|May 24, 2013||When God Killed the Meat-Eaters||no comments|
|March 17, 2013||Religion and Animals: What Does One Have to Say About the Other?||1 comments|
|January 16, 2013||Farm-Animal Sanctuaries: Where the Torah Comes to Life||no comments|
|December 29, 2012||When Rabbis Attack!||no comments|
|December 10, 2012||Witness to a Goat Killing -- A Sad Encounter with Kosher Slaughter||no comments|
|October 22, 2012||Does Jonathan Safran Foer believe in killing animals, after all?||no comments|
|August 06, 2012||Will Jews Be at the Vanguard of the Next Big Social-Change Movement?||no comments|
|July 01, 2012||Varoom ... There Goes a Vegan ... at 200 mph||no comments|
|June 07, 2012||Should dairy products be considered unkosher?||no comments|
|May 15, 2012||Does the Torah Condone Meat Eating? Take a Closer Look at Genesis 9:3||no comments|
One of the most dramatic and meaningful stories in the Torah is read this week in synagogues around the world.
It is a food-related story and it merits our attention, yet it is seldom discussed. Or depicted in movies.
The story, found in Numbers 11, describes part of the Israelites’ journey in the desert, before their thunderous encounter with God at Mount Sinai.
As you likely know, the Torah tells us that God sustained the Israelites on a diet of manna. And manna was described as similar to coriander seed. A vegan dish, to be sure.
It probably won’t shock you to learn that some of the Israelites complained about the fare and demanded meat, never mind that the manna was filling and healthy.
So who were these meat-lovers? The Torah described them, in Hebrew, as ha’asafsoof. The Jewish Publication Society translates that as “the riffraff.” Not exactly a neutral description. Just another case of the Torah expressing disdain for meat-eating.
Moses, who consulted public-opinion polls long before there was Gallup, heard the riffraff and relayed their concerns to God.
If The Beet-Eating Heeb can be so bold as to paraphrase God Himself, His response was something like this:
They want meat, do they? I’ll give them some meat, alright … until it’s coming out of their nostrils.
Actually, that’s pretty close to a direct translation.
God then called forth a mighty wind that deposited quails – yes, quails – throughout the Israelites’ camp.
Fire up the barbecue!
In normal circumstances, the fat and cholesterol might have killed the riffraff, but not for a few years. God decided to cut to the chase. The Torah says:
“The meat was still between their teeth, not yet chewed, when the anger of the Lord blazed forth against the people and the Lord struck the people with a very severe plague. That place was named Kibroth-hattaavah.
Kibroth-hattaavah? That translates to, “the graves of craving.”
Did The Beet-Eating Heeb say something about the Torah expressing disdain for meat-eating?
Nothing subtle here. First, God tells us explicitly, in Genesis 1:29, that we are to eat plants and only plants. Then, as if He hadn’t made His point perfectly clear, meat-eaters are described as “riffraff” who are struck down by a plague and buried in the “graves of craving.”
Don’t get The Beet-Eating Heeb wrong. He would never refer to today’s meat-eaters as riffraff. That’s a little too harsh.
And BEH would be the first to acknowledge that there is another, albeit complementary, interpretation of this story. Some theologians say the Divine wrath was provoked simply because some Israelites were not content with God’s beneficence. They wanted more. That the “more” was “meat” is not the key to the story, per this interpretation.
However, viewed in the context of the entire Torah, the fact that meat was involved appears significant. Very significant.
Consider this: In Numbers 11:4, the Hebrew word used to describe the riffraff’s desire for meat is “ta’avah.” JPS translates that as “gluttonous craving.”
Now fast forward to Deuteronomy 12:20, when the Israelites are getting their final instructions before entering the Land of Israel. They are told that they can eat meat, if they have the urge to do so. Well, not urge, exactly. Here again, the desire for meat is described as “ta’aveh.” A gluttonous craving.
So what’s going on here? Is the Beet-Eating Heeb crazy, or does it seem that God would prefer that we not kill animals for food?
To put this in contemporary perspective, God has given us an Earth with an incredible bounty of fruits, vegetables, legumes and grains to sustain us. Yet we succumb to our “ta’avah” and kill billions of animals a year.
As we recall from the recently observed holiday of Shavuot, it’s worth noting that the Israelites were only deemed spiritually worthy of receiving the Torah after they had returned to a diet of manna, not meat.
Interesting story, eh?
