This expression of religious devotion has been applied to many ritual precepts; should we not apply it with equal diligence to precepts that affect other living creatures?
By engaging in acts of compassion, we become worthy of the blessing of our sages (Tractate Shabbat 151b): “God will show mercy to those who are merciful.”
Instructions:
- Based on your readings, and our class discussions;
- how can we apply the principals written above in a concrete way as consumers?
- What are the challenges that we face?
- What texts can we use to guide and support our behavior?
- How can we make a difference for future generations?
Please, remember to use the detailed instructions and rubric I gave you to help guide you on your responses and reflections. If you do not address specific criteria, you cannot receive credit for it.
Make sure you sign your name in the body of your entry so I can grade and give you credit.
Idan Dolgin
ReplyDeleteTractate Shabbat 121b states: “God will show mercy to those who are merciful” but how can this apply to Kashrut and the of Jews in modernized and industrialized America today? Rabbi David Wolpe’s answer to this question is “Everything can be sacred: eating, economy, trade, talking.” According to this, we can sanctify the parts of our lives that are traditionally not seen as holy. It is important to stay away from either extreme (either all the way into Judaism or all the way into modern assimilation) so instead, we should aim to fuse Judaism into our everyday lives. This thinking is what lead Rabbi Arthur Waskow to write his article “What is Eco-Kosher?” This article brings up several concrete examples to rise above being mere “consumers” and apply the ethics we are taught throughout the Torah into our eating habits and integrating them with traditional kashrut laws. Some of these factors to consider, according to the article, are pesticides, use of precious natural resources, sustainability, and the process used to create the product. The biggest challenge we face, in being conscious and ethical consumers, are researching the manufacturers of the products we use and make choices to support or boycott based on our findings. Once we overcome efforts of big business to conceal “less then admirable” means of production and make the commitment to stop supporting them, we have become ethical consumers. This makes a difference for future generations because the impact of ethical consumers may effect the success of righteous business and our support of them can help let them continue to exist.
Nikki Rahimian
DeleteIdan,
I think you have made a very valid point in your post about the future generations. I also feel that if we as consumers, do not become more conscious of the way our relationship with food is effecting our world, these businesses that provide us with this food may not exist in the future. It is important for us to integrate ethical kashrut into our way of life in order to become "eco-kosher". Great job on your post!
Jordan Brooks
DeleteIdan,
Your integration of industrialized American to Rabbi Wolpe's idea is well put. I feel that is was a strong point that validly eluded to the idea that a medium should be met between the extremes of Judaism; while having this medium fall into our everyday lives and Eco-Kashrut. Your concept of ethical consumers is very intriguing because is sheds a new light on generations to come. Your comment on how to integrate values of Judaism and Eco-Kashrut into future generations is both valid and easily accessible. Becoming ethical consumers can easily put an end to these big industries that ruin foods. A new idea can be presented from your post: How can being an ethical consumer be seen in markets and food consumption workplaces? What if being an ethical consumer can not be afforded by some people? Overall, very well done Idan; your post identifies a new idea that needs to be addressed!
Idan,
DeleteI agree with the overall message of you post about the different aspects of Eco-Kashrut we should be paying attention to. I also agree with the idea that we should, "rise above being mere consumers". However I believe that if only the eco-kashrut movement becomes more than mere consumers, it will not make a significant different and therefor we must educate the nation in order to make significant differences on the food industry.
Fallon Smalberg
ReplyDelete"The biggest challenge we face, in being conscious and ethical consumers, are researching the manufacturers of the products we use and make choices to support or boycott based on our findings."
Idan-- I agree that this is definitely a challenge for us as consumers, but I disagree that is the biggest challenge we face. I believe the biggest challenge is the lack of transparency of the companies that we must research in order to find out if the companies are eco-kosher or not. We may be able to research, but we cannot accurately tell if a company is eco-kosher and has ethical and moral standards unless we make them be transparent, forcing them to treat their animals and employees well.
This comment has been removed by the author.
ReplyDeleteFallon Smalberg
ReplyDeleteAccording to Tractate Shabbat 151b, “God will show mercy to those who are merciful.” This means we must be conscious of the products we buy if the companies that make them are kind to the land/animals they use. Furthermore, we apply these principles in a concrete way by making actions in our everyday lives holy, or as Rabbi Wolpe said, “Making the profane holy.” We can do this with “B'rakhah and Kedushah.” Rabbi Arthur Waskow showed an example of this : “those who eat together, literally pause at the table, before and after the meal, to praise God for the earth's bounty.” This shows we can make our everyday action of eating holy by sitting together, thanking God, or being conscious of what we are doing. Rabbi Wolpe sums it up: “Everything can be sacred: eating, economy, trade, talking.” Mostly, we can apply these principles as consumers by supporting or not supporting certain products based on how eco-kosher they are. We know that a company is eco-kosher if they use pesticides, ruining the earth, exploiting their employees, not paying them on time or lower than minimum wage, or by treating their animals poorly or treating them with hormones, which will in turn hurt our own bodies when we consume these animals. If we as consumers want to support companies who treat their animals well, we can support organic farms like Organic Prairie. And we must make sure the companies we support also use ethical business practices. We face many challenges both with the letter of the law and the spirit of the law. The challenges with the letter of the law are the challenges of getting/obtaining/purchasing kosher food and if the animals were slaughtered properly. One challenge is companies not being transparent about how they kill the animals they sell. For example, Hebrew National was recently sued because their products were not made from 100% kosher beef and did not follow their own standards of kosher. Another challenge is that kosher meat is generally more expensive than non-kosher meat, therefore, a family or individual with low income might have to buy non-kosher meat by default. Another example of this unavailability is poverty stricken food deserts, or places where there are very few markets, and mainly fast food chains. Because of economic or other reasons, many families who live in food deserts do not have access to kosher foods. The challenges we face with the spirit of the law are challenges beyond the "kosher-ness" of the meat itself, and more about the atmosphere in which the meat was produced, in other words, if the product is eco-kosher. The main challenge with the spirit of the law is companies are not transparent about how they treat their employees. Agriprocessors was the largest kosher slaughterhouse in America until the company was sued for awful treatment of their animals and employees, as well as fraud and money laundering. Agriprocessors abused and exploited their employees, most of whom were illegal immigrants who did not have a choice but to stay in a job in which they were not treated well. With this knowledge and new perspective on ethical kashrut, we can make a difference for future generations. We can teach them that it is not only important to buy kosher products, but to buy products, kosher or not from companies that display ethical and moral business practices. This will make a difference for future generations because it will make for a general more just society.
Becky Silverman
DeleteFallon,
I think you have made many valid points about the challenges that are faced. I agree with your point about the challenges with the letter of the law and the spirit of the law in our current society. Many companies tend to conceal the true ways they manufacture their products and how they treat their workers. A large factor behind this is the lack of money , therefore companies tend to cut back on the many factors that consider a production "eco-kosher." In our modern society, the treatment of animals and the workers has become increasingly important and if a company can not apply these principles to their workplace due to lack of funds or budget, they tend to suppress this information for the sake of their sales and corporation.
