s not a particularly persuasive proposition -- animals fed an all-organic diet would make for an end product that’s beyond financial means of most of the world’s households.
And if corporations were to take free-range seriously -- not just removing cages, but buying access to pasture -- then it's a matter of finding those communities able to pay for the bodies of animals who, when living, took up the most space. That flunks the straight-face test. From both an animal rights and an environmental perspective, space for animal agribusiness doesn't need to be expanded; it needs to be phased out.
Already, most of the landmass of the contiguous United States is taken up by agriculture --primarily for resource-guzzling animal processing. Worldwide, the demand of six billion humans for physical space is vastly expanded as animals are bred into existence to be food commodities. These domestic animals now outnumber us by an estimated factor of three to one. There is nothing sustainable, let alone kind, about animal agribusiness.
SNIP
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6. Raising Veal Calves in Israel
Message forwarded from Anonymous for Animal Rights Web Site
to Reduce the Suffering of Veal Calves in Israel
http://www.anonymous.org.il/e-veal.htm
On Tuesday, November 15th 2005 the Israeli parliament's education committee approved regulations prohibiting some of the serious abuses of veal calves. The new regulations make keeping calves in solitary confinement and the denial of drinking water illegal. In addition, the regulations specify a minimal level of hemoglobin in the blood and a minimal intake of fiber in the calves' nutrition. They also include requirement with regard to ventilation and footing material. The new regulations are similar to the EU directive laying down the minimum standards for the protection of calves, and in several respects (such as minimal cell dimensions) they are even superior to it.
This achievement is a result of a campaign initiated by Anonymous for Animal Rights in May 2001. The organization's investigation team secretly documented the harsh conditions in which the calves were kept. The disturbing images were spread by the media, and Anonymous filed an animal abuse complaint against owners with the police. As a result of this complaint, a committee was appointed by the Ministry of Agriculture to formulate recommendations for keeping standards. Its recommendations were submitted to the Ministry of Agriculture in June 2002.
However, the recommendations were left to gather dust by the Ministry of Agriculture, which was reluctant to act on them. In September 2003, a demonstration organized by Anonymous took place in a veal farm in protest of the foot dragging on the part of the ministry. During this demonstration the dehydrated calves were given drinking water. The demonstration was widely covered by the media, including by the most widely viewed television news show.
In June 2005 the Ministry of Agriculture submitted draft regulations to the parliament's education committee, which allowed a 10 year transition period before the change to the confinement facilities was to take place. The lobbying on the part of Anonymous with committee members secured a rejection of the draft, and the Ministry of Agriculture was required to shorten the transition period as a prerequisite for the endorsement of the regulations. The ministry promised to submit revised regulations within a month, but again resorted to foot dragging. In October 2005 an online petition was launched by Anonymous in protest of the foot dragging, which was signed by about 8000 individuals. In the end of the month demonstrations in six major cities across the country took place. On November 15 the revised regulations, shortening the transition period to 3 years, were finally submitted. The requirement to provide the calves with drinking water without limitation (an extremely important requirement given the hot Israeli weather) came into force immediately.
Reut Horn, Anonymous spokeswoman: "The regulations approved by the education committee do reduce significantly the suffering of the calves – no more dehydration and solitary confinement – and Anonymous, which has fought for these changes naturally regards them favorably. However, this industry still causes immense suffering to these calves and denies them basic rights, like other animal-based industries."
Anonymous for Animal Rights is thankful to the World Society for the Protection of Animals (WSPA) who has sponsored the campaign and made this important achievement possible.
Pictures of veal calves in Israel
Pictures of the Anonymous demonstration in a veal farm
For comments and further information please use the following to contact us:
Anonymous for Animal Rights
P.O. Box 11915, Tel-Aviv 61119, Israel
Tel +972-36204878, Fax +972-36204717
info@anonymous.org.il
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8. Number of Kosher Jewish Vegetarians Increasing Sharply
Forwarded material from “Kosher Today”:
Ranks of Kosher Vegetarians Soars as Industry Meets the Needs
(Jerusalem) The Shabbat meal at the home of a prominent attorney of international law in Jerusalem did not include the usual gefilte fish, cholent, kugel (potato pudding) and more. Instead the meal featured vegetarian quiches, imitation meat loaf, cabbage filled with rice and many fruits and vegetables. That weekend there was an invitation in the Jerusalem Post by The International Jewish Vegetarian Society to a session on Vegetarianism in Israel, with emphasis on Jewish teachings on vegetarianism. Although there are no specific numbers, industry officials in Israel and the US say the ranks of vegetarians are growing, some due to health, some out of concern for animal rights but many as part of an adopted lifestyle of living a more natural lifestyle.
Rabbi Simcha Hakohen Kook of Rehovot, a guest at Kosherfest, is said to be a vegetarian, as was his father Rabbi Abraham Isaac Kook, the first chief rabbi of Israel. Rabbi David Rosen, the former chief rabbi of Ireland, was also an avowed vegetarian. Many rabbis invoke various biblical references to justify vegetarianism despite the fact that the Torah is dominated by sacrifices of animals that date back to the First Temple.
Supermarket executives say that an increasing number of kosher consumers are asking for vegetarian replacement kosher foods, ranging from hotdogs to patties. One store manager said: “I can snuff them out from a mile away. They are always buying grains and other natural ingredients and checking out the foods that say pareve, hoping they are vegetarian, contain no animal ingredients including milk and eggs.”
It may not be enough of a segment to warrant increased attention, but there is evidence that vegetarianism is growing, both in the US and Israel. Vegetarians in general say that they have an easier time keeping a kosher diet than conventional kosher adherents, largely because they eat many ingredients and products that do not need kosher certification in the first place.
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11. Letters on the Increase in Jewish Vegetarians
Go vegetarian
Kudos for highlighting how mainstream vegetarianism has become in the Jewish community and how consistent a humane, plant-based diet is with Jewish teaching. (“Kosher vegetarians,” Ledger, Nov. 11)
The key reason for Jews to go vegetarian is to stop supporting and perpetuating animals' unnecessary suffering (tsa'ar ba'alei chayim). On factory farms, sentient animals are debeaked, dehorned, tail-docked, and/or castrated, all without pain-killers. Egg-laying hens are confined five apiece to battery cages where they'd be unable to flap a wing if there were no other birds present, and veal calves are kept anemic and live in crates so narrow that they can't even turn around. These animals are devalued of life and deprived of basic welfare considerations.
As Jews, we must ask ourselves not what is barely acceptable, but what diet God prefers for mankind. When we have the choice to support institutionalized cruelty to God's creatures or to eliminate mass suffering, let us keep meat, eggs, and dairy products off our plates.
Michael Croland
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Food choices
As a Jew, I believe that our food choices have far reaching consequences that shouldn't be ignored ("Kosher Vegetarians," Nov. 11). Judaism has a proud tradition of respect towards animals, yet our treatment of farm animals is far from honorable.
There are many [Jewish] laws mandating compassion toward animals, yet most farm animals are raised in massive factory farms where abuse is the norm. Egg-laying hens are crammed into tiny cages too small for them even to spread their wings. Chickens raised for meat are bred to grow so quickly that their hearts, lungs, and legs can't keep up with their unnaturally rapid growth. Cattle are castrated, branded, and de-horned without any painkiller.
By leaving factory farm products off our plates and eating more vegetarian meals, we can truly follow God's wish of compassion toward all of His creatures.
Josh Balk
Outreach Coordinator
Factory Farming Campaign
The Humane Society of the United States
Washington, D.C.
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12. Letter Re the Potential Expansion of Horse Racing in Israel
To the Editor:
Re Adi Katz’s November 1 article "Bet of Their Lifetime" about the controversial proposal to bring horseracing to Israel, the image of the horses’ fates depicted by the Israeli Jockey Club President is inaccurate.
Mr. Froilich has a compelling need to persuade Israelis to welcome this activity that he hopes will provide enormous profits for individuals and organizations such as his. However, retiring horses to stud or to pastures with doting wealthy owners is limited to a miniscule fraction of horses bred for racing. Even the successful racers--not to mention the excessive numbers of young horses found unsuitable for the sport--are disposed of in huge numbers via abandonment or slaughterhouses. There are not enough homes for all the unwanted animals in Israel or in any other country. Sympathetic "rescuers" often find they lack sufficient resources for the 20-plus years remaining in an unwanted race horse's life.
Mr. Foilich also denies the probability of equine slaughter since there is no demand for horsemeat in Israel. In the U.S., there is also no demand for horsemeat and enormous popular opposition to equine slaughter, yet thousands of horses are slaughtered annually for the European and Japanese markets.