How many vegans can you name who live in Southeastern Montana, where cattle outnumber people by a ratio of about 100-to-1? (Conservative estimate.)
Think that’s tough. Try this one:
How many religious studies professors can you name who research what our sacred texts say about the proper treatment of animals?
The Beet-Eating Heeb hates to show up his beloved readers, but he can name someone in both categories. It helps that it’s the same person.
Meet Lisa Kemmerer.
Tenure-track positions are hard to find in academia, which might explain why the professor who has written one of the most authoritative books on the intersection of animal welfare and religion is on the faculty of the Montana State University – Billings.
BEH, as one of the very few bloggers who writes about the theology of veganism, feels fortunate to have found Lisa.
Her book “Animals and World Religions” (Oxford University Press) is a must-read for anyone who wants to understand the role that religion can play – make that, should play – in ending the oppression of animals.
Lisa and The Beet-Eating Heeb recently talked about her important work – and about what it’s like to be a vegan advocate in cattle country.
BEH: Lisa, what’s it like to be vegan in Billings, Montana?
Kemmerer: My social life is limited. It’s a ranching place, very conservative—not always comfortable.
I know there are other vegans out there, but they’re students, in a different space in life. They can’t provide a community for me. I don’t know any vegans in Billings that I have commonality with, and of course I simply don’t eat out.
BEH: Many of your students are cattle ranchers themselves. How do they respond when you tell them that the widespread suffering of farm animals is a violation of religious principles?
Kemmerer: I have lots of ranching students in my classes and they bristle at animal ethics. They especially bristle at hearing that what they’re doing is inconsistent with their own faith.
Why am I beating my head against a wall with a bunch of ranching students? I’m needed here. It’s not socially comfortable for me, but I think it’s necessary.
BEH: If the major religions emphasize the compassionate treatment of animals, how did we get into a situation where we’re slaughtering 9 billion farm animals in the U.S. alone?
Kemmerer: People can ruin any religion. There is no religion that teaches us that what is happening in animal agriculture is OK.
Humanity has a tendency toward ignorance of religions. We have a tendency toward selfishness. We tend to be arrogant. Between ignorance, selfishness and arrogance, we create a recipe for the dismissal of religious teachings.
The religions themselves can’t do anything. They are only powerful through believers.
In Genesis 1:29, after creating a vegan world, God said creation was “very good.” People can read these passages three times, but they aren’t hearing that the world was intended to be vegan. That’s where arrogance and selfishness come in.
One of my frustrations is that the religious community isn’t generally interested in these issues. It’s frustrating and sad because it’s so important—the suffering is so great.
BEH: The Beet-Eating Heeb knows a lot about the emphasis in Jewish texts on the compassionate treatment of animals, but what about Christianity?
Kemmerer: It is true that the Jewish tradition is rich with how to relate to nature and animals. Christians share these texts with the Jewish tradition. I wish they would pay more attention to this part of scripture. Too many Christians are ignorant of Jewish texts, but they are foundational to Christianity.
BEH: Was Jesus a vegetarian? There seems to be some debate about that.
Kemmerer: The Bible doesn’t tell us what Jesus ate. And what he ate doesn’t make much of a difference, no more than it makes a difference what Jesus was wearing on his feet.
The real question is: What would Jesus think of what we’re eating today? What would Jesus think of our slaughterhouses? No sincere Christian can say, “Those slaughterhouses are fine. Jesus would only worry about human needs and suffering.”
Jesus would not like what we’re eating today, based on the suffering of animals.
BEH: What about Islam?
Kemmerer: Though Judaism does, Christianity doesn’t have laws for the protection of animals, and Christians ignore the ones they’ve inherited from the Jewish tradition.
Islamic law is very strict with regard to animals. Muslims are supposed to satisfy the basic needs of domesticated animals, which goes right to the heart of factory farming. Animals are not supposed to be targeted in warfare; we have no right to cause animal suffering through human conflicts. These are wonderful teachings! Such direct laws are very important for the protection of animals.
Muslims tend to restrict their focus to laws governing the slaughter of animals, but this is not the only issue covered by Islamic law.
BEH: That’s a problem in Judaism, too. Sigh.
Now what about Hinduism? Many of the Hindus whom The Beet-Eating Heeb knows are vegetarian, although not vegan.
Kemmerer: Hinduism has the wonderful ideas of ahimsa (not to harm) and karma.
