Category Archives: Factory Farming / Animal Cruelty
The Beet-Eating Heeb might be inclined to say that bloggers are the most valuable members of the vegan-advocacy movement.
OK, so he is a little biased.
But he is willing to say that farm-animal sanctuaries rank right up there, especially after reading the “The Lucky Ones,” the poignantly titled 2012 autobiography of Woodstock Farm Animal Sanctuary Co-Founder Jenny Brown.
Whether it’s out of ignorance or indifference, carnivores are blind to what – make that “who” – they are eating. But farm-animal sanctuaries yank the blinders right off.
At a typical such sanctuary, visitors see and feel for themselves that cows, pigs, chickens, and turkeys have unique personalities, just like our dogs and cats. And these farm animals can be every bit as affectionate.
In addition, these sanctuaries vividly and intimately convey the same idea that the authors of the Jewish sacred texts sought to convey: That the gap between humans and animals is rather small.
The Beet-Eating Heeb would never say that humans and animals have equal standing, Jewishly speaking. And frankly, all but the most extreme animal-rights activists, when push comes to shove, value human life more than animal life, if ever so slightly. (If your house is on fire, you’re going to make sure your kids are safely outside before you go looking for your pets.)
But it’s also true that human beings have a unique and unfortunate tendency to exaggerate their superiority over other sentient beings. Indeed, meat-eating itself is based on the faulty premise that animals are vastly inferior and thus should be killed if we like the way they taste.
The wise authors of the Torah and other sacred texts recognized that egocentric human beings have a tendency to view themselves as the be-all and end-all. So these authors – who, if you’re Orthodox, would include God Himself – repeatedly told us that animals should be treated with compassion, and that animals have almost equal standing in the Divine hierarchy.
It’s a busy new year. Neither you nor The Beet-Eating Heeb has time right now to explore the entire theology of animals in the Jewish tradition.
So let’s just consider three of the many verses that define the proper human-animal relationship:
Genesis 9:8 – “And G-d said to Noah and to his sons with him, ‘I now establish My covenant with you and your offspring to come, and with every living thing that is with you – birds, cattle, and every wild beast as well – all that have come out of the ark, every living thing on earth.’ “
Exodus 20:10 – “The seventh day is a sabbath of the Lord your God: You shall not do any work – you, your son or daughter, your male or female slave, or your cattle, or the stranger who is within your settlements.”
Shulchan Aruch, Book 4 — “It is forbidden, according to the law of the Torah, to inflict pain upon any living creature. On the contrary, it is our duty to relieve the pain of any creature.”
Just to review, animals are included in God’s covenant with human beings, animals are entitled to a day of rest on Shabbat, and it is our duty to relieve the pain of any creature, not inflict it.
All of these teachings are followed to a T in a farm-animal sanctuary like Jenny Brown’s.
What The Beet-Eating Heeb finds to be particularly moving in her book are her accounts of her extraordinary efforts to relieve the pain of injured and sick animals – animals who were subjected to abuse and deprivation in factory farms and even in smaller farms.
Jenny is not Jewish, but she is fulfilling a Torah mandate, bigtime.
The only problem with farm-animal sanctuaries is that relatively few people ever visit one. Unlike reading a blog, which is available to anyone with an Internet connection, visiting such a sanctuary usually requires schlepping out to the countryside.
Jenny has found a way around that problem by writing a compelling book.
The book in itself is a pretty valuable addition to the veg-advocacy movement, The Beet-Eating Heeb would have to admit.
One sure sign that the veg movement is a growing force among Jews is the backlash we’re seeing from certain highly placed but sadly misguided rabbis.
This backlash can be traced at least as far back as 2002, when Aish.com, one of the most popular Jewish Websites, posted an essay that attempted to defend meat-eating from a Jewish perspective.
Then as recently as two weeks ago, none other than the Vice President of Communications for the Orthodox Union launched a direct yet feeble attack against Jewish vegetarianism. The Orthodox Union (OU) is the world’s largest kosher certification agency, so the fact that it posted an essay condemning vegetarianism on its home page is interesting, although not altogether shocking.
BEH views these anti-vegetarian screeds as a positive development. The only reason these rabbis are writing articles in defense of killing animals is because an increasing number of Jews are waking up to the horrors of factory farming.
Moreover, what these articles show, by the very weakness of their arguments, is that Jews are standing on very solid ground, theologically speaking, when we advocate for plant-based diets.
Rabbi Safran starts out with a doozy of a logical fallacy. His anecdote about an elegant-looking woman fussing over her small dog is, first of all, totally irrelevant to the issue at hand. There is no evidence that the woman is a vegetarian. In fact, odds are she is a meat-eater, like Rabbi Safran.
Moreover, the story is a perfect example of what’s known in logic as a straw-man argument.
With the anecdote, the rabbi is clumsily implying that vegetarians and vegans care more about animals than they do about people. The only problem with that implication is, it’s simply untrue. Or, as British Friends of BEH might say, “What rubbish!”
Generally speaking, veg*ns who abstain from meat for ethical reasons also care deeply about their fellow human beings.
It’s not like God gave us a limited, finite capacity for compassion. It’s not a zero-sum game. Caring about animals does not preclude caring about people.
In fact, both God and our Sages recognized that someone who is compassionate toward animals is more likely to be compassionate toward people, not less.
The two greatest leaders in Jewish history – Moses and King David – were selected for leadership at least partly on the basis of the compassion they demonstrated as shepherds.
Like those two shepherds, veg*ns have expanded their personal circles of compassion to encompass animals as well as people, exactly as the Torah commands us to do. The merciful treatment of animals is a major point of emphasis in the Torah. Or has Rabbi Safran forgotten this?
