Animal Rights and General Respect for Nature
Respecting nature is a part of Judaism. Jewish commentator Jonathan Helfand wrote that although "the God of Genesis told man to subdue and master the earth in both content and spirit the Jewish tradition negates the arrogant proposal that the earth is man's unqualified dominion . As part of the divine plan of creation himself, man has the obligation to respect his inanimate and animate counterparts in the world" (1986, 39,45).
Although "Judaism consistently values human life more than animal life" (Solomon 1989, 17), all living things are to be respected. The Midrash says
Even things which one regards as superfluous in the world, such as flies, fleas, and mosquitoes, are included in the creation of the world, and the Holy One Blessed be He conveys His message with everything, even by means of a snake, even by means of a mosquito, even by means of a frog. ("Biology," Encyclopedia Judaica , year and author unknown, 1027)
Though we might not appreciate the need for certain animals--and some may even bother us--the Talmud declares that God "created nothing without a purpose" ("Biology," Encyclopedia Judaica , 1028).
Jewish respect for animals is embodied in this aggadic13 saying about Moses:
While our teacher Moses was tending the sheep of Jethro in the wilderness a kid ran away from him. He ran after it until it reached Hasuah. Upon reaching Hasuah it came upon a pool of water [whereupon] the kid stopped to drink. When Moses reached it he said, "I did not know that you were running because [you were] thirsty. You must be tired." He placed it on his shoulder and began to walk. The Holy One, blessed be He, said, "You are compassionate in leading the flocks belonging to mortals; I swear you will similarly shepherd my flock, Israel." (Midrash Rabbah, Shemot 2:2, quoted in Bleich 1986, 61)
Although he created animals for human use, the god of Judaism "at the same time laid upon [humankind] the obligation to respect and consider the feelings and needs of these lower creatures" (Revel, year unknown, 330). Laws governing animals and commanding Jews to respect them include Biblical prohibitions against acts such as having animals work on the Sabbath (Exodus 20:10), muzzling animals while threshing (Deuteronomy 25:4), and yoking animals of two different species together. Rabbi Ibn Ezra explained that God gave this last commandment so that a stronger-pulling species wouldn't cause stress or discomfort to weaker ones. Another Biblical passage commands: if a "passing wayfarer sees an animal staggering under a burden too heavy for it [he] must stop and unload it, even though it belongs to his enemy (Exodus 23:5, as discussed by Revel, year unknown, 330).
Jewish treatment of animals shows compassion by following other Biblical prohibitions against "taking the young before sending away the mother bird (Deuteronomy 22:6-7) and killing an animal and its young on the same day (Leviticus 22:28)" (Jacobs, 1984, 175-176). The medieval commentator Nahmanides explained that these injunctions, in addition to being compassionate, are meant to help preserve species from extinction. This idea was echoed by the Sefer Ha-hinukh, which further states that "there is divine providence for each species and that God desires them to be perpetuated" (Helfand 1986, 45).
Post-biblical Jewish scripture requires feeding one's cattle before oneself (Bleich 1986, 63; Revel, 330) and eases Sabbath laws to allow rescuing injured animals or milking cows ("to ease their distress") on the Sabbath (Solomon 1989, 11). Force-feeding geese to increase the size or quality of their liver (Jacobs 1984, 176) and killing animals for pet food (Bleich 1986, 75) are unnecessary and cruel according to the rabbinic writings, and are therefore prohibited.
Jews are famous for , the extensive code of laws dictating the preparation of "kosher"14 food. An important element of kashrut is shehitah, the proper killing of animals in a way that inflicts the least amount of pain possible. To qualify as kosher, animals are killed "by a skilled and learned person who [knows] all the laws, never by a brutal slaughterer performing the task solely for the money" (Jacobs 1984, 133). A faithful Jew will not eat meat prepared any other way.
The rules for shehitah killing are detailed and many. Though not found in the Bible itself, these rules are in the sacred Talmud, which says they "were given by God to Moses at Sinai" (1984, 134-145). The rules of shehitah require humane treatment of animals before and during killing. For instance, knives used for killing must be finely sharpened, and even a tiny nick in a knife would mean animals killed by it aren't kosher, because it might tear while severing the animal's windpipe (1984, 135).
Jews recognize that even the most careful killing involves some cruelty, and for this reason many Jewish sects in the past have been vegetarians (Revel, 330), while today vegetarianism among Jews is increasingly popular (Solomon 1989, 12). Nevertheless, mainstream Judaism allows meat consumption as long as it inflicts minimal cruelty to animals. This minimum is achieved through shehitah, which "distinguished medical authorities have testified involves an almost immediate cessation of consciousness on the part of the animal, so that it is the most painless method of killing . One expert declared that he wished his own end might be as painless as that of an animal killed by shehitah" (Jacobs 1984, 135).
The combination of ancient Jewish teachings with modern environmental and animal rights issues has given rise to such organizations as the Society for the Protection of Nature and the Society for Animal Welfare (both in Israel), as well as the worldwide Jewish Vegetarian Society. The Jewish Vegetarian Society, which claims "some prominent rabbis as members," cites Genesis, particularly verse 29 of the first chapter which says that fruits, grains, and vegetables "to you shall be for food" (Rose 1989, 66-67).15