Jonathan Rashtian
ReplyDeleteConsumers can apply the practices of treating other living creatures with compassion by using their wallet. Purchasing products from a company that employs tactics that are harmful to animals, such as using “shackling and hoisting” in the process of slaughtering animals, is equivalent to supporting it. Reports have shown that shackling and hoisting inflicts pain to animals, which according to Mr. Aaron Frank and Rabbi Aaron Frank is a violation of Jewish laws. One should also only purchase from companies that fairly treat their workers fairly, specifically according to the guidelines found in the Hekhsher Tzedek. This includes fair pay of at least minimum wage, benefits, and health and safety regulations at the factory. A challenge with the eco-kashrut movement, however, comes from the Orthodox movement. A common belief by it is that the term “eco-kashrut” blurs the line between what is halakhically kosher and what is secularly kosher. I somewhat agree, but in the sense that a separate term be thrown out all together and call everything simply “kashrut”, because the practices found in eco-kashrut are halakhically supported. According to Rabbi Arthur Waskow in his essay, “What is Eco-Kosher?,” producing food has become a very small part in the overall consumption process than it was in Biblical times. Now, the major issue is the “money that connects us” to our food. This includes the wages, the treatment of the animal the entire time it is in control of the company, and treatment of the workers. Jewish elements such as bal tashchit and tzaar baalei chaiim are even more applicable today then they ever were. For example, a slaughterhouse that heavily pollutes the air would be a violation of bal tashchit. Companies that use the fair treatment of animal practices described by Temple Grandin, such as having curved walls in order to not cause anxiety to the cows, would exemplify the ideals of tzaar baalei chaiim. Overall, eco-kashrut undeniably supported by the halakhot, they just need to be placed in a modern context. Teaching these new contexts in Jewish Studies classes around the world instead sticking to the literal interpretations of the text will help evolve the Jewish community. Additionally, education should place more emphasis exploring the current issues in the food production industry and teaching the different hekhshers that solve them. Just as Rabbi Wolpe says, “everything can be holy,” we just need to put the effort into making it so.
David Lavi
DeleteJohnny, while I agree that it would be nice if the Orthodox community would do this, it does not seem like this would be what the Orthodox community would do. The Orthodox community would most likely stick to the "traditional" way of Kashrut, even if Eco-Kashrut incorporated the traditional way of Kashrut. I do agree that this is the correct path to follow, and if we teach these values during Jewish Studies classes, it would change the way we view Kashrut. I also agree that we should only buy from companies which uses Eco-Kashrut values, but it also may not make enough of a difference if only Jews use these companies. This is why we should try and get the information out there about Eco-Kashrut, after learning it during Jewish Studies classes. Very good points though, and I agree completely that these are the values we should use while we buying meat.
Johnny, I like your insight and your ideas about how to influence change in our future generations. I agree that teaching ethical kashrut principles to Jewish Studies classes is essential; however, I think we can go beyond that and make a bigger impact on the world. Unfortunately, the Jewish population is less than 1% of the human race. Therefore, I think instead of limiting ourselves to just Jewish studies classrooms, we can expand to the whole world through education. Ethical kashrut emphasizes the importance of social justice. This is not just a problem we face as a religion, rather it is a problem that all people face. Making just and moral decisions should not be limited to Jews. Through avid promotion of social justice, I believe the whole world's culture could change, not just our religion. You made very good points about the challenges we face today. Also, you have an excellent closing statement with the quote by Rabbi Wolpe and giving us a motive to act.
DeleteJohnny I agree with your view on this matter. I like the idea of supporting Eco-Kashrut through controlling what we purchase, but I believe that the only possible way this can effect major corporations, is if it made a significant impact on there sales. This however is not possible based on the lack of knowledge present towards major corporations actions of animal cruelty and poor workforce treatment. It is only possible through educating the nation or even the world, which is a step eco-kashrut should take.
DeleteNikki Rahimian
ReplyDeleteIn the Talmud it states “God will show mercy to those who are merciful” (Tractate Shabbat 151b). We were introduced to the laws of Kashrut when we received the Torah from Moses on Mt. Sinai. These laws were never questioned because they were the words of G-d, also knows as khukim. Over the years, our world has changed and become more technologically advanced. Thus, the laws of kashrut have also evolved to better-fit current day in a movement known as Ethical Kashrut.
Ethical Kashrut emphasizes not only the traditional rules of kashrut, but also takes into account issues such as workers conditions, animal treatment, and environmental impact. Several quotes in the torah support the Ethical Kashrut movement’s beliefs. The Torah prohibits the mistreatment of workers as all humans are created “betzelem elohim”. Oppressing workers: “lo taashok” is one of a few prohibitions listed in the Torah (Leviticus 19:13, Deuteronomy 24:14). The correct treatment and respect of animals is also emphasized in the Torah. In Genesis 9:1-4 it is stated, “Every creature that lives shall be yours to eat; as with the green grasses, I give you all these. You must not however, eat flesh with its life-blood in it”. This quote relates to “You shall not boil a kid in its mother’s milk”(Exodus 34:26) because it proves respect for animals. Jacob Milgrom once said, “The mother’s milk, the life-sustaining food for her kid, should never become associated with its death”(curriculum pg 80). Milgrom brings forward the issues of life and death and explains that they shall never come in contact.
The technological advances that have been introduced to the world since the Jews received the laws of Kashrut on Mt. Sinai have had effected the relationship between man and food. Because of this, the laws of Kashrut have had to be altered to be more compatible to Jew’s everyday lives. The compassion that Ethical Kashrut shows towards the world and it’s inhabitants makes us worthy of the blessing of our sages (Tractate Shabbat 151b): “God will show mercy to those who are merciful.”
For some, altering the laws of Kashrut may be difficult. In the eyes of many, these Khukim are the words of G-d and should not be altered. For example, the Orthodox community believes that Halacha is binding and therefore should not be altered for any reason.
The more our world evolves, the more we will be forced to adapt our Halacha to modern day. For the future, the evolution of Halacha is very important and should be taken seriously in order to pass down our Jewsih traditions.
Nikki-
DeleteYou did a great job explaining the differences between Jews in ancient times and modern Jews. You raised many interesting points, such as how Eco-Kashrut is changing traditional laws of kashrut that were originally given to us on Mt. Sinai, and how we as Jews must decide whether we want to go along with these new developments or stay faithful to our original laws. However, while it is true that the Orthodox community does believe that “Halacha is binding and therefore should not be altered for any reason”, I am not sure that they would extend this belief to Eco-Kashrut. Since the Torah does not give a detailed, step-by-step set of instructions for slaughtering animals in a kosher way, we have been forced to come up with our own methods. Therefore, I am not sure that the Orthodox community would oppose new methods for slaughtering animals, as long as they still follow the rules of Kashrut. In addition, since humanity is an essential pillar in Judaism, the Orthodox community would most likely welcome Eco-Kashrut, a system that allows Jews to keep the traditional laws of Kashrut, while still bettering the world. It is very true what you said that “the more our world evolves, the more we will be forced to adapt our Halacha to modern day” and I believe that you proved this point well through your discussion about Eco-Kashrut.
