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The BiG Story

the quality of life. In the Talmud
(Bova Batra Chapter 2), they give
priority to the environment over busi-
ness, mandating that odoriferous
industries be placed far and down-
wind from cities. Later, rabbis devel-
oped these laws in the Shulchan
Aruch (Code of Jewish Law).
The second chapter of Bava Batra
also forbids operating a threshing
floor within 50 cubits of a residen-
tial area, arguing that the flying par-
ticles produced by threshing dimin-
ish the air quality.
Bova Batra 1 :7 further states the
prohibition of building a furnace
within 50 cubits of a residential
area because of smoke. Latter rab-
bis extended the 50-cubit limit to
whatever distance would not cause
eye irritation or general annoyance.
Would you have imagined the
Talmud addresses such a seemingly
contemporary issue as water pollu-
tion?
In Bava Metzia 1 1 :31 , it cites
examples of such pollution, includ-
ing the damage to water sources
that can arise from digging wells
and ditches, or excavating caves.
Excessive and unwelcome noise
is regarded as a form of pollu-
tion, and rabbinic law offers
guidelines there, too. Bava Batra
21a forbids commercial activity in
a residential area if the neighbors
object to the resulting noise. (An
exception is made for the opera-
tion of a school, although some
rabbis would put a limit on the
size of the school.)
Concern for animals has been a
major topic in the ecology move-
ment, and it also occupies a promi-
nent place in Halacha.
Jewish law does not recognize a
concept such as "animal rights." It
does, however, advance the princi-
ple of animal welfare as tzaar
baalei chayim (distress to living
creatures).
Humans, as the highest form of
creation ; are obligated to act
responsibly toward lesser creatures.

In Brachot 40a, the Talmud rules
that one who owns animals should
feed them before he sits down to a
meal himself.
The laws of Shabbat contain pro-
visions for rescuing injured animals
and for milking cows so that they
are not uncomfortable.
Although Halacha does not forbid
hunting per se, it does prohibit the
wanton killing of animals on a vari-
ety of ethical grounds. For example,
if the killing does not fill some useful
purpose, it would be forbidden for
reasons of bal tashchit; if the animal
does not die instantly, the killing
would be a violation of tzaar
boatel chayim.
Despite Jews sporting bumper
stickers that state "meat is murder,"
Judaism does not mandate vegetari-
anism. Indeed, the Talmud advises
that Jewish holy days are to be cel-
ebrated with meat and wine. Adam
and Eve were vegetarians (Genesis
1 :29), at least in the Garden of
Eden, yet few rabbis endorse absti-
nence from meat.
Some advance the idea that the
Jewish law of slaughtering kosher
animals, shechita, was developed
to be the most humane method.
Judaism acknowledges that slaugh-
ter, by its nature, is necessarily cruel
and shechita must be performed so
that the animal does not suffer prior
to its killing. Judaism regards the pre-
vention of cruelty to animals used for
food as a universal value applicable
to gentiles also; hence its inclusion in
the seven Noahide laws: it is forbid-
den to eat meat cut from a living ani-
ma.
Judaism enjoins us to acknowl-
edge and appreciate the beauty of
the natural world. Upon seeing
trees blossom in springtime, we
recite this prayer, "Blessed are you,
Hashem, our God, monarch of the
universe, who has omitted nothing
from your world, but created within
it good creatures and woo and
beautiful trees in which people may
take delight." 77