His depiction of race horse owners as privileged and wealthy members of society again only applies to a small fraction of those involved. In every country in which it is practiced, most owners and trainers see their charges as income-generating objects, not sentient beings. Proper horse care is prohibitively expensive and decisions about their charges' fates are based on harsh economics.
Israel has the opportunity to serve as a beacon for humane animal care if it prohibits the development of this industry. As it did with the ban on foie gras production, Israel may provide inspirational leadership for the rest of the world by banning horse racing within its borders. I fervently hope that it will do so.
Holly Cheever, DVM, USA - One of the veterinarians quoted in the article
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** Fair Use Notice **
This document may contain copyrighted material, use of which has not been specifically authorized by the copyright owners. I believe that this not-for-profit, educational use on the Web constitutes a fair use of the copyrighted material (as provided for in section 107 of the US Copyright Law). If you wish to use this copyrighted material for purposes of your own that go beyond fair use, you must obtain permission from the copyright owner.
December 1, 2005
12/1/05 JVNA Online Newsletter
Shalom everyone,
This update/Jewish Vegetarians of North America (JVNA) Online Newsletter has the following items:
2. Another Letter in Yosef Hakohen’s Series on Jewish Teachings Re Animals
3. Connections Between Animal Exploitation and Third World Poverty
4. Hebrew Healing: Another Letter From Yosef Hakohen
5. Improving Bird Slaughter
6. A Community-Supported Agricultural Policy
7. Correction
8. The Calcium Dairy Lie
9. Global Warming Hits Tipping Point
Some material has been deferred to a later update/newsletter to keep this one from being even longer.
[Materials in brackets like this [ ] within an article or forwarded message are my editorial notes/comments.]
Opinions expressed do not necessarily represent the views of the JVNA, unless otherwise indicated, but may be presented to increase awareness and/or to encourage respectful dialogue. Also, material re conferences, retreats, forums, trips, and other events does not necessarily imply endorsement by JVNA or endorsement of kashrut, Shabbat observances, or any other Jewish observance, but may be presented for informational purposes. Please use e-mail addresses, telephone numbers, and web sites to get further information about any event that you are interested in.
As always, your comments and suggestions are very welcome.
Thanks,
Richard
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2. Another Letter in Yosef Hakohen’s Series on Jewish Teachings Re Animals
The Journey to Unity - 151
Noah's Restaurant
[Feeding the animals on Noah’s ark]
The Compassionate One nurtures all the creatures that He created, as it is written: "He gives food to all flesh, for His lovingkindness endures forever" (Psalm 136:25)
"He gives food to all flesh" - The great lovingkindness of the Compassionate One extends to all creatures, for He prepares for each and every creature the food that is fitting for it. (Commentary of the Radak)
Dear Friends,
The above verse serves as a reminder that the world is a Divine "restaurant" where all creatures are served. Human beings are created in the Divine image with the responsibility to emulate the Divine ways. An early example of this responsibility can be found in the Torah's story of Noah's ark. Before the great flood, Noah was given a Divine mandate to build a very large ark, and within this ark would be a "restaurant" which would enable Noah to emulate the Divine nurturing. Who were the "customers" at Noah's restaurant? The answer can be found in the following verses:
"And of every living thing, of all flesh, you shall take two of each into the ark, to keep them alive with you; they shall be male and female. Of birds, according to their species, and of animals, according to their species, of every creeping thing of the ground, according to its species; two of each sort will come to you, so that you will keep them alive. As for you, take for yourself of every food that serves as nourishment and store it away, and it shall be food for you and for them." (Genesis 6:19-21)
The various species are mentioned, but when "creeping things" are mentioned, the verse stresses "every" creeping thing. What is the reason for this special emphasis? I found an answer in the ArtScroll commentary on the above passage. The emphasis on "every" creeping thing is to impress upon Noah the following insight: Although insects may seem unnecessary and dispensable to him, their utility was known to the Creator; thus, Noah was to be even more punctilious in assuring that each one of their species was accounted for (Toldos Yitzchak). In other words, even insects were welcome at Noah's restaurant.
What was the menu at this restaurant? According to Jewish tradition, this was a vegetarian restaurant (vegan style). As the Radak, a classical biblical commentator, explains: "The food was fruits, seeds, and herbs." The Radak adds that even the carnivorous creatures abstained from meat, just like they did at the dawn of creation.
This restaurant remained open for one year. And what was the service like? An answer can be found in various midrashim and commentaries on Genesis 7:23. For example, the Midrash Tanchuma states in the name of Rabbi Levi that each creature had its own feeding schedule; moreover, some creatures needed to be fed at various hours of the night. Rabbi Levi adds:
"During the entire 12 months neither Noah and his sons knew the pleasure of sleep, for they were responsible for the feeding of the domestic animals, the wild animals, and the birds."
The Midrash Tanchuma also cites the following tradition which indicates that there was once an angry complaint about the service:
"Rabbi Yochanan said in the name of Rabbi Eliezer the son of Rabbi Yossi Hagalili: One time Noah was late with food for the lion, and the lion struck him. Noah emerged limping."
The ArtScroll commentary explains that Noah was struck by the lion, because his obligation to feed the lion and the other creatures was a Divine mandate; thus, Noah should have been more scrupulous in carrying out his duty to provide for them punctually (Me'am Loaz).
With the help of Hashem, we shall discuss in the upcoming letters the universal lessons that we can learn from the story of Noah's restaurant.
Shalom,
Yosef Ben Shlomo Hakohen
Related Teachings:
1.The Ramban explains that although the ark was large, it was a Divine miracle that the ark was able to contain all the species, as well as the food needed to feed them (Commentary to 6:19).
2. It is written regarding the "tzadik" – righteous person: "A tzadik knows the needs of his animal's soul" (Proverbs 12:10). The Malbim, a noted 19th century biblical commentator, explains that the tzadik understands the nature of his animal, and he gives the animal its food in its proper time and according to the amount it needs. He also makes sure to fulfill the Torah's mitzvah to feed one's animals before one feeds oneself.
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3. Connections Between animal Exploitation and Third World Poverty
Forwarded message from animal rights activist Adam Weissman, excerpted from here.
Third World Poverty Caused by the Animal Exploitation Industry.
The Animal exploitation industries have boosted third world poverty in a number of ways:-
a) The Expropriation of Land.
A colossal part of the Earth's land surface has been devoted to pasture, "A quarter of the earth's landmass is used as pasture for cattle and other livestock .."55 Some of this land has been acquired through expropriation. This is as true in the third world today as it was centuries ago in the over-industrialized nations. Large numbers of poor people have been imprisoned, made homeless, killed, or have starved as a result of big landowners expropriating land for pasture. The same sort of expropriation has occurred, although not on the same scale, to provide grains for livestock Animals in the over-industrialized world. As has been pointed out above 14% of the land in third world countries is being used for cash crops although it is not known what proportion of this land is being used to grow grains for the Animal exploitation industry.
b) The Expropriation of Food.
Large areas of pastureland in the disintegrating/industrializing countries are used for livestock Animals which are exported to the over-industrialized world. Huge numbers of people in these countries go hungry even though they are surrounded by livestock Animals, "Birds Eye Walls import 30,000 tonnes of beef from Brazil every year." Although meat exports from third world countries continue to grow, they are declining relative to meat exports from the over-industrialied nations.
The same is also true as regards the crops which provide feed for livestock Animals. Huge numbers of people are going hungry even though third world countries are producing vast quantities of grains which are exported to feed livestock in the over-industrialized nations, "Although soybeans are consumed directly as tofu and soy sauce in many countries, food use accounts for a small fraction of the world harvest. Most of the world's soybeans are grown primarily for the protein meal that is widely used in pork and poultry rations. Argentina and Brazil .. crush most of their beans and export them largely as meal, retaining much of the oil for domestic consumption."