Actually, it’s not the vegans and vegetarians that the rabbi should be concerned about. He should worry about himself and his fellow meat-eaters.
Perhaps it was Rabbi Joseph Albo, the great 15th Century philosopher and Torah scholar, who put it best when he wrote: “In the killing of animals there is cruelty, rage, and the accustoming of oneself to the bad habit of shedding innocent blood.”
Well said, even if it’s obvious.
Let’s face reality. Eating meat in our modern era entails either hardening your heart to the suffering of animals or blinding your eyes to it.
Yet in his entire essay, he doesn’t devote so much as a syllable to the pervasive abuse and heinous mistreatment of animals in factory farming. As a leader of the OU, he is surely aware that kosher slaughterhouses get the vast majority of their animals from factory farms.
The Beet-Eating Heeb refuses to either harden his heart or blind his eyes to this reality, to this cruelty. Yet Rabbi Safran, on behalf of the OU, sees fit to attack vegetarianism. That’s chutzpah, folks. Or something worse.
And here’s the kicker.
Rabbi Safran, out of either surprising ignorance or sheer audacity, tries to justify meat-eating as an “exercise of dominion” over animals.
Surely he must know that the granting of “dominion” in Genesis 1:28 is followed immediately by the injunction to eat plants and only plants in Genesis 1:29. The Torah could not be clearer. “Dominion” explicitly excludes the right to kill animals for food.
This piece by Rabbi Safran is typical of the anti-vegetarian genre. Time and again, when rabbis seek to defend their consumption of meat, they take Torah quotations out of context, deviate from the principles of logic, and ignore the realities of modern farming.
Ah, but there is no point in getting upset at Rabbi Safran or the OU.
Rather, we owe them a debt of gratitude for showing the world, if only unintentionally, that vegetarians and vegans embody the highest ideals of the Torah.
Now can’t we all just enjoy some seitan brisket?
During a Webinar put on by the group Farm Forward, The Beet-Eating Heeb this month finally got an opportunity to ask author Jonathan Safran Foer the question that he had been dying to put to him.
Well, maybe “dying” is a poor choice of words.
My fellow Jew, BEH asked, do you think it’s morally OK for humans to kill animals for food?
His answer was profoundly disappointing. Disillusioning in the extreme.
Safran Foer said, “The answer doesn’t really matter. Maybe it’s fun, intellectually, to consider the question. But let’s talk about what’s actually in front of us. The question is the least relevant to the choices we make on a daily basis.”
What? The matter of killing sentient beings for food “doesn’t really matter”? It’s “least relevant”?
This, from the sensitive soul and gifted writer who wrote “Eating Animals,” the book that has probably created more vegans than any other written work in history?
The veg advocacy movement can ill afford to engage in internecine warfare, outnumbered as we are by the forces that are promoting meat eating. So The Beet-Eating Heeb will try to engage in some self-restraint (wish him luck) as he critiques Safran Foer’s answer.
To state the obvious, the issue is of ultimate consequence and of grave concern to farm animals, who literally moan, bleat and otherwise beg for their lives. It’s one thing for their desperate but futile pleas to fall on deaf ears within the blood-soaked slaughterhouse. It’s quite another for these innocent animals to find a heart of stone inside the likes of Jonathan Safran Foer.
However, while his answer certainly seems surprising, even bizarre, it’s actually exactly what you would expect – when you consider the morally hypocritical corner that JSF has painted himself into.
Much to the chagrin of his legions of vegan fans, Safran Foer has firmly hitched himself to the “humane” farming movement. This movement, of which Farm Forward is a part, maintains that it’s OK to slaughter animals, as long as you raise them in a humane fashion. It’s a response to factory farming.
Safran Foer discussed this movement in “Eating Animals” with a glowing profile of Niman Ranch. Since the release of the book, he has become a spokesman for Farm Forward, even doing a YouTube video that endorses consuming poultry.
The problem with Safran Foer, Farm Forward and the rest of the “humane” farming movement is the contradiction inherent in their position.
Please explain to The Beet-Eating Heeb how you can care about an animal’s welfare for a few years, then turn around on a day of your choosing and stick a knife into the innocent creature’s throat.
The Beet-Eating Heeb, as all Jews should, finds this Jekyll-and-Hyde type of morality to be troubling, even scary. BEH favors a transcendent, consistent morality.
This whole “humane” farming movement reminds The Beet-Eating Heeb of the parable of the woman who rescued an injured rattlesnake and nursed it back to full health. For the next few months, the snake would curl up in the woman’s lap as she watched TV at night, just like a pet cat.
Then one night, out of the blue, the rattlesnake lifted its head and plunged its venomous fangs right into the woman’s neck.
“My God, how could you do that to me, after we spent all these nights together?,” the woman gasped as she died.
“Hey lady,” the rattler answered, “you knew I was a snake.”
Jonathan Safran Foer has aligned himself with the snake, metaphorically speaking.
Given all this, his answer to BEH’s question isn’t surprising, after all.
He has put himself in a position where he can’t say killing animals for food is wrong. But nor, given his obvious concern for animals, can he say it’s OK.
Characterizing the question as irrelevant was just a way of dodging it. Given the morally untenable position he has staked out, he didn’t have any good options when confronted with BEH’s query. Dismissing the question as frivolous, as he did, might very well have been the least bad option for him.
Of course, Safran Foer is entitled to believe and espouse whatever he wants. But BEH, as a big fan of his book “Eating Animals, would ask him to reconsider his ties to the “humane” farming movement and give animals the moral consideration they deserve – every day and always.