Hindus are ahead of most of the world’s people in terms of actually living up to some of their basic religious beliefs. But milk is a huge part of their diet, and in contemporary times milk is associated with tremendous suffering. That is something Hindus need to look in order to adhere to the central tenets of their religion.
BEH: One last question Lisa. Some people in the animal-rights and veg-advocacy movement blame religion for our society’s horrible treatment of animals. That’s the wrong place to put blame, if you ask The Beet-Eating Heeb. But if we’re ever going to have a more compassionate and merciful relationship with animals, can religion be part of the solution?
Kemmerer: Yes, religion is critical to bringing change for animals.
When I show people want’s happening on factory farms and point out how these methods are inconsistent with their most fundamental religious beliefs, they’re inclined to change—they feel compelled to change. But if you are talking to an atheist, you don’t know what their ethical code is, and they can simply say, “I don’t care.” Jews, Christians, Muslims, Hindus—they can’t say they don’t care. Religious teachings call us to care—require that we care.
If we’re going to talk about religion with others, we need to be informed so that we can be sensitive to the beliefs and practices of others. If we are educated, we will be more effective advocates for the animals. I would like to believe that "Animals and World Religions" can help us to be more effective in our advocacy, which is to say, I hope that this book will help bring change for animals.
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.
To illustrate just how weak their arguments are, let’s take a closer look at the Orthodox Union post, written by Rabbi Eliyahu Safran, their VP of Communications.
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.
Rabbi Safran devotes about a third of his essay to a description of the ancient Egyptians’ attitudes toward animals, which is about as irrelevant as the woman-and-dog story.
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?
It takes a lot to make The Beet-Eating Heeb cry.
He can chop onions and watch Brian’s Song, simultaneously, with dry eyes.
But he shed a tear last week at the Hazon Food Conference.
What caused this stoic beet-eater to show some emotion – at a conference, of all places?
The killing of a goat.
On a cold, dreary morning, Hazon presented a demonstration of the schechting (kosher slaughter) of a young goat in front of about 30 conference attendees, including The Beet-Eating Heeb.
It is true that the goat was raised humanely and that he suffered for only a few seconds.
But BEH still found the slaughter of this beautiful, golden-furred animal to be troubling. Deeply troubling. On many levels.
It was particularly disconcerting to see Jews killing an innocent, gentle, affable animal – in a completely Jewish context, no less.
Judaism is about celebrating life, not about causing unnecessary death. At least as The Beet-Eating Heeb understands his religion.
But here were Jews taking a goat in the prime of his life and slitting his throat. Panicked and anguished, the goat immediately lurched forward and dropped to his knees as blood gushed from his neck. The shochet’s assistants then threw a tarp over the goat – and a tear streaked down The Beet-Eating Heeb’s cheek.
The goat’s corpse was then strung up in a shed, skinned and disemboweled.
Savage. How else could you describe this entire scene?
And to think this was the gold standard of slaughter. As good as it gets. Try to imagine the scene in an industrial slaughterhouse, where the vast majority of farm animals are killed and dismembered, often by the thousands in a single day.
But, ironically, had BEH witnessed the slaughtering of an animal in that kind of slaughterhouse, it would not have bothered him as much.
To see Jews engaging in an act of unnecessary violence and chilling betrayal . . .
This goat had been raised by young Jewish farmers who had engendered the animal’s trust with their humane care. Then, in an instant, these same Jews turned on the unsuspecting goat and killed him.
If that isn’t an act of supreme betrayal, what is? Is this any way for members of a religious community to act in relationship with one of God’s fellow creatures?
And for what purpose was this animal killed? That’s an easy one: Because some people like the taste of goat meat. Never mind that we live in an era and in a country in which vast amounts of fruits, vegetables, legumes and grains are available – all you need for optimum health.
Don’t get The Beet-Eating Heeb wrong. He supports Hazon’s decision to conduct a slaughter at the conference, if only because meat-eaters should be confronted with the reality of their dietary choices.
The demonstration helped BEH realize that the whole kosher-meats business is a morally problematic enterprise, to put it mildly.
So what’s the solution?
Should Jews get out of the slaughtering business and eat non-kosher meat?
Of course not.
The only solution is for Jews to abstain from meat altogether, which just happens to be the Torah ideal, anyway.
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?
It doesn’t really matter? C’mon, man.
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, sort of, 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 utter hypocrisy 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 one day and stick a knife into the animal’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.
Is the vegan advocacy and animal rights movement on the cusp of transforming society?
Will it soon take its place alongside the feminist and civil-rights movements as a source of genuine, positive and lasting social change?