The over-industrialized world cannot grow enough feed for its livestock and have to import huge quantities of fodder from third world countries, "Because of the large amounts of grain required to produce beef, the geographic location of cattle herds can be misleading. Most industrial countries do not have sufficient agricultural land to support their meat consumption. Beef production is particularly land-intensive, because one calorie of meat production requires 3 calories of grain inputs for pork and 10 calories for beef. Land requirements can be up to 50 times higher than for protein production from grain. As a result, a great deal of the feed consumed in industrialized countries is not produced on the home farm, but purchased from developing countries. For example, Western Europe imports more than 40%, or 21 million tons per year, of its feed grains from the Third World.";"Feeding the meat-eating (world) class takes nearly 40% of the world's grain, grown on close to one-fifth of the world's cropland."; "There has been a fundamental shift in world agriculture this century from food grains to feed grains, and cattle now compete with people for food. A third of the world's fish catch and more than a third of the world's total grain output is fed to livestock."61 Huge numbers of third world peoples are starving because the crops grown in their country are exported to fatten Animals in the over-industrialized nations, "More people are hungry now than ever before. Many states where hunger is prevalent are net exporters of food." Even during times of famine, grains continue to be exported from third world countries to the over-industrialized world, "In addition, about two-thirds of the total domestic grain crop goes to feed-lots. The agribusiness production of grains for foreign exchange-earning exports to the industrialized region is one among several factors in the displacement of the rural poor in the Third world onto marginal, ecologically sensitive land. The magnitude of the food value involved in this trade is significant: the 500 million people suffering starvation could find relief from this condition if they had the cash to buy the grains exported to industrial country feedlots. In that sense, the present level of meat consumption in the wealthy industrialized countries is directly related to starvation in the poor countries of the world."
c) The Expropriation of Resources.
Third world elites devote huge quantities of resources, from water, minerals, and fossil fuels to the Animal exploitation industry when these resources could be used to alleviate third world poverty, "While it takes, on average, 25 gallons of water (113 litres) to produce a pound of wheat in modern Western farming systems, it requires an astounding 2,500 gallons (11,250 litres) of water to produce a pound of meat."
d) Third world Elites Exploiting their own People for the sake of Meat.
Animals are a major export earner in many third world countries .. "African export earnings from this source (live animals, meat, hides and skins) exceed those from tobacco, tea or bauxite." Just as was the case with exports of cash crops and raw materials for the car industries, the wealth generated by Animal exports is expropriated by third world elites. Third world elites, like consumers in the over-industrialized nations, are meat eaters, and some of their countries' export earnings are used to sustain a carnivorous diet. Third world elites would rather spend money on buying meat for their own consumption rather than alleviating poverty. They are therefore responsible for some of the poverty caused by the Animal exploitation industry.
e) Rich in Meat, Poor in Wealth.
There is a general rule about the Animal exploitation industry in third world countries and this is that the greater the wealth generated by Animal exports the greater the scale of poverty. For example .. "meat exporting countries are among Africa's poorest and most drought stricken: Chad, Sudan, Niger, Somalia, Mali, Botswana and Namibia." There are a number of reasons for this:- Firstly, because third world countries' export earnings are confiscated by third world elites rather than disbursed throughout the population;
Secondly, the Animal exploitation industry is such a land extensive enterprise that little land left for the development of local agriculture or other industries;
Thirdly, the Animal exploitation industry uses only a small workforce, thereby further limiting the spread of wealth throughout the population; and,
Finally, the Animal exploitation industry is a capital intensive industry which means that little capital is left for other industries.
As a consequence, "No other agro-export has contributed less to the welfare of the Guatemalan population than beef. Cattle ranching has displaced hundreds of small farmers and employed very few workers. Moreover, Guatemala was no exception to the process common throughout central America by which countries of the region rapidly increased beef exports to the united states to meet the demands of fast food chains like MacDonalds, while per capita domestic consumption declined."
f) The Oppression of World Trade related to the Animal Exploitation Industry.
It was pointed out above that the over-industrialized nations cannot produce enough grains to feed their own livestock Animals and need to import huge quantities of grains from third world countries. The injustices of this situation are compounded by the oppression of world trade. The over-industrialized countries prevent third world countries from subsidizing their agricultural products whilst at the same time giving huge subsidies to their own pharmers. As a consequence of these subsidies the over-industrialized pharmers produce huge food mountains which are then dumped on third world countries ruining their agricultural industry because the grains from over-industrialized nations are cheaper than locally produced third world grains - even though the former has often been transported half way around the world. Furthermore the over-industrialized nations prevent third world countries from blocking the importation of subsidized agricultural products from the over-industrialized nations, "The grain imports required to compensate for this shift of agricultural land further undermines the self reliance of developing countries: Grain exports from industrialized countries to Third World countries are routinely subsidized." The injustices of world trade exacerbate the injustices caused by the Animal exploitation industries in third world countries.
g) The Animal Exploitation Industry exacerbates Global Warming which will Increase Third World Poverty.
The Animal exploitation industry is the biggest contributor to global warming. It boosts global warming through Animal flatulence, the consumption of fossil fuels to help run the Animal exploitation industries, and through the destruction of the Earth's Phytosynthetic capacity e.g. the destruction of Forests. The ecological devastation caused by the Animal exploitation industry is enormous:-
Firstly, a quarter of the Earth's land surface is now used for pasture and much of this has been created by razing Forests, "In Mexico alone, 37 million acres of forest have been destroyed since 1987 to provide grazing land for cattle.";
Secondly, some of the land used to provide fodder for livestock has also been created by razing Forests; and,
Thirdly, huge numbers of people who have been chucked off their land by Animal exploiters invade the Forests in order to grow crops. They use primitive slash/burn techniques which entails setting fire to the Forests to provide fertiliser ash for crops. Due to the increasing numbers of slash/burn farmers the Forests no longer have the time to recover.
Most of the damage resulting from the Animal exploitation industry is caused by the over-industrialized countries but the third world also contributes to the damage. Once again it is likely that third world countries not only benefit least from the Animal exploitation industry, but will suffer the most from the climatic disasters caused by this industry.
h) Conclusions.
There are a number of conclusions to be drawn from this sketch of the poverty caused by the Animal exploitation industry:-
Firstly, the Animal exploitation industry causes more poverty in third world countries than any other industry. It is by far and away the biggest cause of third world poverty.
Secondly, the Animal exploitation industry causes more poverty in third world countries than all the cash crop industries combined - e.g. coffee/tea.
Thirdly, third world poverty will never be abolished until some of the land currently being used by the Animal exploitation industry is distributed to the poor in order to abolish global poverty.
Fourthly, most livestock Animals are consumed in the over-industrialized world, "Most people in the world live on a substantially vegetarian diet. Meat eating is a habit largely peculiar to the affluent West."; "Per capita meat consumption is currently six times higher in the industrialized countries than in the developing world (78kg/cap-yr compared to 14 kg/cap-yr). Moreover, while industrial country per capita consumption has risen by another 20% in the last 15 years, it has stagnated in the Third World."
Finally, it is impossible for everyone in third world countries to eat as much meat as consumers in the over-industrialized nations. Despite the fact that china now produces as much meat as america, it has a far larger population than america and will never be able to produce the same level of per capita meat consumption, "China and the United States now dominate world meat production. Somewhat surprisingly, surging pork production in China in recent years has made it the world's leading consumer of red meat. Its output of red meat in 1992 totalled 31.6 million tons, compared with18.6 million tons in the United States. When poultry is included, total meat production in China is nearly 37 million tons versus 31 million tons in the United States."72; "The major producers of poultry in 1993 were the United States at 12.5 million tons, China at 5.1mt, Brazil at 3.2mt, and France at 2 mt. Together, these four countries accounted for over half of world poultry output."
The Activism Center at Wetlands Preserve, PO Box 344, New York, NY 10108
Phone: (201) 928-2831 Email: activism@wetlands-preserve.org
Visit these websites! http://wetlands-preserve.org * http://freegan.info * http://ftaareferendum.org * http://foodnotfur.org * http://furfreenyc.org
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4. Hebrew Healing, Another Letter From Yosef Hakohen
The Journey to Unity – 150
"Refuah Ivri" - Hebrew Healing:
"Blessed are You, O Compassionate One, the Healer of all flesh" (Asher Yatzar blessing).
Dear Friends,
Before we can have a meaningful discussion about Hebrew healing, we first need to understand the meaning of the term "Ivri" - Hebrew. This term is an ancient name of our people; moreover, our father, Abraham, was also known as the Ivri (Genesis 14:13). According to one explanation in the Midrash, the term Ivri is closely related to the Hebrew term "eiver" - on the other side; thus, it became a name for those who came from the other side of the Euphrates River (Genesis Rabbah 42:8). Ivri can also refer to someone who is willing to be "on the other side" - a person who has the courage to be different from the rest of society. In this spirit, the Midrash cites another reason why Abraham was known as the Ivri:
"Rabbi Yehudah says: All the world was on one side, but he was on the 'other side." (Genesis Rabbah 42:8)
Abraham was called an Ivri - the one who stands on the other side - because he had the courage to publicly proclaim the message of the Unifying One in a world where most people worshiped the various forces within nature – including the forces within animals - as gods. Abraham therefore helped people to understand that the Unifying One is the Source and Master of all the forces within nature.
