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Editorial

Guest Column

Why Jews Should Go
Vegetarian Or Vegan

Pauline Yearwood and
Richard Schwartz

S

laughtering by its very nature causes the
animals great suffering:'
Who said this? A vegan activist or
someone from an animal rights group?
That's what you'd think, but prepare to be
shocked: The statement was made by a major
Israeli dairy and meat producer, Tnuva.
The company is currently the
defendant in two independent
class action suits related to the
mistreatment of animals at its
Beit She'an slaughterhouse,
where it produces meat under
the name Adom Adom.
The claims are based on
an undercover video docu-
menting animal abuse at the
slaughterhouse that was shown
in December 2012 on Israel
Channel 2 television's Kolbotek.
Among the appalling images were calves and
lambs beaten and electrically shocked, dragged
on the floor by a forklift, walked on, rode on and
thrown into the air.
Two separate class action suits filed by two
Orthodox women, Ruth Kolian and Perach
Amzeleg, were heard in Jerusalem District Court
on May 20. The women and their lawyers argued
that many consumers of Tnuva meats suffered
great anguish when they saw the undercover
video and realized that they were deceived by
Tnuva ads, which created the false impression
of humane treatment of animals based on strict
regulations.
They claimed that Tnuva's deceptions enabled
the company to make illegal profits because
many consumers would not have bought meats
from them if they were aware of the abuses at
the slaughterhouse. Both plaintiffs say they will
donate any funds gained from their suit to an
animal welfare organization.
To the surprise of many, Tnuva did not argue
at the court hearing that its treatment of animals
is humane. Its representatives admitted that the
meat production process involves cruelty that
would shock any viewer and does not conform to
people's inherent standards of animal welfare.
"There is no reason to assume the claimed
damage of 'profound shock, anger, repugnance
and sadness' would not have been caused to con-
sumers even if what had been documented and
broadcast had been the usual, violent procedure
in accordance with the regulations concerning
the animals at the time of their slaughter, the
legality of which is not in dispute they claimed.
They argued that people who eat meat are aware
of the cruelties involved in meat production and
don't want to be reminded of them.

42

June 20 • 2013

Temple Emanu-El
At Key Crossroads

Kolian had obtained friend of the court notes
in the form of rabbinic rulings from Sephardi
Rabbi Shlomo Yosef Mahfoud, head of the Badatz
kashrut system, and from the Ashkenazi Eda
Haredit slaughter board that meat produced with
unnecessary cruelty should not be given kosher
certification.
This is very significant because even if shechi-
ta, which is designed to minimize animal pain,
is carried out perfectly — which does not always
happen under current mass
production slaughter conditions
— the terrible abuses of ani-
mals on factory farms should be
considered, in terms of possible
violations of tsa'ar ba'alei chaim,
the prohibition against causing
unnecessary "sorrow to animals."
Some examples are egg-laying
hens kept in spaces so small
that they can't easily lift even
one wing; the tips of hens' beaks
painfully seared off to avoid
harming other hens by pecking; dairy cows arti-
ficially impregnated annually so that they can
continually be milked; their calves taken away
almost immediately; the males generally to be
raised for veal under very cruel conditions. Many
more examples can be given.
Making the situation even more shameful, the
widespread mistreatment of animals on factory
farms creates products that contribute signifi-
cantly to heart disease, several types of cancer
and other chronic, degenerative diseases, and
their production worsens climate change and
other environmental threats to humanity.
A 2009 report, "Livestock and Climate
Change by two environmentalists associated
with the World Bank, indicated that the livestock
sector is responsible for at least 51 percent of all
human-induced greenhouse gases.
In view of the above and more, we believe that
the Jewish community should address the many
moral issues related to animal-based diets and
seriously consider if Jews should shift to vegetar-
ian (and preferably vegan) diets.
Such a shift would help revitalize Judaism by
showing the relevance of Judaism's eternal teach-
ings about preserving human health, treating
animals with compassion, protecting the envi-
ronment, conserving natural resources and help-
ing hungry people, and would also help shift our
imperiled planet onto a sustainable path.

❑

Pauline Yearw000d is president of Jewish Vegetarians
of North America (www.JewishVeg.com ) and president
of the Society of Ethical and Religious Vegetarians.

Richard H. Schwartz is author of Judaism and
Vegetarianism, Judaism and Global Survival and Who
Stole My Religion and 200 articles at JewishVeg.com/
Schwartz.

In honor of Rabbi Klein, congregants Marilyn Kaczander-Cohen
and Don Cohen of Oak Park gifted her Noah- and dove-featured
fiber artwork, "Pursue Life in Peace." It hangs in the sanctuary.

p

laying a significant role without a lot of fanfare over its
61-year history, Temple Emanu-El is about to mark a rab-
binic changing of the guard in great shape. That should
help ensure its future as a beacon of Jewish community and
spirituality in southeast Oakland County.
The Reform temple sits at 10 Mile and Church in Oak Park – a
mixed area of not only Reform Jews, but also of Orthodox and
Conservative families. The area is but one example in Metro
Detroit of how the major streams of Judaism can thrive in each
other's midst without disrespect or hostility.
The temple has a growing influx of young, enthused families
who view it as a sort of congregational square, not just a house
of worship. It has a reputation of being warm, inviting and inclu-
sive for the young and young-at-heart alike. There's real interest
among congregational families, almost 400 strong, to raise the
bar and take the temple to the next level in terms of identity
building, social justice and life experiences.
Rabbi Joseph Klein, a Toledo native, arrived at Emanu-El
16 years ago by way of a pulpit in Terre Haute, Ind. He's retir-
ing June 30 to become rabbi emeritus, having strengthened
the path set by his lead predecessors: Rabbis Frank Rosenthal,
Milton Rosenbaum and Lane Steinger.
Klein has built a reputation as a teacher of Jewish history and
values – in temple and university classrooms, on Israel missions
and via tough stands on contentious issues. His banjo playing
and magic tricks have engaged congregants, but his commit-
ment to teaching and social action has elevated them. Believing
in the power of regionalism, he has attracted a following for
activism in interfaith relations and secular causes.
Rabbi Arturo Kalfus, born in Argentina, arrives at Emanu-El
on July 1 from a pulpit in Miami. A unanimous recommendation
from the search committee will give him the initial support he'll
need to get to know Emanu-El and Jewish Detroit.
Temple Emanu-El has been around long enough to serve
generations. It has come a long way since its first service for
100 families on Jan.18, 1952, at Burton Elementary School
in Huntington Woods. Neither a 1994 fiscal showdown that
forced elimination of the temple educator position nor a 2007
sale of surrounding land to the United Jewish Foundation of
Metropolitan Detroit to secure finances deterred congregants.
Among the congregational giants who died recently were
Walter Stark and Bea Sacks. Their souls echo in the nooks and
corridors of the 56-year-old synagogue building.
A high-level change is happening in its hierarchy, but Temple
Emanu-El seems well positioned to remain pivotal among Metro
Detroit synagogues.

❑