The Beet-Eating Heeb is not quite prepared to answer with an unqualified yes.
However, after attending last week’s annual conference of the Farm Animals Rights Movement, BEH is feeling decidedly more optimistic.
Known as the Animal Rights Conference (ARC), the four-day event drew approximately 500 people to a Hilton in Alexandria, VA.
The Beet-Eating Heeb, in his previous career incarnations, attended more national conferences than he can possibly count, including some much larger than ARC, such as the massive AIPAC Policy Conference.
But never has he witnessed such energy, emotion and commitment at a conference as he did last week.
The exhibit hall bristled with activity as conference goers jammed the narrow aisles to buy vegan books and t-shirts, pick up brochures, and trade stories with fellow activists. Several speakers received rousing standing ovations as they discussed their work on behalf of animals. More than one speaker broke down in tears in describing the horrific cruelty inflicted on cows, pigs, chickens and turkeys. A high percentage of the attendees, perhaps half, were under 40 years of age.
To paraphrase legendary hockey announcer Mike Lange, “You would have had to be there to believe it.”
So, what is the source of this vibe, this passion at a conference devoted mainly to vegan advocacy?
There are two sources, the way The Beet-Eating Heeb sees it.
One, vegan advocates are feeling the momentum as our movement accumulates significant gains. Veganism, relegated to the margins of society for decades, is suddenly becoming mainstream as more and more thought leaders promote its benefits and as vegan options proliferate in grocery stores and restaurants.
Two, vegan advocates are drawing energy from the sense of moral outrage we justifiably feel, aware as we are that 9 billion farm animals are being brutally murdered in the U.S. alone this year, aware that about 8.5 billion of them are subjected to lives of abject misery before they are trucked to the slaughterhouse.
The pieces are indeed falling into place to create a social-change movement of historic proportions.
As was the case with the historic social-change movements of yesteryear, there exists a deeply rooted, pervasive, absolutely unacceptable condition in society. And there exists a growing awareness of the problem.
“History will look back at veganism as one of the most important, transformative movements in human history,” Melanie Joy, a vegan author and psychologist, said at the conference.
A couple of week ago, The Beet-Eating Heeb might have dismissed such a statement as wishful thinking.
But after spending a few days with his fellow advocates, BEH can see the seeds of something big, very big, starting to bloom.
Which leads to a final, and, in The Beet-Eating Heeb’s mind, a very important question:
As the movement matures and gains ever more adherents, will people of religious faith be at the vanguard or on the sidelines?
There were several Jews at ARC. May there be many more next year. Compassion for animals is not just a Jewish teaching, it’s a core concept of our religion. Our Torah narrative, Mishnah and Talmud express exquisite sensitivity to the suffering of animals. We should be overrepresented in this new social-change movement, just as were in the feminist and civil rights movements of prior generations.
Will we be?
Vegans are excelling at the highest levels of a wide range of sports, from ultramarathon running (Scott Jurek) to boxing (Tim Bradley).
But if one sport lies beyond the reach of the March of the Vegans, it would seem to be auto racing.
Let's face it. Stock-car racing is the sport that is most closely identified with the South, with Dixie, and with all the shredded pork, barbecued beef and fried chicken that clogs arteries down there.
So The Beet-Eating Heeb is particularly happy to report that this fortress of bad-for-you, bad-for-animals, bad-for-the-planet food has been breached. Meet Leilani Munter. Vegan. Stock-car driver.
Munter may not be challenging Dale Earnhardt Jr. for supremacy in the NASCAR standings. In fact, her most recent racing has been on the lower level ARCA circuit. But she is lapping most of her competitors in the most important race of all: the race to save the planet. And she has received more media attention than most other drivers and for all the right reasons.
A longtime vegetarian and relatively new vegan, Munter is a staunch advocate for animal welfare, clean energy, and other environmental causes. In fact, she is perhaps best-known for racing four months ago at the famed Daytona International Speedway in a stock car decorated with images from "The Cove", the Academy Award-winning documentary about dolphin slaughters.
More recently, she has been working to line up sponsors for a vegan-themed race car. (Tofurkey, are you reading this?) You won't see huge decals for Exxon or Burger King on her vehicles.
When she races, Leilani offsets the carbon emissions by donating money for rainforest preservation.
While she might not be Jewish (yet), she is a living, breathing, racing manifestation of the concept of tikkun olam. Certainly, more Jews, more of everyone, should aspire to live to a life of such moral integrity.