-Eva Gellman ^
DeleteLiam Darmon
ReplyDelete“Eco-Kashrut” does not embody the same absolute rules as ancient kashrut, but is a modern day reconstruction of these laws that is directed at solving complications. In other words this movement does not only manipulate the strict laws of Traditional Kashrut, but connects it to different aspects of a problem, that not only relates to whether the meat is kosher or not. In the article, “What is Eco-Kosher?” Rabbi Arthur Waskow directs the main point of Eco-Kashrut at consumers, and that is, “having a broader sense of good practice” which includes different principles that define this belief. One of the major focuses of these principles is watching were us “the consumers” buy our products and who we are giving our money to. Eco-Kashrut states that what decides where we buy our product is not necessarily dictated by whether the food is Kosher or not, but by the way the factory treats both the animals and the workers, and how the slaughterhouse treats the surrounding environment. As consumers we are proposed the question of, “what kind of food protects the earth instead of wounding it?” We can apply these principles to our lives buy being selective about the certain products that we choose to purchase. Doing research about different companies will give us information about how the company runs there meet packing plant, and the deciding factors are, whether the company uses pesticides or genetically enhanced hormones, if the company pays reasonable wages, and whether animal cruelty is present. Challenges are present while trying to follow the rules of Eco-Kashrut such as how it is difficult to know whether companies are treating both there workers and animals in a rational way. This brings us back to the Agro processor’s shut down in Postville, Ohio, which was investigated for animal cruelty, and hiring illegal immigrants. This relates to “Tza’ar ba’alei chai’im” which talks about treating animals in a holy and respectable way and is against super productive farming that ultimately contradicts the way Agro processor’s in Postville ran there plant. On the other hand, in the article, “Maintaining acceptable animal welfare during Kosher or Halal slaughter”, Dr. Temple Grandin describes different circumstances that provide animal welfare and these circumstances, such as wether animals vocalize or are comfortable before slaughter, epitomize the ideals of “Tza’ar ba’alei chai’im”. Overall Eco-Kashrut is a difficult yet promising approach to the different problem occurring due to modernity. We must educate future generations to be aware of the horrific treatment of workers and animals that corporations are currently responsible for. These upcoming generations must research their food before they purchase it to make sure they are not supporting these corporations.
Liam Darmon
ReplyDelete“Eco-Kashrut” does not embody the same absolute rules as ancient kashrut, but is a modern day reconstruction of these laws that is directed at solving complications. In other words this movement does not only manipulate the strict laws of Traditional Kashrut, but connects it to different aspects of a problem, that not only relates to whether the meat is kosher or not. In the article, “What is Eco-Kosher?” Rabbi Arthur Waskow directs the main point of Eco-Kashrut at consumers, and that is, “having a broader sense of good practice” which includes different principles that define this belief. One of the major focuses of these principles is watching were us “the consumers” buy our products and who we are giving our money to. Eco-Kashrut states that what decides where we buy our product is not necessarily dictated by whether the food is Kosher or not, but by the way the factory treats both the animals and the workers, and how the slaughterhouse treats the surrounding environment. As consumers we are proposed the question of, “what kind of food protects the earth instead of wounding it?” We can apply these principles to our lives buy being selective about the certain products that we choose to purchase. Doing research about different companies will give us information about how the company runs there meet packing plant, and the deciding factors are, whether the company uses pesticides or genetically enhanced hormones, if the company pays reasonable wages, and whether animal cruelty is present. Challenges are present while trying to follow the rules of Eco-Kashrut such as how it is difficult to know whether companies are treating both there workers and animals in a rational way. This brings us back to the Agro processor’s shut down in Postville, Ohio, which was investigated for animal cruelty, and hiring illegal immigrants. This relates to “Tza’ar ba’alei chai’im” which talks about treating animals in a holy and respectable way and is against super productive farming that ultimately contradicts the way Agro processor’s in Postville ran there plant. On the other hand, in the article, “Maintaining acceptable animal welfare during Kosher or Halal slaughter”, Dr. Temple Grandin describes different circumstances that provide animal welfare and these circumstances, such as wether animals vocalize or are comfortable before slaughter, epitomize the ideals of “Tza’ar ba’alei chai’im”. Overall Eco-Kashrut is a difficult yet promising approach to the different problem occurring due to modernity. We must educate future generations to be aware of the horrific treatment of workers and animals that corporations are currently responsible for. These upcoming generations must research their food before they purchase it to make sure they are not supporting these corporations.
David Lavi
ReplyDeleteWe can apply the principals of Eco-Kashrut by supporting companies which treat both their workers and animals with respect. As consumers, we can directly affect the meat industry by boycotting companies which do not support the values of Eco-Kashrut. There are many problems we will encounter while attempting to do this, however. One of those problems is that we do not know if a company is Eco-Kashrut or not. A company can say many things about their company, but they can be lying and we would have no idea whether they are truly Eco-Kashrut or not. To stop this problem, there would need to be an independent group which gives a "Heckhsher" to groups which are morally correct. Another issue is the potential cost of these items. Right now, kosher and organic meat cost much more than regular meat, and Eco-Kosher meat would probably be equal to, if not higher than, the cost of kosher or organic meat. There would be no real way to solve this, as it would cost more to have a factory operate this way. In Arthur Waskow article "What is Eco-Kosher", he states that the values Eco-Kashrut is based off of are "Respect for animals/avoidance of suffering," "not oppressing workers," and "not ruining or needlessly destroying," among other values. By following these rules, we can set an example for future generations to use. If these rules of Eco-Kashrut are in place by the time future generations come, they will use these values when they are purchasing meat and the few that have their own farms will use these ideals.
I completely agree with you that a major issue would be the cost of Eco-Kosher food. It is already ridiculous that a head of lettuce costs more than a Big Mac, so one could imagine how expensive Eco-Kosher food would be. One of the reasons non-kosher and inorganic meat is so much cheaper is because farms feed cows vast amounts of corn, rather than letting them graze on fields and eat grass like they are supposed to be. Because corn feed is so much cheaper and efficient, these farms can mark down their prices to unrealistic levels while Kosher farms and organic farms focus quality yet expensive food. Government regulations to ban corn feed to cows could be effective. In my opinion, it is inhumane to feed corn to cows for the sake of plumping them up because they are not designed to be eating it. This relates back to the ideals of Eco-Kashrut. If regulations are too extreme, proper feeding of animals should at least be added to the Hekhsher Tzedek because it directly relates to tzaar baalei chaiim.
