Many apologists for the exploitation
of animals seek justification in scripture, but
their presumption is largely due to the misunderstanding
of two important Torah verses that, when properly
conceived, actually endorse the struggle to improve
conditions for animals.
The first misunderstanding is that
the Torah teaching that humans are granted dominion
over animals (Genesis 1:26) gives us a warrant
to treat them in whatever way we may wish. However,
Jewish tradition interprets "dominion"
as guardianship, or stewardship, not domination:
we are called upon to be co-workers with God in
improving the world. This biblical mandate does
not mean that people have the right to wantonly
exploit animals, and it certainly does not permit
us to breed animals and then treat them as machines
designed solely to meet human needs. In "A
Vision of Vegetarianism and Peace," Rabbi
Abraham Isaac Kook,Chief Rabbi of pre-state Israel
and a leading 20th century Jewish thinker,states:
"There can be no doubt in the mind of any
intelligent person that [the Divine empowerment
of humanity to derive benefit from nature] does
not mean the domination of a harsh ruler, who
afflicts his people and servants merely to satisfy
his whim and desire, according to the crookedness
of his heart. It is unthinkable that the Divine
Law would impose such a decree of servitude, sealed
for all eternity, upon the world of God, Who is
'good to all, and His mercy is upon all His works'
(Psalms 145:9), and Who declared, 'The world shall
be built with kindness' (ibid. 89:33)."
This view is reinforced by the fact
that immediately after God gave humankind dominion
over animals (Genesis 1:26), He prescribed vegetarian
foods as the diet best suited to humans (Genesis
1:29). This mandate is almost immediately followed
by God's declaration that all of Creation was
"very good" (Genesis 1:31). Perhaps
this indicates that Adam and Eve's original vegetarian
diet was consistent with the stewardship that
God entrusted to them and to all humankind. Another
indication of the true message of dominion is
the Torah verse that indicates that God put Adam,
the first human being, into the garden of Eden
to "work it and to guard it." (Genesis
2:15)
The second error of apologists for
animal exploitation is the presumption that the
biblical teaching that only people are created
in the Divine Image means that God places little
or no value on animals. While the Torah states
that only human beings are created "in the
Divine Image" (Genesis 5:1), animals are
also God's creatures, possessing sensitivity and
the capacity for feeling pain. God is concerned
that they are protected and treated with compassion
and justice. In fact, the Jewish sages state that
to be "created in the Divine Image,"
means that people have the capacity to emulate
the Divine compassion for all creatures. "As
God is compassionate," they teach, "so
you should be compassionate."
A rabbinic teaching that we should
imitate God is Hama bar Hanina's interpretation
of the verse, "After the Lord your God you
shall walk" (Deuteronomy 13: 5): "How
can man walk after God?" the ancient sage
queries. "Is He not called a 'consuming fire'?
Rather, what is meant is that man ought to emulate
the attributes of God. Just as God clothes the
naked, so you shall clothe the naked. Just as
God visits the sick, so you shall visit the sick.
Just as God comforts the bereaved, so you shall
comfort the bereaved. Just as He buries the dead,
so you shall bury the dead."
In his classic work Ahavat Chesed
("The Love of Kindness"), the revered
Chafetz Chayim (Rabbi Yisrael Meir Kagan of Radin)
discusses this teaching
at length. He writes that whoever emulates the
Divine love and compassion to all creatures "will
bear the stamp of God on his person." Rabbi
Samson Raphael Hirsch, a leading 19th century
Jewish thinker, also discusses this concept: "You
can know God only through His acts of love and
justice; and, in turn, you too are called upon
to act with love and justice." Concerning
the biblical concept that human beings were created
to "serve and safeguard the earth" (Genesis
2:15), Rabbi Hirsch states that this actually
limits our rights over other living creatures.
He writes: "The earth was not created as
a gift to you. You have been given to the earth,
to treat it with respectful consideration, as
God's earth, and everything on it as God's creation,
as your fellow creatures - to be respected, loved,
and helped to attain their purpose according to
God's will... To this end, your heartstrings vibrate
sympathetically with any cry of distress sounding
anywhere in Creation, and with any glad sound
uttered by a joyful creature."
In summation, as the Lord is our
shepherd, we are to be shepherds of voiceless
creatures. As God is kind and compassionate to
us, we must be considerate of the needs and feelings
of animals. To this we may add that by showing
compassion to animals through a vegetarian diet,
we help fulfill the commandment to imitate God's
ways.
Jewish tradition clearly forbids
any display of cruelty toward animals. In Hebrew,
this is called tza'ar ba'alei chayim, the biblical
mandate not to cause "pain to any living
creature." In contrast to this, Psalms 104
and 148 bespeak the worthiness of the animals
of the field, creatures of the sea, and birds
of the air before their Creator. Psalm 104 depicts
God as "giving drink to every beast of the
field," and "causing grass to spring
up for the cattle." Perhaps the Jewish attitude
toward animals is best summarized by Proverbs
12:10: "The righteous person regards the
life of his or her animal." In his explanation
of this verse, the Malbim, a 19th century biblical
commentator, explained that the righteous person
understands the nature of the animal, and hence
provides food at the proper time, and according
to the amount needed. He is also careful not to
overwork the animal. According to the Malbim,
the tzaddik (righteous person) acts according
to the laws of justice. Not only does he act according
to these laws with human beings, but also with
animals.
In conclusion, apologists for animal
exploitation who try to justify their stance from
biblical text are mistaken. Since Judaism is concerned
with the well being of animals and forbids causing
them unnecessary pain, it clearly is a foe of
animal exploitation.
======================
Rabbi Dovid Sears is the director
of the New York-based Breslov Center for Spirituality
and Inner Growth. He is presently completing a
comprehensive anthology of original translations
and essays entitled The Vision of Eden: Animal
Welfare and Vegetarianism in Jewish Law and Mysticism.
His previous books include Compassion for Humanity
in the Jewish Tradition, The Path of the Baal
Shem Tov: Early Chasidic Teachings and Customs,
and The Flame of the Heart: Prayers of a Chasidic
Mystic.
Richard H. Schwartz is Professor
Emeritus, Mathematics, College of Staten Island,
City University of New York. He is author of Judaism
and Vegetarianism, Judaism and Global Survival,
and Mathematics and Global Survival. He has over
100 articles and book reviews at http://www.JewishVeg.com.