Since the loss of the Garden of Eden, the creatures within nature that are most strong survive; thus, many nature worshipers also worshiped the most powerful human beings as gods, while the weak and the needy were despised and oppressed. In this cruel world, Abraham had the courage to proclaim that the Unifying One is the Compassionate One; moreover, he taught that human beings are created in the image of the Compassionate One with the capacity and the responsibility to emulate the Divine compassion for the poor and the oppressed. We, the People of Israel, are therefore called "Ivri'im" - Hebrews – as we are to have the courage to proclaim the liberating message of the Compassionate One in a world which is often hostile to this message.
Pharaoh, the powerful ruler of Egypt who was viewed as a god, did not recognize the truth of this liberating message. Moshe was therefore told to address Pharaoh in the name of "the Compassionate One, God of the Ivri'im" (Exodus 3:18). Pharaoh is to understand that the people he views as his slaves are actually Ivr'im - a people with the courage to stand on the other side and oppose the prevailing world view which leads to disunity and oppression. As Rabbi Samson Raphael Hirsch explains, Moshe is saying to Pharaoh on behalf of the Ivri'im: "Each one of us has the courage to uphold and carry on the nation's mission – alone and against the world!" (Commentary to 3:18)
We will now discuss how we, the Ivri'im – a small people within a pagan world - also had the courage to proclaim a radical Divine message about healing. This Divine message was heard in the wilderness of Sinai, where Moshe prepared our people for their life in the Promised Land. In this land, they would be surrounded by nations who believed that the only way to achieve healing was through deifying and worshiping the forces within nature. Moshe therefore conveyed to the people the following Divine proclamation:
"Do not prostrate yourselves before their gods nor serve them, and do not act according to their practices…For You shall serve the Compassionate One, your God, Who will bless your bread and your water, and I shall remove illness from your midst." (Exodus 23:24,25)
The Compassionate One is instructing us not to follow the pagan path to healing, for the true path to healing is through serving the life-affirming Divine purpose. The Ramban, in his commentary on the above passage, explains that when we serve the Divine purpose, the Compassionate One will remove illness from our midst through blessing our food and drinks:
"The Holy One, blessed be He, will bless your 'bread' – a term which includes all manner of food; moreover, He will bless your 'water' - a generic term for all liquids that people drink."
The Ramban adds: "When your food and drinks are good and healthy, they do not cause sickness; on the contrary, they heal you!"
As a result of following the Divine path, a Divine blessing will cause our food and drinks to be healthy and healing. This teaching can serve as an example of how the Torah views good nutrition as having a major role in both the prevention and healing of illness.
As we say in Yiddish, "Zei Gezunt" - Be Healthy!
Shalom,
Yosef Ben Shlomo Hakohen
Related Teachings:
In the following Divine proclamation, we find additional insights into Hebrew healing:
"If you hearken diligently to the voice of the Compassionate One, your God, and do what is just in His eyes, give ear to His mitzvos and observe all His decrees, then any of the diseases that I placed upon Egypt, I will not bring upon you, for I am the Compassionate One, your healer." (Exodus 15:26)
"I am the Compassionate One, your Healer" - According to Rashi, the Compassionate One is proclaiming: I am the Healing One Who teaches you Torah and mitzvos so that you will be spared from these illnesses, like the healer who says to a person, "Do not eat this thing, lest it bring you into the grip of such-and-such an illness."
Rashi is teaching us that the Compassionate One is the Healing One Who engages in "preventive medicine" by teaching us Torah and mitzvos which will preserve our health. In other words, if we, as individuals and as a community, fulfill all the holistic teachings and laws of the Torah, we will be blessed with good health.
Hazon – Our Universal Vision has additional teachings regarding Torah and health which are available upon request.
Hazon - Our Universal Vision: www.shemayisrael.co.il/publicat/hazon/
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5. Improving Bird Slaughter
Forwarded message:
Dear Friend,
Strange but true: Poultry - chickens, turkeys, ducks, geese, and other birds - are NOT protected by humane slaughter laws in this country, even though they make up 95% of all farm animals killed for food in the United States (9 billion birds a year). Today, you and I have the power to change that.
To get Congress to amend the law to provide the same basic protections for poultry that cows, pigs, lambs, and other livestock have, we need to demonstrate widespread support as quickly as possible. Join me in signing the Petition for Poultry. It will only take a minute of your time to help billions of animals. Click here.
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6. A Community Supported Agricultural Policy
Forwarded message:
Thursday, November 10th, 2005 / 8th Cheshvan 5766
Dear All,
Tuv Ha'Aretz is Hazon's Community-Supported Agriculture project. It offers the opportunity for Jewish families to purchase an entire season's worth of organic produce, support local farms, build community, and expand the notion of what it means for food to be kosher - not only fit for us, but fit for the Earth.
Using proceeds from Hazon's 2006 New York Jewish Environmental Bike Ride, we're now planning to launch Tuv Ha'Aretz in three further locations across the country, and we're inviting synagogues, JCC's, or individuals to apply for support to be one of them. This email explains the background to Tuv Ha'Aretz - and how you might start one in your community.
Hazon launched Tuv Ha'Aretz in 2004, partnering with Congregation Ansche Chesed in Manhattan and the Garden of Eve Farm. This year, we grew to a second site with the JCC MetroWest in New Jersey, Temple B'nai Abraham and Starbrite Farm. In 2006 we plan to launch three more Tuv Ha'Aretz sites in Jewish communities across the country - and one of them could be yours!
Hazon believes in creating the opportunity for the Jewish community to put its purchasing power behind local, organic farms. Tuv Ha'Aretz enables members to provide themselves and their families with fresh, pesticide-free produce while actively supporting small farmers. In doing so, members also protect farmland from over-development, help to curb industrial agribusiness, and significantly lessen the amount of energy used in transporting produce. The average meal in America travels 1500 miles from farm to table.
Tuv Ha'Aretz isn't just good for the land. In the biblical era, Jews practiced pe'ah, leaving the corner of the field for poor people to harvest. ("When you reap your land's harvest, do not completely harvest the ends of your fields. Leave them for the poor and the stranger" Lev 19:9-10). Every week at Tuv Ha'Aretz, extra produce from vegetable distribution is donated to local shelters and soup kitchens. One Tuv Ha'Aretz member, Iva Kaufman, said, "I sometimes have changes in my own schedule that make it difficult to pick up vegetables - the knowledge that the food is being redistributed to others in need as an automatic part of the Tuv Ha'Aretz structure has tremendous appeal and gives both Howard and me great satisfaction."
And we're using Tuv Ha'Aretz as a platform for vibrant educational and community-building opportunities, which allow members to explore contemporary food issues from a Jewish perspective. We kicked off the Tuv Ha'Aretz season this year with a Shavuot farm trip to Starbrite Farm and a Shabbat potluck dinner at Ansche Chesed with teaching from Rabbi Jeremy Kalmanofsky and Nigel Savage and featuring Garden of Eve produce. The season included cooking demonstrations, additional farm trips, and a closing Sukkot Tuv Ha'Aretz dinner at Temple B'nai Abraham with guest speaker, Dr. Eilon Schwartz of the Heschel Center for Environmental Learning and Leadership.
Every week Hazon works together with volunteers to publish the Tuv HaShavua newsletter. You can see some of them at http://www.hazon.org/go.php?q=/projects/CSA/15-tuvHashavua/introduction.html. Tuv HaShavua provides information about sustainable agriculture and Judaism, highlights new vegetables, offers recipes, and reports news from the farm. Tuv HaShavua serves as Hazon's most direct opportunity to educate members and empower volunteer voices. Approximately 2100 Tuv HaShavua newsletters were picked up (and brought home, hung on refrigerators and shared with families and friends) throughout the 2005 season!
Community-Supported Agriculture has existed in America for two decades, but Hazon is the first organization to create a CSA within the Jewish community and to seek to expand this program as extensively as we can. Tuv Ha'Aretz empowers members to make a significant difference in they way the eat, and contribute to the larger sustainable agriculture movement.
Between the two Tuv Ha'Aretz sites in New York and New Jersey, 120 households - representing more than 300 people - have already joined Tuv Ha'Aretz! Our goal within a decade is to offer thousands of Jews at synagogues and JCCs across the country, the opportunity to support local, sustainable agriculture through Tuv Ha'Aretz.
If you think your JCC or synagogue would be a good match for Tuv Ha'Aretz, we invite you to fill out a Tuv Ha'Aretz Request for Proposal (RFP). Filling out an RFP will certainly not commit you to starting a CSA, but it does show your interest.
Click here to download the RFP.