DeleteZach Benezra
DeleteI agree completely we definitely need to support companies much better. Boycotting companies has always been a way to stop major issues from happening and this would be great. We need to stop the disservice that we are bringing to these animals. The solution to companies lying woud be a non biased government official to come and take a look. The animals need to be treated better. The thing about this is that we should start feeding only nutritious and health grass to these cows. The belts should be check on once or twice a week. i completely agree with your post good job!
MARC PAKRAVAN - POST 1
ReplyDelete(I am posting two different posts because it is too long to fit in one)
Indeed we shall apply these laws beyond the precepts concerning the treatment of other animals (in addition to the shekitah process) for it is in line with the spirit of judaism and what is morally right. This concept of applied morality, in other words, applying morals, laws, or guidelines from the Torah to our everyday life, is apparent in Rabbi David Wolpe’s writing. Wolpe explains that to make everyday, mundane tasks sacred is through mitzvot, which originate from the Torah. “The every day mixes with the eternal” (Wolpe) and the line between what is morally right or wrong is often blurred.
This blurring of the lines is particularly apparent in the slaughtering process of animals for consumption. Although slaughterhouses will ultimately provide us food, a necessity, they are often some of the most godless and immoral places. Kashrut responds to this by mandating the shekitah process so that animals will experience the least possible pain. Kashrut gives recognition to the animals and their lives we are taking. But kashrut does not solve all the concerns of slaughter - it reduces needless suffering while the animal is being killed. There are two notable examples of kashrut not being fully effective. The first is shackling and hoisting described by the article “Shackling and Hoisting”. Jewish slaughterhouses for the large part of the 20th century shackled and hoisted animals before a shofet killed them. Although traditional kashrut was practiced, shackling and hoisting severely stressed the animal and increased the pain it experienced. The second example is the Jewish slaughter house, Agriprocessors. Agriprocessors, too, practiced shekitah (which is actually debated), but their cattle lived in terrible conditions, they mistreated workers, and violated labor laws.
MARC PAKRAVAN - POST 2
ReplyDeleteThese two examples provide context for Eco Kashrut, which seeks to address modern environmental, social, and ethical issues in the context of being kosher. In terms of slaughterhouses, Eco Kashrut employs a Hechsher Tzedek certification to evaluate fair wages and benefits, health and safety, corporate transparency, animal welfare, and environmental impact. A prime example of a company which adheres to Eco Kashrut is Grow and Behold Foods, which raises kosher, pasture raised animals and ships the beef across the country. This is one way in which we can apply such principles as consumers. In terms of the protection of one’s own body, a principle of Eco Kashrut, Grow and Behold’s animals are grassfed (what they’re meant to eat) instead of being fed genetically modified corn and antibiotics. In terms of respecting animals, Grow and Behold practices the highest levels of kashrut slaughtering, but just as important, their animals live free range instead of a life in the factory. Lastly, according to their mission statement, they “adhere to the strictest standards of worker treatment”. A challenge posed by purchasing meat from Grow and Behold is whether or not the shipping of meat across the country would further threaten our environment by releasing large amounts of carbon. Although this itself cannot be offset, Grow and Behold practices such high moral standards regarding Eco Kashrut which may alleviate such concerns. Moreover, in the mission statement they state that they work with “farmers to determine the best practices for raising animals in ways that support the natural environment”. In my opinion, the issue of animal suffering is of a higher priority than concern about carbon footprints. Once more people buy to the idea and make the extra effort to support companies such as Grow and Behold, it will force other local companies to follow suit. In fact, a buying club called Common Ground LA is due to open tomorrow, offering local, grass fed, and kosher beef. This will help eliminate the carbon footprint.
Rabbi Solomon Lunchitz states that the purpose of Kashrut is to keep us humane. Eco Kashrut and Grow and Behold expand on this by treating an animal humanly before it is taken to the slaughter. In ways such as this will we address what might be among the most inhumane acts and make it respectful and holy while imparting a moral example to our future generation. To conclude, a chasidic folktale of the Ba’al Shem Tov teaches us that we must not only practice shekitah, but also honor the animals life.
Robert Gassman
DeleteGreat job Marc. I love some of the ideas you presented in you blog post, specifically about the one how keeping kashrut offsets for some of the immoral actions that we do to disrespect God. I completely agree with you that “Eco-kashrut” allows us to preserve our environment, but I am not sure if “Eco-kashrut” allows us to fully maintain our Jewish values. Personally, I believe that at times “Eco-kashrut” can take away from our Jewish values by distancing us from Jewish traditions.
Additionally, I like the way you looked at both the advantages and disadvantages of Grow and Behold. You talked about some of the challenges that companies like Grow and Behold face, such as polluting the air through air travel, and this can explain how it is seemingly impossible in our world to completely maintain “Eco-kashrut.”
Eva Jason
DeleteMarc, you did a really great job on addressing that fact that as Jews we are responsible for the well being of the animals we eat because of eco kashrut. Even though we need the animals for sustenance we should treat them fairly. I completely agree with all the points you made about our responsibility as Jews to mitigate the suffering of the animal. I agree that even though Eco Kashrut is a great idea it seems to be an ideal that cannot be fully accomplished
Eva Gellman (Post 1: too long to fit in one post)
ReplyDeleteAs consumers in modern day America, we have the power to make a difference in the products we buy and the process by which they are manufactured. This includes the treatment of laborers and the quality of products. We are faced with added challenges as Jewish consumers, for we must follow the laws of Talmud and Torah in addition to the regulations and expectations that come with being a consumer in America. Through our study of texts and in class discussions, we have learned how to apply Jewish concepts to modern day production and consumerism. As human beings, we have a duty to protect our fellow brothers and sisters (the laborers) therefore we must think before we buy.
Rabbi Arthur Waskow defines “Eco-Kosher” to mean “a broader sense of ‘good practice’ in everyday life that draws on the deep well-springs of Jewish wisdom and tradition about the relationships between human beings and the earth” (What is Eco-Kosher? pg. 1). I interpret this to mean that in order for one to be “eco-kosher” they must be aware of how their actions affect other human beings and the earth. Some modern Jews today have extended Kashrut to include Eco-Kosher, because they have felt previously restricted by the laws of Kashrut, for they were not able to decide rules and regulations for themselves; they were instructed what they could and could not do, without any room for their own interpretations. Now, Eco-Kashrut is concerned with the moral and big picture ideas of consumerism, not just what is acceptable to eat. The group, ALEPH: Alliance for Jewish Renewal, has worked to redefine the obligations of Eco-Kashrut. It now consists of Tza’ar Ba’alei Chai’im, which means the concern for the well-being of animals and all who possess life, as well as Bal Tashchit, which means that we should not ruin the earth such as plants and nature. These are two of a few concepts that have been introduced into modern Jewish consumerism. They are both seemingly obvious demands for humans to have respect for both the earth and animals, however this has not been the case in the past. Cows used to be mistreated and cruelly killed in large, unsanitary factories before reformations in 1958 prohibited the method of shackling and hoisting animals before slaughter. However it has taken the individual work of people such as Temple Grandin to develop a system of kosher slaughter that is humane for the workers and the animals involved. Grandin who struggles with the daily challenges of autism, proves that it is possible for individuals to make a difference in the fight against the mistreatment of animals.
