http://www.simpletoremember.com/articles/a/vegetarianism-and-judaism/.
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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.)
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.
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:
* It is prohibited to cause pain to animals - tzaar ba’alei chaim. (Talmud - Baba Metzia 32b, based on Exodus 23:5)
* One is obligated to relieve an animal’s suffering (i.e. unburden it), even if it belongs to your enemy. (Exodus 23:5)
* 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)
* We are commanded to grant our animals a day of rest on Shabbat. (Exodus 20:10)
* It is forbidden to use two different species to pull the same plow, since this is unfair to the weaker animal. (Deut. 22:10)
* It is a mitzvah to send away a mother bird before taking her young. (Deut. 22:7)
* It is forbidden to kill a cow and her calf on the same day. (Leviticus 22:28)
* 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.)
* 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).
* Hunting animals for sport is viewed with serious disapproval by our Sages. (Talmud - Avoda Zara 18b; “Noda BeYehuda” 2-YD 10)
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.
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.
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.
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)
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?
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?
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.
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Topic: Is the Torah Pro-Vegetarian or Pro-Vegan? (Read 4046 times)