The deadline for the RFP is December 15, 2005. If you're interested in applying, we strongly encourage you to get in touch with Leah@hazon.org first to find out more information.
All best wishes,
Leah Koenig and Nigel Savage
PS - places are still available for our winter retreat at Isabella Freedman on December 2nd - 4th. Click here for more info and registration.
Hazon
111 Eighth Avenue
11th Floor
New York , NY 10011
Tel: 212-284-6812
Fax: 212-284-6951
www.hazon.org
info@hazon.org
Hazon's mission is to revitalize Jewish life through our Jewish Environmental Bike Rides and a range of other programs that engage contemporary issues through a Jewish lens. We build inclusive community, foster people's Jewish and life journeys and inspire commitment to environmental stewardship.
Hazon is a proud member of Bikkurim: An Incubator for New Jewish Ideas (a partnership of the Kaminer Family, JESNA and UJC) and gratefully acknowledges support from the Dorot Foundation, UJA-Federation of New York, and many individual supporters.
Registration is now open for the 2006 Arava Institute Hazon Israel Ride, May 9th -16th, 2006 ! - www.israelride.org
"The Torah is a commentary on the world, and the world is a commentary on the Torah"
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7. Correction
Dear Richard,
Just spoke to Pete Kohan friend of Jason Moses, and he alerted me to the fact that there inadvertently might have been a partial omission, probably my fault, in the web address for the link to the K.E.R.O.V. site [in the last JVNA newsletter].
It should have had the word "meetup" in there, and the corrected address reads as follows: http://www.vegetarian.meetup.com/290.
When corrected, this now links to the KOSHER ETHICAL RAWFOODS ORGANIC VEGANS group K.E.R.O.V. the other mistaken address with just the "vegetarian.com" does not, and looks typically like a commercial site.
Thanks so much!
Thanks,
Janine
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8. The Calcium Dairy Lie
Forwarded message from Robert Cohen, the Non-Milkman:
The longer a lie is promoted, the more readily it is received. Dairy lies have continued for generations.
Milk and dairy consumption does not prevent hip fractures. Scientific studies prove that the opposite is true. If you seek a recipe for your own future osteoporosis, drink plenty of milk and become a Wisconsin cheesehead.
A publication in the February, 2003 issue of the American Journal of Clinical Nutrition (Vol. 77, No. 2, 504-511) clearly demonstrates that eighteen years of milk consumption did not prevent hip fractures for post-menopausal women.
How many subjects participated in the study?
A mere 72,337. As part of Walter Willett's Harvard Nurses Study, investigator Diane Feskanich performed statistical tests of significance for 18 years of data including dietary intake of calcium (dairy and supplements) to determine her findings.
The conclusion reached from this observational analyses, is that dietary calcium plays little or no role in preventing bone loss. Drinking milk does not prevent osteoporosis. A total of 603 hip fractures were analyzed. Scientists determined that milk consumption was in no way associated
with hip fracture risk. The same conclusion was reached for total calcium consumption.
The Harvard Nurses study previously determined that there is no positive association between teenaged milk consumption and the risk of adult fractures. (American Journal of Public Health 1997;87). As a matter of fact, just the opposite was found to be true. Women consuming greater amounts of calcium from dairy foods suffered significantly increased risks of hip fractures.
In light of these findings, the dairy industry milk mustache campaign has been proven to be one enormous deception. Bones break because women eating the wrong foods create an acid condition in their own bloodstreams, which must be neutralized by available calcium. The body achieves balance by taking calcium out of its own bones. Ergo, people eating the greatest amount of total animal protein are the ones experiencing accelerated rates of bone loss. The same Journal of Clinical Nutrition, (1995; 61, 4) confirmed this truth:
"Dietary protein increases production of acid in the blood which can be neutralized by calcium mobilized from the skeleton."
Eighteen years earlier, as the Harvard Nurses study was just beginning, the American Journal of Clinical Nutrition (1979;32,4) reported:
"Even when eating 1,400 mg of calcium daily, one can lose up to 4% of his or her bone mass each year while consuming a high-protein diet."
Why do you imagine that these same scientific studies have not be publicized in magazines or reported on TV news, or headlined in your local newspaper? Because truth lacks one critical ingredient. Cash. For a story to be released, it must often be accompanied by paid dairy industry advertising. In this deceptively dangerous manner, most of us receive our biased and compromised health information.
Milk? It does not do the body good.
Robert Cohen
http://www.notmilk.com
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9. Global Warming Hits Tipping Point
Reviewed by Charlene Jones
Western Siberia is undergoing an unprecedented thaw that could dramatically increase the rate of global warming. Researchers recently returned from the region found that an area of permafrost spanning one million square kilometers-the size of France and Germany combined-is melting for the first time since it formed 11,000 years ago at the end of the last ice age. British and Russian scientists report that the melting permafrost is releasing hundreds of millions of tons of methane, which is 20 times more potent than the carbon dioxide currently driving the worldwide warming crisis.
http://www.alternet.org/envirohealth/25351/
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This document may contain copyrighted material, use of which has not been specifically authorized by the copyright owners. I believe that this not-for-profit, educational use on the Web constitutes a fair use of the copyrighted material (as provided for in section 107 of the US Copyright Law). If you wish to use this copyrighted material for purposes of your own that go beyond fair use, you must obtain permission from the copyright owner.
This update/Jewish Vegetarians of North America (JVNA) Online Newsletter has the following items:
2. Another Letter in Yosef Hakohen’s Series on Jewish Teachings Re Animals
3. Connections Between Animal Exploitation and Third World Poverty
4. Hebrew Healing: Another Letter From Yosef Hakohen
5. Improving Bird Slaughter
6. A Community-Supported Agricultural Policy
7. Correction
8. The Calcium Dairy Lie
9. Global Warming Hits Tipping Point
Some material has been deferred to a later update/newsletter to keep this one from being even longer.
[Materials in brackets like this [ ] within an article or forwarded message are my editorial notes/comments.]
Opinions expressed do not necessarily represent the views of the JVNA, unless otherwise indicated, but may be presented to increase awareness and/or to encourage respectful dialogue. Also, material re conferences, retreats, forums, trips, and other events does not necessarily imply endorsement by JVNA or endorsement of kashrut, Shabbat observances, or any other Jewish observance, but may be presented for informational purposes. Please use e-mail addresses, telephone numbers, and web sites to get further information about any event that you are interested in.
As always, your comments and suggestions are very welcome.
Thanks,
Richard
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2. Another Letter in Yosef Hakohen’s Series on Jewish Teachings Re Animals
The Journey to Unity - 151
Noah's Restaurant
[Feeding the animals on Noah’s ark]
The Compassionate One nurtures all the creatures that He created, as it is written: "He gives food to all flesh, for His lovingkindness endures forever" (Psalm 136:25)
"He gives food to all flesh" - The great lovingkindness of the Compassionate One extends to all creatures, for He prepares for each and every creature the food that is fitting for it. (Commentary of the Radak)
Dear Friends,
The above verse serves as a reminder that the world is a Divine "restaurant" where all creatures are served. Human beings are created in the Divine image with the responsibility to emulate the Divine ways. An early example of this responsibility can be found in the Torah's story of Noah's ark. Before the great flood, Noah was given a Divine mandate to build a very large ark, and within this ark would be a "restaurant" which would enable Noah to emulate the Divine nurturing. Who were the "customers" at Noah's restaurant? The answer can be found in the following verses:
"And of every living thing, of all flesh, you shall take two of each into the ark, to keep them alive with you; they shall be male and female. Of birds, according to their species, and of animals, according to their species, of every creeping thing of the ground, according to its species; two of each sort will come to you, so that you will keep them alive. As for you, take for yourself of every food that serves as nourishment and store it away, and it shall be food for you and for them." (Genesis 6:19-21)
The various species are mentioned, but when "creeping things" are mentioned, the verse stresses "every" creeping thing. What is the reason for this special emphasis? I found an answer in the ArtScroll commentary on the above passage. The emphasis on "every" creeping thing is to impress upon Noah the following insight: Although insects may seem unnecessary and dispensable to him, their utility was known to the Creator; thus, Noah was to be even more punctilious in assuring that each one of their species was accounted for (Toldos Yitzchak). In other words, even insects were welcome at Noah's restaurant.
What was the menu at this restaurant? According to Jewish tradition, this was a vegetarian restaurant (vegan style). As the Radak, a classical biblical commentator, explains: "The food was fruits, seeds, and herbs." The Radak adds that even the carnivorous creatures abstained from meat, just like they did at the dawn of creation.