Eva Gellman (Post 2)
ReplyDeleteNow, modern day America has made great leaps and according to the video we saw featuring Grandin, animals are kept calm and face very little pain throughout the slaughter process. However, the job is not yet done. Laborers are still working under oppressive employers and horrible factory conditions. For example, the Guatemalan workers in Postville, Iowa were charged with illegal immigration and are now spending the rest of their lives paying back the money they owe. Many women are under house arrest and most men will face back-breaking labor for the rest of their lives in order to pay off the fines and support their families. In addition, the economy in Postville was greatly affected and many working-class families were hit hard by the raids. Furthermore, Nike has been charged with physically and mentally abusing its workers in an Indonesian factory. However, how many athletes and actors do we see in sporting events on national t.v. and shows wearing and supporting this brand? How many of us personally own Nike’s products? This is where our job as consumers come in. The most important thing we can do is educate ourselves about the products we are buying and what we are supporting. Therefore, we can make decisions based on our knowledge and avoid supporting a company that promotes the abuse of its laborers. Tractate Shabbat 151b states, “God will show mercy to those who are merciful”. This can be related to the issue of the rights of laborers and how we as consumers handle this situation. If we act mercifully and help the oppressed laborers, we will experience the mercy and good grace of God, for we are following His commandments by treating all human beings with respect and humanity. We can do this through protests and boycotts against offending companies, such as Nike. Many people do not realize the power they have as consumers, however we can make all the difference in the treatment of laborers.
Jason Moghimi
DeleteEva you bring up an extremely valid and important point. The Postville incident forced the conservative movement to create a policy that a company must abide by in order to get a Heksher Tzedek this policy says that “a product must have been produced in a way that aligns with a strict set of standards regarding Wages and Benefits. Employee health and Safety/Relations/Training: product development; transparency and integrity, and Environmental impact.” This realtes to the idea of eco-kosher because the plant isn't kosher just on a food stand point but it is also kosher based on the way the business conducts itself. It is also an excellent idea to put a real life example like you did using Nike as an example of a bad moraled company really draws the readers interest to the subject. Another good thing you did was include the fact that both celebrities and actors endorse products of this company showing that even they are unaware that Nike is doing this to there workers. Many people do not care how the company makes the product they just care about the price and how it looks along with who the company uses for their endorsements. Overall great job with managing to keep your essay exciting and influential to the reader.
Robert Gassman
ReplyDeleteWhen the Jewish people were given the Torah at Mount Sinai, they were given a set of precepts to follow and one of the precepts was to keep kosher. However, as our world has evolved, many adaptations have been made to spiritually and ethically improve our moral standards and traditions of kashrut. Over the years, many Rabbis and the Oral law have offered commentary and presented new ideas on how to keep kosher. Through these commentaries and explanations, the many different Jewish movements have expressed their ideas on how to keep kosher.
Specifically, many Jewish people in the Conservative Movement believe in “Eco-kashrut.” While “Eco-kashrut” extends beyond the precepts of the Torah, the significance of “Eco-kashrut” is to preserve our environment while maintaining our Jewish values. According to Martin Buber, in relation to what we can consider holy in our world, he argues that the distinction between the holy and the profane is the separation of the realms. He mentions that all of the life on earth is holy, and because God created everything on earth, therefor God is everywhere. In order to answer the prompt question, “God will show mercy to those who are merciful,” we must recognize what is holy and when something is considered special. If we can recognize and apply this idea, we will ultimately be abiding by the values of “Eco-kashrut.”
For example, we can easily apply the values of “Eco-kashrut” when we are consumers for agricultural and meat industries. Specifically, in the KLD policy statement, we learned that in order to apply the values of “Eco-kashrut” we should support businesses and industries that treat their workers fairly by providing them with equal pay and certain benefits. Additionally, we learned that we should support businesses and industries that operate with a sense of integrity and try to preserve the environment. According to Dr. Temple Grandin, she mentions that slaughterhouses should make an effort to humanly kill animals by inflicting them with the least amount of pain. She says that there is “something sacred about dying,” and therefor if we can support these actions and recognize these animals as holy, we can ultimately respect God and his creations through merciful actions.
However, the values of “Eco-kashrut” can come at a cost and sometimes challenge our Jewish identity. While “Eco-kashrut” allows us to preserve the environment and respect the creations of God, it can at times take away from our Jewish identity by forcing us to become less orthodox in our approach to commonly practiced Jewish standards.
In order to make a difference for future generations we need to share our knowledge with people all around the world. Additionally, as educated Jewish people, we need to apply more diligence in our approach to buying certain goods. For example, in relation to all industries, we should closely examine the way workers are treated and only buy goods that apply to “Eco-kashrut.” Specifically, in the agricultural industry, we should only buy fruits and vegetables that have not been contaminated by pesticides because pesticides inhumanely destroy crops and disrespect the creations of God. In relation to slaughterhouses, we should only support those that make an effort to treat their workers and kill animals with the upmost respect. If we can apply the values of “Eco-kashrut,” we will ultimately be merciful to God through our act of compassion.
MARC PAKRAVAN
DeleteRobert,
Well done!
You bring up a very noteworthy point that Eco Kashrut might make people stray away from the core of Judaism or what it originally teaches. My opinion is that Eco Kashrut does not pose a threat if people at least recognize its origins. Eco Kashrut allows us to apply Judaism's values of kashrut to an ever changing world and consumer market. Moreover, it applies many values of Judaism (respect for one's body, respect for the world, etc) that may not even be adressed by kashrut. In that sense, Eco Kashrut could in fact be more closely related to laws in the Torah than the law of not mixing milk with meat (this law was formed after years of commentary).
Yvette Hakimi
ReplyDeleteHow to apply Tractate Shabbat 151b’s principals stating, “God will show mercy to those who are merciful”, to Kashrut is a discussion worthy topic. This verse is the touchstone of the rabbinic attitude toward animal welfare. We are faced with two different interpretations and regulations for Kashrut. There is the “letter of the law” and the “spirit of the law”. The “letter of the law” means the actual slaughter with the knife (the exact way to kill the animal) and the “spirit of the law” means how to treat the people and animals in the work environment. The Torah embraces compassion for all living creatures, reflects the laws prohibiting animal cruelty, and respects and cares for the animals and workers. The laws of Kashrut analyze and try to find the real reasoning as to why we have these laws and the true importance of Kashrut. Chullin 115b states, “ You shall not boil a kid in its mother’s milk.” In the “letter of the law”, it directs us not to mix meat and milk. But in the “spirit of the law” it is the way the animals are treated 15 minutes before the slaughter and the people who are in charge of the animals during that time. If you analyze the text you will realize there is more to it. Because Judaism focuses on doing things humanely and ethically correct, boiling a child in his/her mother’s milk is an issue of inhumanity. The “spirit of the law” is being violated and taken into consideration when this inhumane act is exerted. Instead of the milk keeping the animals life, it is being used in confluence the animal’s death. Judaism has laws that explain the proper and humane way to slaughter an animal in a painless process.