Leilani paid a short business trip to The Beet-Eating Heeb's hometown of Pittsburgh recently and took time out to give BEH an hour-long interview. Among other things, The Beet-Eating Heeb learned that Leilani's eldest sister is married to the Grateful Dead's Bob Weir. (In contrast, The Beet-Eating Heeb's eldest sister is married to an HMO administrator. )
Here are a few other highlights of the interview:
BEH: You’re a trailblazer as one of the very few female race-car drivers. But you’ve also distinguished yourself by using your high-profile status as a racer to promote causes, including environmentalism and veganism.
LEILANI: “I’m a messenger and I’m a race-car driver and I’m not what you would expect. People relate to me because they like race cars, so when I talk to them about veganism or clean energy or alternative fuels, there is a chance they will listen.
“You cannot have a green movement, you cannot have an environmental movement and leave behind 75 million NASCAR fans. It’s wonderful to go to vegan conferences and restaurants and be around people like you. But you’re not moving the needle by talking to people who already get it. You have to talk to the people who don’t agree with you yet.
“My goal is to make veganism mainstream. And you don’t get any more mainstream than NASCAR.
“Not everyone is going to go vegan or vegetarian, but I’m asking everyone to give it a shot. I’m hoping they’ll try Meatless Mondays and it will spill over into the rest of the week.”
BEH: You are a passionate environmentalist. Is that what drove you (no pun intended) to go veg?
LEILANI: “Not at first. What prompted me to become a vegetarian is that I love animals. I didn’t want to be any part of the torture and killing of them. It’s just an inhumane and cruel industry and I don’t want any part of it.
“I just switched to vegan in the past year, after reading “Diet for a New America” (by John Robbins), watching (the documentary) “Forks Over Knives,” and watching Gary Yourofsky’s “Best Speech You Will Ever Hear.”
“It’s not only about animal cruelty. You have the health benefits of being vegan, you have the fact that it’s a much smaller carbon footprint for our planet, and then you have the world hunger issue.”
BEH: As a passionate environmentalist, you do make it a point to draw the connection between animal agriculture and climate change.
LEILANI: “Yes. Unfortunately, most people don’t associate their carbon footprint with the food that they eat. They really associate their carbon footprint with their traveling. For some reason, that connection between the food you’re eating and its impact on the environment hasn’t taken off yet.”
BEH: So The Beet-Eating Heeb has to ask, what’s it like being a vegan in the stock-car-racing world?
LEILANI: “There were definitely a lot of raised eyebrows when they found out I was vegetarian. I even had NASCAR people say that the lack of meat in my diet must have stunted my growth. But I’ve had many events in my house where I’ve had meat eaters in my house and I’ve fed them all kind of meat substitutes In some cases, they didn’t even believe it wasn’t meat.
“More and more people are discovering that you don’t need to put dead animals in your body to live, you can be perfectly healthy and happy without that, and enjoy it.”
This shouldn’t surprise you: Leilani Munter is The Beet-Eating Heeb’s favorite race-car driver. Shouldn’t she be your favorite, too?
Any vegan will tell you that dairy products are unfit for human consumption.
The anti-dairy position stands on at least three very sturdy legs: animal welfare, personal health, and logic.
In brief, dairy cows are continuously subjected to horrendous treatment in today’s factory farms, dairy products are inherently unhealthy, and it is logically insane for humans to be consuming something that is designed to turn a 50-pound calf into a 500-pound cow.
Now Shmuly Yanklowitz, a crusading Orthodox rabbi, has introduced another reason to eschew dairy products, causing The Beet-Eating Heeb to kick himself for not thinking of it first.
Simply but profoundly put, Rabbi Yanklowitz opined this week in the pages of the Los Angeles Jewish Journal that today’s dairy products are unkosher.
He rests his argument on Exodus 22:30, which states “you must not eat flesh torn by beasts in the field.” Over the millennia, rabbinic authorities have interpreted Exodus 22:30 as a prohibition against eating a diseased animal.
Now, consider modern dairy farming. Dairy cows are repeatedly raped to induce pregnancy, confined in small stalls, and hooked up daily to milking machines, which extract about 15 times the milk that a cow would naturally produce. Worse, those machines often cause mastitis, a painful inflammation of the udder. And that’s just to name a few of the horrors.
Suffice it to say, more than a few dairy cows are diseased.
Now take a look at the cheese on your cracker or the yogurt on your granola. The milk used to produce that is usually a mixture from several different cows.