This restaurant remained open for one year. And what was the service like? An answer can be found in various midrashim and commentaries on Genesis 7:23. For example, the Midrash Tanchuma states in the name of Rabbi Levi that each creature had its own feeding schedule; moreover, some creatures needed to be fed at various hours of the night. Rabbi Levi adds:
"During the entire 12 months neither Noah and his sons knew the pleasure of sleep, for they were responsible for the feeding of the domestic animals, the wild animals, and the birds."
The Midrash Tanchuma also cites the following tradition which indicates that there was once an angry complaint about the service:
"Rabbi Yochanan said in the name of Rabbi Eliezer the son of Rabbi Yossi Hagalili: One time Noah was late with food for the lion, and the lion struck him. Noah emerged limping."
The ArtScroll commentary explains that Noah was struck by the lion, because his obligation to feed the lion and the other creatures was a Divine mandate; thus, Noah should have been more scrupulous in carrying out his duty to provide for them punctually (Me'am Loaz).
With the help of Hashem, we shall discuss in the upcoming letters the universal lessons that we can learn from the story of Noah's restaurant.
Shalom,
Yosef Ben Shlomo Hakohen
Related Teachings:
1.The Ramban explains that although the ark was large, it was a Divine miracle that the ark was able to contain all the species, as well as the food needed to feed them (Commentary to 6:19).
2. It is written regarding the "tzadik" – righteous person: "A tzadik knows the needs of his animal's soul" (Proverbs 12:10). The Malbim, a noted 19th century biblical commentator, explains that the tzadik understands the nature of his animal, and he gives the animal its food in its proper time and according to the amount it needs. He also makes sure to fulfill the Torah's mitzvah to feed one's animals before one feeds oneself.
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3. Connections Between animal Exploitation and Third World Poverty
Forwarded message from animal rights activist Adam Weissman, excerpted from here.
Third World Poverty Caused by the Animal Exploitation Industry.
The Animal exploitation industries have boosted third world poverty in a number of ways:-
a) The Expropriation of Land.
A colossal part of the Earth's land surface has been devoted to pasture, "A quarter of the earth's landmass is used as pasture for cattle and other livestock .."55 Some of this land has been acquired through expropriation. This is as true in the third world today as it was centuries ago in the over-industrialized nations. Large numbers of poor people have been imprisoned, made homeless, killed, or have starved as a result of big landowners expropriating land for pasture. The same sort of expropriation has occurred, although not on the same scale, to provide grains for livestock Animals in the over-industrialized world. As has been pointed out above 14% of the land in third world countries is being used for cash crops although it is not known what proportion of this land is being used to grow grains for the Animal exploitation industry.
b) The Expropriation of Food.
Large areas of pastureland in the disintegrating/industrializing countries are used for livestock Animals which are exported to the over-industrialized world. Huge numbers of people in these countries go hungry even though they are surrounded by livestock Animals, "Birds Eye Walls import 30,000 tonnes of beef from Brazil every year." Although meat exports from third world countries continue to grow, they are declining relative to meat exports from the over-industrialied nations.
The same is also true as regards the crops which provide feed for livestock Animals. Huge numbers of people are going hungry even though third world countries are producing vast quantities of grains which are exported to feed livestock in the over-industrialized nations, "Although soybeans are consumed directly as tofu and soy sauce in many countries, food use accounts for a small fraction of the world harvest. Most of the world's soybeans are grown primarily for the protein meal that is widely used in pork and poultry rations. Argentina and Brazil .. crush most of their beans and export them largely as meal, retaining much of the oil for domestic consumption."
The over-industrialized world cannot grow enough feed for its livestock and have to import huge quantities of fodder from third world countries, "Because of the large amounts of grain required to produce beef, the geographic location of cattle herds can be misleading. Most industrial countries do not have sufficient agricultural land to support their meat consumption. Beef production is particularly land-intensive, because one calorie of meat production requires 3 calories of grain inputs for pork and 10 calories for beef. Land requirements can be up to 50 times higher than for protein production from grain. As a result, a great deal of the feed consumed in industrialized countries is not produced on the home farm, but purchased from developing countries. For example, Western Europe imports more than 40%, or 21 million tons per year, of its feed grains from the Third World.";"Feeding the meat-eating (world) class takes nearly 40% of the world's grain, grown on close to one-fifth of the world's cropland."; "There has been a fundamental shift in world agriculture this century from food grains to feed grains, and cattle now compete with people for food. A third of the world's fish catch and more than a third of the world's total grain output is fed to livestock."61 Huge numbers of third world peoples are starving because the crops grown in their country are exported to fatten Animals in the over-industrialized nations, "More people are hungry now than ever before. Many states where hunger is prevalent are net exporters of food." Even during times of famine, grains continue to be exported from third world countries to the over-industrialized world, "In addition, about two-thirds of the total domestic grain crop goes to feed-lots. The agribusiness production of grains for foreign exchange-earning exports to the industrialized region is one among several factors in the displacement of the rural poor in the Third world onto marginal, ecologically sensitive land. The magnitude of the food value involved in this trade is significant: the 500 million people suffering starvation could find relief from this condition if they had the cash to buy the grains exported to industrial country feedlots. In that sense, the present level of meat consumption in the wealthy industrialized countries is directly related to starvation in the poor countries of the world."
c) The Expropriation of Resources.
Third world elites devote huge quantities of resources, from water, minerals, and fossil fuels to the Animal exploitation industry when these resources could be used to alleviate third world poverty, "While it takes, on average, 25 gallons of water (113 litres) to produce a pound of wheat in modern Western farming systems, it requires an astounding 2,500 gallons (11,250 litres) of water to produce a pound of meat."
d) Third world Elites Exploiting their own People for the sake of Meat.
Animals are a major export earner in many third world countries .. "African export earnings from this source (live animals, meat, hides and skins) exceed those from tobacco, tea or bauxite." Just as was the case with exports of cash crops and raw materials for the car industries, the wealth generated by Animal exports is expropriated by third world elites. Third world elites, like consumers in the over-industrialized nations, are meat eaters, and some of their countries' export earnings are used to sustain a carnivorous diet. Third world elites would rather spend money on buying meat for their own consumption rather than alleviating poverty. They are therefore responsible for some of the poverty caused by the Animal exploitation industry.
e) Rich in Meat, Poor in Wealth.
There is a general rule about the Animal exploitation industry in third world countries and this is that the greater the wealth generated by Animal exports the greater the scale of poverty. For example .. "meat exporting countries are among Africa's poorest and most drought stricken: Chad, Sudan, Niger, Somalia, Mali, Botswana and Namibia." There are a number of reasons for this:- Firstly, because third world countries' export earnings are confiscated by third world elites rather than disbursed throughout the population;
Secondly, the Animal exploitation industry is such a land extensive enterprise that little land left for the development of local agriculture or other industries;
Thirdly, the Animal exploitation industry uses only a small workforce, thereby further limiting the spread of wealth throughout the population; and,
Finally, the Animal exploitation industry is a capital intensive industry which means that little capital is left for other industries.
As a consequence, "No other agro-export has contributed less to the welfare of the Guatemalan population than beef. Cattle ranching has displaced hundreds of small farmers and employed very few workers. Moreover, Guatemala was no exception to the process common throughout central America by which countries of the region rapidly increased beef exports to the united states to meet the demands of fast food chains like MacDonalds, while per capita domestic consumption declined."
f) The Oppression of World Trade related to the Animal Exploitation Industry.
It was pointed out above that the over-industrialized nations cannot produce enough grains to feed their own livestock Animals and need to import huge quantities of grains from third world countries. The injustices of this situation are compounded by the oppression of world trade. The over-industrialized countries prevent third world countries from subsidizing their agricultural products whilst at the same time giving huge subsidies to their own pharmers. As a consequence of these subsidies the over-industrialized pharmers produce huge food mountains which are then dumped on third world countries ruining their agricultural industry because the grains from over-industrialized nations are cheaper than locally produced third world grains - even though the former has often been transported half way around the world. Furthermore the over-industrialized nations prevent third world countries from blocking the importation of subsidized agricultural products from the over-industrialized nations, "The grain imports required to compensate for this shift of agricultural land further undermines the self reliance of developing countries: Grain exports from industrialized countries to Third World countries are routinely subsidized." The injustices of world trade exacerbate the injustices caused by the Animal exploitation industries in third world countries.
g) The Animal Exploitation Industry exacerbates Global Warming which will Increase Third World Poverty.