The laws of ethical Kashrut are a clear example of straightforward compassion for the animals. In Dr. Temple Grandon’s article, “Shackling and Hoisting”, this autistic and talented woman expands the idea of sensitivity and empathy towards animals. The concept of shackling and hoisting was brought to life when laws such as the “US Pure Food and Drug Act” were passed. These laws prohibit meat producers from slaughtering the animals on the dirty ground for hygienic reasons. Temple Grandon’s article stuck out to me so much because of her interconnection to the animals, emotionally and physically. Grandon created a system that benefited both the cow and the consumers/producers. In her article, she describes how something is considered “Kosher” even though it isn’t ethical. She says that it should not be kosher if it is not moral and right-minded. Kashrut and keeping kosher have the overtone of following laws demanded of the Jewish people and doing the daily motions of avoiding the mixture of milk and meat. Ethical kashrut looks beyond the action and focuses on every aspect. According to Leviticus 11: 1-23, 44-45, “any animals that have true hoofs, with clefts through the hoofs, and that chew the cud, an animal in the water that has “fins and scales [we] may eat, and out of all the “winged swarming things that walk on fours” we can eat “locust, crickets, and grasshoppers.” These restrictions make boundaries and tell the Jews what can and cannot be eaten. For our future we could make sure to follow Dr. Temple Grandon’s requests and keep our animals and workers in a safe and healthy environment.
Tristy Rashtian
DeleteBeautifully written! I especially enjoy the fact that you include an immense amount of depth and thought into your response. I agree completely with the several points that you've made here. I agree with your idea in benefitting the future by following Dr. Temple Grandon's request, which puts certain restrictions and places boundaries for us. I think its vital to have some restrictions and boundaries in order to build appreciation for the food that we have. Voicing our opinion would also help the future. By letting consumers control what products are distributed and what products aren't.
Brian Younessi
ReplyDeleteKashrut is among many laws recorded in the Torah that lack clarification and reason. These laws are referred to as "Chukim". Thousands of years ago, Kashrut was accepted as a chuk and followed without reason. However, as the world began to develop, the principles of Kashrut developed, as well. The modernization of society initiated new conflicts that arose with following the laws of Kashrut. Now, following kashrut is more than just a law to abide by because given orders to do so. It has now evolved to preserve ethical and moral choices for consumers and corporations. While following the traditional kashrut halacha, contemporary Jewish society has adapted to a new movement of keeping kosher called Ethical Kashrut or being Eco-Kosher.
Ethical Kashrut strives to merge everyday activities into holy and just actions. Walter Bagehot, an English constitutionalist, struggles with the correlation between everyday actions and how they can be holy. He asks, "How can a soul be a merchant? What relation to an immortal being have the price of linseed, the fall of butter...". Rabbi David Wolpe responds, "Our physical nature is not a contradiction to our spirit; it is the expression of it. Everyone can be sacred: eating, economy, trade, and talking." Rabbi Wolpe illustrates the key components of Ethical Kashrut. Ethical Kashrut spotlights "respect for animals, not ruining or destroying, the protection of one's body, justice, not oppressing workers, and consciously affirming a sense of holiness and blessing when we eat." These are issues that people deal with on a daily basis.
Although the idea of Ethical Kashrut is reasonable and just, it is very hard for a modernizing society to adopt and live by. As consumers, we are obligated to research companies that create certain products. We must see if the principles of this company are morally just through employee conditions, fair wages, treatment of animals, and its effect on the environment. For example, Agriprocessors, a kosher slaughterhouse and meat-packaging factory, was closed down due to unfair treatment of its employees, mistreatment of cattle, and pollution. As consumers, we have the obligation to boycott companies like this and support corporations that value morals.
Unfortunately, there are many challenges that we face today regarding Ethical Kashrut. First, it is very expensive for companies to maintain such a high level of cleanliness, treatment of animals, and have fair wages. As these expenses become high, so does the cost of the meat, which effects the consumers. As a result, we are challenged with a higher price of meat. Now, people must ask themselves, is it right to buy this company's food because it is cheaper but unfairly treats its animals? Or is it right to buy the more expensive meat who fairly treats their employees. This is a hard decision; however, according to Martin Buber, "Judaism teaches us to overcome the fundamental separation between the holy and profane." Thus, purchasing the meat that fairly treats its employees makes us more holy and closer to God. Furthermore, a problem faced today is lack of transparency. People must be aware of corporations acting humanely or inhumanely. There must be laws that force companies to share information to the public. Thus, people will be become more cognizant of the products they consume and companies will start implementing scrupulous policies.
For future generations, we must educate our children and make them understand the important matters of life. We must instill moral values in our children from a young age, thus when they are older, they are likely to make smart decisions about companies to purchase products from and invest in. In Addition, the government must incentivize the consumption of products from morally just companies. This way, consumers will buy those products and the children will learn to do the same. Also, the government must make laws towards corporations to promote eco-kashrut. This is the way our society will change. Instead of choosing the product that is cheaper, people will change their culture and purchase/invest in products that follow basic principles of social justice. This way, methods such as shackling and hoisting will be stopped and social justice will become a basic norm of society. Last, in addition to kosher hekshers given by Mashgiahs, the national government should issue a heksher that embodies the principles of ethical kashrut. This should not be a Jewish movement, rather a movement geared towards promoting the social justice rights of the human race and the animal population. "Taking care of ourselves and others...is tending an earthly image of the Divine." The first step is clear...change and act.
ReplyDeleteTractate Shabbat 151b says, “God will show mercy to those who are merciful.” This verse is the point of reference of the rabbinic attitude towards the welfare of animals that are consumed by Gods creation, man. Life is taken into great sacredness throughout the Torah, which is all reflected to the numerous laws prohibiting animal cruelty, and the obligation for humans to treat animals with proper care. In class we discussed the importance and difference between the “letter of the law” and “the spirit of the law”. Firstly, the “letter of the law” is the literal meaning of slaughtering the animal. Where as the “spirit of the law” is the way you treat the people and animals in a work environment. The Torah embraces great empathy to animals, and therefore animals are held to great stature. The Torah constantly prohibits animal cruelty. This article “Shackling and Hoisting” exemplifies this tradition. Shackling and Hoisting is a method of slaughter restraint in which a fully conscious animal is shackled with a chain around its back leg and hoisted into the air. This matter had been very controversial for kosher slaughterhouses, because of the overloading compassion the Torah holds for animal cruelty. There is good evidence that shackling and hoisting animals while still conscious causes immense pain to the animals themselves. As consumers it is vital to express our full opinion. In doing so, we have the ability to change the way animals are treated. By boycotting certain slaughterhouses we can control the products, and determine who can succeed. To benefit future generations from shackling and hoisting its simple, to voice our opinions, and make it the public’s business to put an end to it, especially in kosher slaughterhouses. By doing so, it is vital in paying for slaughterhouses that kill animals in the most humane possible way. As these values are promoted, Eco Kashrut is another factor to take into consideration. Eco-Kashrut is beneficial to the Jewish community because it is based on tradition Jewish values, which include “tzaar baalei chaim” or respect for animals and avoidance of suffering, “bal tashchit” or not ruining or needlessly destroying, and “oshek” or not oppressing workers. By encouraging some of these values we can establish a healthier, more humane way of killing animals in a kosher slaughterhouse. For future generations to come it is essential as humane Jews to abide, and enforce these traditional values in order to create a safe, healthy, and humane kosher slaughterhouse.