So who can possibly say that no part of their dairy products came from diseased cows?
The Beet-Eating Heeb does not pretend to be a Talmudic scholar, but it seems to him that Rabbi Yanklowitz is exactly right. Modern dairy products should not be considered kosher.
Shmuly, whose many professional titles include Senior Jewish Educator at the UCLA Hillel, isn’t the only Orthodox rabbi making this case. But to his credit, he may be the one making it most loudly, most assertively.
In The Jewish Journal, he stated, “It seems to me that, from a halakhic standpoint, it is no longer acceptable to support the dairy industry. We must communicate to the industry how we, as kosher consumers, feel about these abuses and support healthier, more ethical options. We must also consider moving toward soy, almond, rice and coconut milk alternatives until the dairy industry cleans up its act. Today, we have affordable, healthy, tasty alternatives so it is relatively easy for us to become more ethical consumers.”
The Beet-Eating Heeb would only quibble with Rabbi Yanklowitz on one small point. Realistically, the dairy industry is not going to “clean up its act,” not unless far more human beings come to their senses and wean themselves off of dairy products altogether. As long as demand for cow’s milk, ice cream, cheese and yogurt remains sky-high, the dairy industry literally cannot provide sufficient supply without industrializing the milking process. People need to be prepared to give up dairy products permanently.
That minor difference aside, The Beet-Eating Heeb applauds Rabbi Yanklowitz for challenging conventional thought and applying theology to reality. After all, that’s what Jewish theology is for.
Here’s hoping that the Orthodox rabbinate takes a close look at this dairy issue, for the sake of suffering cows.
Bible-literate carnivores cling tenaciously to a slender verse in the Book of Genesis to justify their consumption of animal flesh.
Genesis 9:3 is the Biblical invitation to a Texas buffet. It plainly states, “Every creature that lives shall be yours to eat.”
The Beet-Eating Heeb cannot pretend that this verse doesn’t exist. In fact, faithful readers of his blog will tell you that he has never, ever stated that Judaism or Christianity prohibits meat eating.
But he is not afraid to address Genesis 9:3 head-on – and show that carnivores should take little comfort in its words.
Consider the context. In language, context matters.
For instance, if The Beet-Eating Heeb announces that he is “on fire,” it could mean that he either fell into a barbecue pit, or bowled five straight strikes.
Compare the contexts of Genesis 1:29, in which God prescribes a vegan diet, with Genesis 9:3.
Genesis 1:29 culminates the Creation story and takes place in the Garden of Eden. God describes his vegan menu as “very good.”
Fast forward to Genesis 9:3, which comes immediately after The Flood, in which God exterminated virtually all of humanity to put an end to its licentiousness. God was clearly not smiling when he granted Man permission to eat meat.
Indeed, it is a widespread view among rabbinic authorities that God granted this permission with profound reluctance, after sadly observing the flesh-eating ways of humans in the years before The Flood. If God were going to promise to refrain from wiping out humankind again, as he did in Genesis 9:11, he would have to lower his expectations and his standards.
In short, a carnivorous diet is clearly not God’s preference. It a God who is deeply disappointed in humankind’s behavior who authorizes meat eating.
The Beet-Eating Heeb isn’t finished dismantling Genesis 9:3.
This verse cannot be understood apart from Leviticus 11, in which the laws of kashrut are laid out. Those laws put meat-eating inside some narrow boundaries. Pork? No way. Shrimp? Not allowed. Cheeseburgers? Forget about it.
What is the overarching message of Leviticus 11? God wanted to make it difficult for us to eat meat, in hopes that we wouldn’t eat too much of it. You can only eat certain animals slaughtered under certain conditions.
But if God gave an inch, most of The Beet-Eating Heeb’s fellow Jews have taken a mile. So have a little meat once in a while, if you can’t live up to God’s highest ideals. But do you really think God wants you to be eating animals two or three times a day, seven days a week?
One last thing.
The Beet-Eating Heeb could not help but notice that life spans recorded in the Torah became dramatically shorter after God granted people permission to eat meat. Adam, for instance, didn’t check out until after his 930th birthday, long after he had drained his 401(k). Abraham, in contrast, passed away at the tender age of 175.
Whether or not you interpret these life spans literally, the message is clear, and verified by modern scientific research: Vegetarians and vegans live longer. And The Beet-Eating Heeb would say that’s God’s will, and His clearly expressed preference.