The Animal exploitation industry is the biggest contributor to global warming. It boosts global warming through Animal flatulence, the consumption of fossil fuels to help run the Animal exploitation industries, and through the destruction of the Earth's Phytosynthetic capacity e.g. the destruction of Forests. The ecological devastation caused by the Animal exploitation industry is enormous:-
Firstly, a quarter of the Earth's land surface is now used for pasture and much of this has been created by razing Forests, "In Mexico alone, 37 million acres of forest have been destroyed since 1987 to provide grazing land for cattle.";
Secondly, some of the land used to provide fodder for livestock has also been created by razing Forests; and,
Thirdly, huge numbers of people who have been chucked off their land by Animal exploiters invade the Forests in order to grow crops. They use primitive slash/burn techniques which entails setting fire to the Forests to provide fertiliser ash for crops. Due to the increasing numbers of slash/burn farmers the Forests no longer have the time to recover.
Most of the damage resulting from the Animal exploitation industry is caused by the over-industrialized countries but the third world also contributes to the damage. Once again it is likely that third world countries not only benefit least from the Animal exploitation industry, but will suffer the most from the climatic disasters caused by this industry.
h) Conclusions.
There are a number of conclusions to be drawn from this sketch of the poverty caused by the Animal exploitation industry:-
Firstly, the Animal exploitation industry causes more poverty in third world countries than any other industry. It is by far and away the biggest cause of third world poverty.
Secondly, the Animal exploitation industry causes more poverty in third world countries than all the cash crop industries combined - e.g. coffee/tea.
Thirdly, third world poverty will never be abolished until some of the land currently being used by the Animal exploitation industry is distributed to the poor in order to abolish global poverty.
Fourthly, most livestock Animals are consumed in the over-industrialized world, "Most people in the world live on a substantially vegetarian diet. Meat eating is a habit largely peculiar to the affluent West."; "Per capita meat consumption is currently six times higher in the industrialized countries than in the developing world (78kg/cap-yr compared to 14 kg/cap-yr). Moreover, while industrial country per capita consumption has risen by another 20% in the last 15 years, it has stagnated in the Third World."
Finally, it is impossible for everyone in third world countries to eat as much meat as consumers in the over-industrialized nations. Despite the fact that china now produces as much meat as america, it has a far larger population than america and will never be able to produce the same level of per capita meat consumption, "China and the United States now dominate world meat production. Somewhat surprisingly, surging pork production in China in recent years has made it the world's leading consumer of red meat. Its output of red meat in 1992 totalled 31.6 million tons, compared with18.6 million tons in the United States. When poultry is included, total meat production in China is nearly 37 million tons versus 31 million tons in the United States."72; "The major producers of poultry in 1993 were the United States at 12.5 million tons, China at 5.1mt, Brazil at 3.2mt, and France at 2 mt. Together, these four countries accounted for over half of world poultry output."
The Activism Center at Wetlands Preserve, PO Box 344, New York, NY 10108
Phone: (201) 928-2831 Email: activism@wetlands-preserve.org
Visit these websites! http://wetlands-preserve.org * http://freegan.info * http://ftaareferendum.org * http://foodnotfur.org * http://furfreenyc.org
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4. Hebrew Healing, Another Letter From Yosef Hakohen
The Journey to Unity – 150
"Refuah Ivri" - Hebrew Healing:
"Blessed are You, O Compassionate One, the Healer of all flesh" (Asher Yatzar blessing).
Dear Friends,
Before we can have a meaningful discussion about Hebrew healing, we first need to understand the meaning of the term "Ivri" - Hebrew. This term is an ancient name of our people; moreover, our father, Abraham, was also known as the Ivri (Genesis 14:13). According to one explanation in the Midrash, the term Ivri is closely related to the Hebrew term "eiver" - on the other side; thus, it became a name for those who came from the other side of the Euphrates River (Genesis Rabbah 42:8). Ivri can also refer to someone who is willing to be "on the other side" - a person who has the courage to be different from the rest of society. In this spirit, the Midrash cites another reason why Abraham was known as the Ivri:
"Rabbi Yehudah says: All the world was on one side, but he was on the 'other side." (Genesis Rabbah 42:8)
Abraham was called an Ivri - the one who stands on the other side - because he had the courage to publicly proclaim the message of the Unifying One in a world where most people worshiped the various forces within nature – including the forces within animals - as gods. Abraham therefore helped people to understand that the Unifying One is the Source and Master of all the forces within nature.
Since the loss of the Garden of Eden, the creatures within nature that are most strong survive; thus, many nature worshipers also worshiped the most powerful human beings as gods, while the weak and the needy were despised and oppressed. In this cruel world, Abraham had the courage to proclaim that the Unifying One is the Compassionate One; moreover, he taught that human beings are created in the image of the Compassionate One with the capacity and the responsibility to emulate the Divine compassion for the poor and the oppressed. We, the People of Israel, are therefore called "Ivri'im" - Hebrews – as we are to have the courage to proclaim the liberating message of the Compassionate One in a world which is often hostile to this message.
Pharaoh, the powerful ruler of Egypt who was viewed as a god, did not recognize the truth of this liberating message. Moshe was therefore told to address Pharaoh in the name of "the Compassionate One, God of the Ivri'im" (Exodus 3:18). Pharaoh is to understand that the people he views as his slaves are actually Ivr'im - a people with the courage to stand on the other side and oppose the prevailing world view which leads to disunity and oppression. As Rabbi Samson Raphael Hirsch explains, Moshe is saying to Pharaoh on behalf of the Ivri'im: "Each one of us has the courage to uphold and carry on the nation's mission – alone and against the world!" (Commentary to 3:18)
We will now discuss how we, the Ivri'im – a small people within a pagan world - also had the courage to proclaim a radical Divine message about healing. This Divine message was heard in the wilderness of Sinai, where Moshe prepared our people for their life in the Promised Land. In this land, they would be surrounded by nations who believed that the only way to achieve healing was through deifying and worshiping the forces within nature. Moshe therefore conveyed to the people the following Divine proclamation:
"Do not prostrate yourselves before their gods nor serve them, and do not act according to their practices…For You shall serve the Compassionate One, your God, Who will bless your bread and your water, and I shall remove illness from your midst." (Exodus 23:24,25)
The Compassionate One is instructing us not to follow the pagan path to healing, for the true path to healing is through serving the life-affirming Divine purpose. The Ramban, in his commentary on the above passage, explains that when we serve the Divine purpose, the Compassionate One will remove illness from our midst through blessing our food and drinks:
"The Holy One, blessed be He, will bless your 'bread' – a term which includes all manner of food; moreover, He will bless your 'water' - a generic term for all liquids that people drink."
The Ramban adds: "When your food and drinks are good and healthy, they do not cause sickness; on the contrary, they heal you!"
As a result of following the Divine path, a Divine blessing will cause our food and drinks to be healthy and healing. This teaching can serve as an example of how the Torah views good nutrition as having a major role in both the prevention and healing of illness.
As we say in Yiddish, "Zei Gezunt" - Be Healthy!
Shalom,
Yosef Ben Shlomo Hakohen
Related Teachings:
In the following Divine proclamation, we find additional insights into Hebrew healing:
"If you hearken diligently to the voice of the Compassionate One, your God, and do what is just in His eyes, give ear to His mitzvos and observe all His decrees, then any of the diseases that I placed upon Egypt, I will not bring upon you, for I am the Compassionate One, your healer." (Exodus 15:26)
"I am the Compassionate One, your Healer" - According to Rashi, the Compassionate One is proclaiming: I am the Healing One Who teaches you Torah and mitzvos so that you will be spared from these illnesses, like the healer who says to a person, "Do not eat this thing, lest it bring you into the grip of such-and-such an illness."
Rashi is teaching us that the Compassionate One is the Healing One Who engages in "preventive medicine" by teaching us Torah and mitzvos which will preserve our health. In other words, if we, as individuals and as a community, fulfill all the holistic teachings and laws of the Torah, we will be blessed with good health.
Hazon – Our Universal Vision has additional teachings regarding Torah and health which are available upon request.
Hazon - Our Universal Vision: www.shemayisrael.co.il/publicat/hazon/
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5. Improving Bird Slaughter
Forwarded message:
Dear Friend,
Strange but true: Poultry - chickens, turkeys, ducks, geese, and other birds - are NOT protected by humane slaughter laws in this country, even though they make up 95% of all farm animals killed for food in the United States (9 billion birds a year). Today, you and I have the power to change that.
To get Congress to amend the law to provide the same basic protections for poultry that cows, pigs, lambs, and other livestock have, we need to demonstrate widespread support as quickly as possible. Join me in signing the Petition for Poultry. It will only take a minute of your time to help billions of animals. Click here.