ReplyDeleteTristy, this is a very well written blog post and I enjoyed reading your detail and opinionated piece. I agree with your solution as to fixing the future. I also believe we should boycot certain slaughterhouses and control the products, because it will determine who can succeed. We should voice our opinions, and make it the public’s concern to put an end to it in kosher slaughter houses. I agree with the spirit of the law in the way the people and animals should be treated fairly and nicely in the work environment. I also liked how you incorporated the hebrew text to back up your reasons as to why eco-kashrut is good. It is essential for the Jews to be humane and comply the traditional values in order to create safer and healthier slaughterhouses.
Delete-Yvette Hakimi
Tristy, Good job! I think we should fight for what we eat and consume. If we do not boycott these slaughterhouses and have control over the products we pay for, then we are agreeing to disrespect our food. We need to fix this problem, and it starts with us.
Delete- Megan Rodef
Jordan Brooks (Post 1)
ReplyDeleteWhen receiving the Torah on Mt. Sinai, the Jews were given obligations to abide by to respect and revere G-d. Kashrut presents itself as an obligation of the Jewish people, but over the years rabbis and Jewish scholars have faced this phenomenon by illustrating new realities of Kashrut of adapt it to modern society. Through these adaptations, “Eco-Kashrut” has presented itself as a means for kashrut in modern day society to be both healthy and righteous.
“Eco-Kashrut” exemplifies the relationship between traditional Jewish ethics and ritual precepts, as well as the connection between “humans and G-d’s other creations”. As consumers, a specific way to combat the unfair ritual precepts that are affecting both animals and us as consumers while abiding by religious devotion is “Tza’ar ba’alei chai’im”. In literal terms meaning “’distress of those who possess life”’, Tza’ar ba’alei chai’im can be interpreted to focus on the respect of growing natural life. Furthermore, “plants-for example,[can be respected] by restricting the misuse of pesticides and genetic recombination”. Presenting this epidemic in a new light and standard, pesticide use is an epidemic in society that causes drastic unhealthy life. Its use in fruits, vegetables, and meat can bring fatal effects on consumers. Applying religious devotion to Eco-Kashrut aids to the healthy lifestlye of G-d’s creations: humans, animals, and plants. The University of Ljubljana’s , Katarina Lah presents that “Pesticide exposure can cause a range of neurological health effects such as memory loss, loss of coordination, reduced speed of response to stimuli, reduced visual ability, altered or uncontrollable mood and reduced motor skills” as well as that this poison causes up to “each year, 220,000 deaths”. As consumers, a way to apply the principles of religious devotion in precepts that affect living creatures is through the ethical ideal of Tza’ar ba’alei chai’im. Although putting an end to pesticide use seems ideal and righteous, it comes with challenges. Becoming organic results in an escalation of food prices. Also, big businesses and industries will have to drastically alter their ways of processing which would seem both obscene to industries. Another challenge we face is that the stoppage of pesticide use might take numerous years, even decades. With this long-waiting change, the death count will only rise, as is the use of pesticides on America.
Jordan Brooks (Post 2)
ReplyDeleteTractate Shabbat 151b states “God will show mercy to those who are merciful.” By engaging in this end to pesticide usage, our binding to Eco-Kashrut allows us to be awarded mercy from G-d. By showing acts of compassion by putting an end to death and unhealthy living, Eco Kashrut exemplifies a phenomenon that alters the view of the consumer and his/her perception on contemporary food industry. By shedding a new light on consumers by identifying Eco-Kashrut, religious devotion combines with ritual practices that result in the healthy and righteous living of G-d’s creations.
To make a difference for future generations, we must widespread the Eco-Kosher phenomenon and ensure that consumers identify that foods from big industries are poisoned and can cause fatal results. A way for us as consumers to make a difference to future generations is to convince and fight for big food industries and businesses to first identify if they are using pesticides; then on packaging, include all of the major effects that their pesticides have on the human body. Also, another way for us to make a difference for future generations is to ensure they their generation knows that they can make a difference. Identifying to future generations that they can fight for their beliefs is the most powerful tool for change. To instill this power in future consumers can put an end to present epidemics, as well as future epidemics that can drastically change society as a whole. Rabbi David Wolpe states that “Everything can be sacred: eating, economy, trade, talking”, and it is our duty to ensure that future generations see this and understand that is it their job in the future to demand that this stays true.
Becky Silverman
ReplyDeleteRabbi Wolpe states that, “taking care of ourselves and other—fastened as we are to flesh and bone—is tending an earthly image of the Divine”. He implies that modern day activities that are considered the profane can be made holy; therefore, it is our responsibility to extend our actions beyond the literal meaning of the Kashrut law and observe the spiritual meaning as well. The spirit of the law is defined by Rabbi Waskow’s concepts of observing “eco-kosher”, which means a broader sense of “good practice” in every day life that draws on the deep well-springs of Jewish wisdom and tradition. As consumers we can concretely apply these principles by ensuring a positive “relationship between human beings and the earth” (Rabbi Waskow). We can achieve this connection by applying spiritual values to our earth and its creatures. There is an obligation to look beyond the traditional definitions of Kashrut and support the values of eco-kosher and integrate them into our lives. For example, as Jewish, Kosher consumers we should not only be concerned about how an animal is slaughtered (constituted by the letter of that law), but we also need to take into account the prior treatment of the animal, and whether or not a company practices humane treatments – “Tza’ar ba’alei Chai’im, distress of those who possesses life. There is a responsibility to determine which products we consume and what companies we buy these products from. With modern technology and resources, it enables us to understand which types of companies share similar values as ourselves. Whether a company truly follows the Kashrut laws, should not be the only factor taken into account. The ethical values and morals of a company should be equally important; for example, how a company treats their workers and whether or not they practice humane treatment of their animals. Tractate Shabbat 151b states that, “God will show mercy to those who are merciful.” By following the values of “eco-Kosher”, for example, concerning ourselves with the treatment of animals before the slaughter, it emphasizes an individual’s compassion to the earth.
