From their perch in America, many Diaspora Jews look at the Orthodox Rabbinate in Israel as a bunch of Neanderthals who use clubs to beat back any modern innovation or progressive idea.
No offense to any Neanderthals.
But The Beet-Eating Heeb, for one, might have to revise his assessment of Israel’s Rabbinical leadership.
On one issue that is near and dear to BEH’s heart, and probably to yours as well, the newly elected Chief Ashkenazi Rabbi of Israel recently made a very enlightened statement. And BEH is all for giving credit where credit is due.
Chief Rabbi Lau, after viewing televised footage of horrific abuses of animals at (yet another) kosher slaughterhouse, issued an unusually strong statement of condemnation.
His statement came in response to seeing chickens packed in filthy cages without food or water, writhing turkeys tossed into metal boxes with their throats cut, and several other forms of cruelty at a Soglowek slaughterhouse in Northern Israel.
“As a human being and as a Jew, I was shocked by the footage, by the brutal behavior of those employees toward helpless animals,” said Lau, according to Israel’s Ynet website. “Such things shouldn’t happen. The Torah forbids us to act in this way and obliges us to be extra vigilant with regard to animal welfare. We cannot remain silent in the face of such things. We will act firmly and sternly against this factory.”
The slaughterhouse, after a brief closure, has reopened. It remains to be seen whether Soglowek will improve its practices.
Nonetheless, Lau’s tough talk heartened The Beet-Eating Heeb for two reasons.
The rabbi specifically invoked “tzar baalei chaim,” the Jewish prohibition on inflicting unnecessary suffering on animals. He acknowledged the reality that the laws of kosher slaughter only apply to the last seconds of an animal’s life. What happens in the modern factory farm and during transport to the slaughterhouse typically involves multiple forms of cruelty, but is not governed by kashrut.
Second, Lau’s response to the Soglowek scandal stands out in vivid contrast to how America’s kashrut establishment has reacted to similar situations in U.S. slaughterhouses.
The most obvious example is the infamous Agriprocessors case, in which undercover investigators from 2004-2008 documented shocking cruelty at what was then the world’s largest glatt-kosher slaughterhouse. In response, the Orthodox Union, the country’s largest kosher-certification agency, repeatedly denied that anything was amiss.
Indeed, the Orthodox Union engaged in a public-relations campaign on behalf of Agriprocessors, essentially telling kosher consumers, and veterinary experts, not to believe what they were seeing with their own eyes.
Don’t take The Beet-Eating Heeb’s word for it, although you certainly can. Documentary evidence of the OU’s shenanigans can be found in the archives of the OU’s own Website.
Why would Orthodox rabbis bend over backwards to defend the perpetrators of cruelty?
BEH can answer in one word: Money.
The OU is the United States’ largest certifier of kosher products. It’s a very big business. The amount of money that the OU collects from kosher certification is not available on Guidestar, but suffice it to say, the total amount has quite a few zeros.
Agriprocessors was the sordid intersection of the country’s largest slaughterhouse and largest kosher certifier. Compassion, ethics, and concern for animals didn’t stand much of a chance. Neither did Judaism or Jewish values, for that matter.
Mark BEH’s words. There will be another Agriprocessors. There will be another videotaped, well-documented case of heart-wrenching, stomach-turning cruelty at a large American kosher slaughterhouse.
After all, kosher slaughter in the modern, factory-farming era resembles an assembly line. Make that a disassembly line. The point is, the sheer volume of animals, and the rapid line speed of the slaughter, all but ensures that cruelty will occur.
We can only hope that next time, America’s Orthodox rabbinate will not sacrifice compassion on the altar of economic expediency.
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?