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6. A Community Supported Agricultural Policy
Forwarded message:
Thursday, November 10th, 2005 / 8th Cheshvan 5766
Dear All,
Tuv Ha'Aretz is Hazon's Community-Supported Agriculture project. It offers the opportunity for Jewish families to purchase an entire season's worth of organic produce, support local farms, build community, and expand the notion of what it means for food to be kosher - not only fit for us, but fit for the Earth.
Using proceeds from Hazon's 2006 New York Jewish Environmental Bike Ride, we're now planning to launch Tuv Ha'Aretz in three further locations across the country, and we're inviting synagogues, JCC's, or individuals to apply for support to be one of them. This email explains the background to Tuv Ha'Aretz - and how you might start one in your community.
Hazon launched Tuv Ha'Aretz in 2004, partnering with Congregation Ansche Chesed in Manhattan and the Garden of Eve Farm. This year, we grew to a second site with the JCC MetroWest in New Jersey, Temple B'nai Abraham and Starbrite Farm. In 2006 we plan to launch three more Tuv Ha'Aretz sites in Jewish communities across the country - and one of them could be yours!
Hazon believes in creating the opportunity for the Jewish community to put its purchasing power behind local, organic farms. Tuv Ha'Aretz enables members to provide themselves and their families with fresh, pesticide-free produce while actively supporting small farmers. In doing so, members also protect farmland from over-development, help to curb industrial agribusiness, and significantly lessen the amount of energy used in transporting produce. The average meal in America travels 1500 miles from farm to table.
Tuv Ha'Aretz isn't just good for the land. In the biblical era, Jews practiced pe'ah, leaving the corner of the field for poor people to harvest. ("When you reap your land's harvest, do not completely harvest the ends of your fields. Leave them for the poor and the stranger" Lev 19:9-10). Every week at Tuv Ha'Aretz, extra produce from vegetable distribution is donated to local shelters and soup kitchens. One Tuv Ha'Aretz member, Iva Kaufman, said, "I sometimes have changes in my own schedule that make it difficult to pick up vegetables - the knowledge that the food is being redistributed to others in need as an automatic part of the Tuv Ha'Aretz structure has tremendous appeal and gives both Howard and me great satisfaction."
And we're using Tuv Ha'Aretz as a platform for vibrant educational and community-building opportunities, which allow members to explore contemporary food issues from a Jewish perspective. We kicked off the Tuv Ha'Aretz season this year with a Shavuot farm trip to Starbrite Farm and a Shabbat potluck dinner at Ansche Chesed with teaching from Rabbi Jeremy Kalmanofsky and Nigel Savage and featuring Garden of Eve produce. The season included cooking demonstrations, additional farm trips, and a closing Sukkot Tuv Ha'Aretz dinner at Temple B'nai Abraham with guest speaker, Dr. Eilon Schwartz of the Heschel Center for Environmental Learning and Leadership.
Every week Hazon works together with volunteers to publish the Tuv HaShavua newsletter. You can see some of them at http://www.hazon.org/go.php?q=/projects/CSA/15-tuvHashavua/introduction.html. Tuv HaShavua provides information about sustainable agriculture and Judaism, highlights new vegetables, offers recipes, and reports news from the farm. Tuv HaShavua serves as Hazon's most direct opportunity to educate members and empower volunteer voices. Approximately 2100 Tuv HaShavua newsletters were picked up (and brought home, hung on refrigerators and shared with families and friends) throughout the 2005 season!
Community-Supported Agriculture has existed in America for two decades, but Hazon is the first organization to create a CSA within the Jewish community and to seek to expand this program as extensively as we can. Tuv Ha'Aretz empowers members to make a significant difference in they way the eat, and contribute to the larger sustainable agriculture movement.
Between the two Tuv Ha'Aretz sites in New York and New Jersey, 120 households - representing more than 300 people - have already joined Tuv Ha'Aretz! Our goal within a decade is to offer thousands of Jews at synagogues and JCCs across the country, the opportunity to support local, sustainable agriculture through Tuv Ha'Aretz.
If you think your JCC or synagogue would be a good match for Tuv Ha'Aretz, we invite you to fill out a Tuv Ha'Aretz Request for Proposal (RFP). Filling out an RFP will certainly not commit you to starting a CSA, but it does show your interest.
Click here to download the RFP.
The deadline for the RFP is December 15, 2005. If you're interested in applying, we strongly encourage you to get in touch with Leah@hazon.org first to find out more information.
All best wishes,
Leah Koenig and Nigel Savage
PS - places are still available for our winter retreat at Isabella Freedman on December 2nd - 4th. Click here for more info and registration.
Hazon
111 Eighth Avenue
11th Floor
New York , NY 10011
Tel: 212-284-6812
Fax: 212-284-6951
www.hazon.org
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Hazon's mission is to revitalize Jewish life through our Jewish Environmental Bike Rides and a range of other programs that engage contemporary issues through a Jewish lens. We build inclusive community, foster people's Jewish and life journeys and inspire commitment to environmental stewardship.
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7. Correction
Dear Richard,
Just spoke to Pete Kohan friend of Jason Moses, and he alerted me to the fact that there inadvertently might have been a partial omission, probably my fault, in the web address for the link to the K.E.R.O.V. site [in the last JVNA newsletter].
It should have had the word "meetup" in there, and the corrected address reads as follows: http://www.vegetarian.meetup.com/290.
When corrected, this now links to the KOSHER ETHICAL RAWFOODS ORGANIC VEGANS group K.E.R.O.V. the other mistaken address with just the "vegetarian.com" does not, and looks typically like a commercial site.
Thanks so much!
Thanks,
Janine
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8. The Calcium Dairy Lie
Forwarded message from Robert Cohen, the Non-Milkman:
The longer a lie is promoted, the more readily it is received. Dairy lies have continued for generations.
Milk and dairy consumption does not prevent hip fractures. Scientific studies prove that the opposite is true. If you seek a recipe for your own future osteoporosis, drink plenty of milk and become a Wisconsin cheesehead.
A publication in the February, 2003 issue of the American Journal of Clinical Nutrition (Vol. 77, No. 2, 504-511) clearly demonstrates that eighteen years of milk consumption did not prevent hip fractures for post-menopausal women.
How many subjects participated in the study?
A mere 72,337. As part of Walter Willett's Harvard Nurses Study, investigator Diane Feskanich performed statistical tests of significance for 18 years of data including dietary intake of calcium (dairy and supplements) to determine her findings.
The conclusion reached from this observational analyses, is that dietary calcium plays little or no role in preventing bone loss. Drinking milk does not prevent osteoporosis. A total of 603 hip fractures were analyzed. Scientists determined that milk consumption was in no way associated
with hip fracture risk. The same conclusion was reached for total calcium consumption.
The Harvard Nurses study previously determined that there is no positive association between teenaged milk consumption and the risk of adult fractures. (American Journal of Public Health 1997;87). As a matter of fact, just the opposite was found to be true. Women consuming greater amounts of calcium from dairy foods suffered significantly increased risks of hip fractures.
In light of these findings, the dairy industry milk mustache campaign has been proven to be one enormous deception. Bones break because women eating the wrong foods create an acid condition in their own bloodstreams, which must be neutralized by available calcium. The body achieves balance by taking calcium out of its own bones. Ergo, people eating the greatest amount of total animal protein are the ones experiencing accelerated rates of bone loss. The same Journal of Clinical Nutrition, (1995; 61, 4) confirmed this truth:
"Dietary protein increases production of acid in the blood which can be neutralized by calcium mobilized from the skeleton."
Eighteen years earlier, as the Harvard Nurses study was just beginning, the American Journal of Clinical Nutrition (1979;32,4) reported:
"Even when eating 1,400 mg of calcium daily, one can lose up to 4% of his or her bone mass each year while consuming a high-protein diet."
Why do you imagine that these same scientific studies have not be publicized in magazines or reported on TV news, or headlined in your local newspaper? Because truth lacks one critical ingredient. Cash. For a story to be released, it must often be accompanied by paid dairy industry advertising. In this deceptively dangerous manner, most of us receive our biased and compromised health information.
Milk? It does not do the body good.
Robert Cohen
http://www.notmilk.com
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9. Global Warming Hits Tipping Point
Reviewed by Charlene Jones
Western Siberia is undergoing an unprecedented thaw that could dramatically increase the rate of global warming. Researchers recently returned from the region found that an area of permafrost spanning one million square kilometers-the size of France and Germany combined-is melting for the first time since it formed 11,000 years ago at the end of the last ice age. British and Russian scientists report that the melting permafrost is releasing hundreds of millions of tons of methane, which is 20 times more potent than the carbon dioxide currently driving the worldwide warming crisis.
http://www.alternet.org/envirohealth/25351/
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