However, in our current economy, consumers as well as companies face many challenges. Companies may not have the money to supply the necessary resources to ensure the proper treatment of their animals and their employees. With the lack of money companies will begin adapt alternate and easier methods that may not necessarily be considered eco kosher. Another challenge we face as consumers is the reliability on the information that is given to the public. Many corporations conceal their true practices, which make it difficult for consumers to receive true information. For future generations we can enforce stricter rules on companies and become more aware of the practices of many of these companies to enable individuals ability to not only abide by the letter of the law but the spirit of the law as well.
Becky Silverman (version 2)
DeleteRabbi Wolpe states that, “taking care of ourselves and other—fastened as we are to flesh and bone—is tending an earthly image of the Divine”. He implies that modern day activities that are considered the profane can be made holy; therefore, it is our responsibility to extend our actions beyond the literal meaning of the Kashrut law and observe the spiritual meaning as well. The spirit of the law is defined by Rabbi Waskow’s concepts of observing “eco-kosher”, which means a broader sense of “good practice” in every day life that draws on the deep well-springs of Jewish wisdom and tradition. As consumers we can concretely apply these principles by ensuring a positive “relationship between human beings and the earth” (Rabbi Waskow). We can achieve this connection by applying spiritual values to our earth and its creatures. There is an obligation to look beyond the traditional definitions of Kashrut and support the values of eco-kosher and integrate them into our lives. For example, as Jewish, Kosher consumers we should not only be concerned about how an animal is slaughtered (constituted by the letter of that law), but we also need to take into account the prior treatment of the animal, and whether or not a company practices humane treatments – “Tza’ar ba’alei Chai’im, distress of those who possesses life. There is a responsibility to determine which products we consume and what companies we buy these products from. With modern technology and resources, it enables us to understand which types of companies share similar values as ourselves. Whether a company truly follows the Kashrut laws, should not be the only factor taken into account. The ethical values and morals of a company should be equally important; for example, how a company treats their workers and whether or not they practice humane treatment of their animals. Tractate Shabbat 151b states that, “God will show mercy to those who are merciful.” By following the values of “eco-Kosher” and ethical consumption, it emphasizes an individual’s compassion to our earth therefore; God will present us with mercy as well.
However, in our current economy, consumers as well as companies face many challenges. Companies may not have the money to supply the necessary resources to ensure the proper treatment of their animals and their employees. With lack of money companies begin to adapt alternate and easier methods that may not necessarily be considered “eco-kosher”. Another challenge we face as consumers is the reliability on the information that is given to the public. Many corporations conceal their true practices, which make it difficult for consumers to receive factual information. For future generations we should enforce stricter rules on companies and become more aware of the practices of many of these companies to enable an individuals ability to not only abide by the letter of the law but the spirit of the law as well.
Zach Benezra
ReplyDeleteTractate Shabbat 121b says: “God will show mercy to those who are merciful”. This quote is like the quote “treat people the way you want to be treated.” People will be rewarded for there being an ethical/safe way for cattle to be slaughtered and eat. A way we can improve this system is having government officials go to all slaughter houses and make sure they are ethical/safe. Make sure that that the system they are using is up to par and that no animal will be hurt or treated wrong in this situation. Some challenges we face are hiring government officials to check all these houses. We have to get it approved by congress. People will try and buy cheaper cows and not want to spend as much money on making sure the animal is safe, but we have to enforce this. In the article shackling and hoisting on page 21 it says “We have good evidence that shackling and hoisting animals while still conscious causes immense pain in the animals themselves.” This can raise stress levels in the animal which will make the meat worse and sometimes harder. This needs to be improved very soon. In the future we should hire workers to check the factories weekly and make sure that nothing is going wrong. The meat will be better and we will be treating animals better in the future.
Eva Jason
DeleteZach, you make a really good point that we should treat the cows well. It really does follow “treat others the way you want to be treated”. This really relates to Eco Kashrut. If we treat the animals poorly we must be treated ourselves poorly because “you are what you eat”. Thanks for bringing in this great insight.
Jason Moghimi
ReplyDeleteThis statement does indeed apply with equal diligence to precepts that affect other living creatures. God never lays out the guidelines for eco-kosher but as it is stated in (Tractate Berachot 20b) “Jewish people are praiseworthy for their desire to serve God beyond the letter of the law.” As a result of the Postville incident the conservative movement came up with something called a Heksher Tzedek. The policy that a company must abide by in order to get a Heksher Tzedek is that “a product must have been produced in a way that aligns with a strict set of standards regarding Wages and Benefits. Employee health and Safety/Relations/Training: product development; transparency and integrity, and Environmental impact.” This idea of eco-kosher should apply to us as consumers but unfortunately we will just aim to get what we want for as cheap as possible without really considering anything about the product. A few things that we can consider to see if products are eco-kosher are weather or not the company treats its workers with care, and where the plant is located. An example of a company who does not treat their workers with care and doesn’t have a plant in the U.S. is Nike. As a consumer when I go to a store and would like to purchase Nike products this idea is not the first thing that comes to my mind and therefore I end up buying these products. As consumers we have to be a little bit more aware of what we should and shouldn’t buy. One challenge that is faced by this is that it might be hard to find out a lot about a product if you see it in a store and you don’t own a smart phone to look up details about it. In order to make a difference for future generations we must discover which companies are not abiding by the regulations of eco-kosher and boycott those companies until they either change there ways or go out of business.
In Tractate Shabbat 151b it states that, “God will show mercy to those who are merciful”. This is an important point in our everyday lives because we don’t always watch what we eat. We should always pay attention to what we eat. We should have the upmost respect for our earth, and the things we put in our mouth. There are some people who follow the “letter of the law” and there are some people who follow the “spirit of the law.” This means that some people follow God’s commandments from the Torah and do not modify it, and there are some people who follow the rules they want to and modify God’s commandments. By following the “letter of the law” we have a better connection to our animals and the foods we eat because it is God’s words. This connects to Rabbi Arthur Waskow’s theory of “eco-kosher” that we should have a relationship with the earth. Waskow fused new and old approaches to Judaism and thats how he got “eco- kosher.” In Waskow’s article, he tries to teach us to have a connection with our animal’s and treat them with respect. For example, Exodus 34:26 says “You shall not boil a kid in its mother’s milk.” By eating a cheeseburger, we are breaking God’s commandment and the line of respect for our food. I have learned a lot from this unit about kashrut and the importance of treating your food with respect.
ReplyDelete-Megan
Eva Jason
ReplyDeleteJewish principles allow us as Jews to consume animal products with some restrictions. As Jews it is our responsibility to make sure that the food we consume is kosher in various ways. Kashrut shows mercy to all due to the halachic implications, treatment of the animal or workers involved in the process, and the ethics of the product.
According to Jewish law it must be killed properly by a shochet who kills the animal painlessly. A single stroke of a knife at a central vein shortens the suffering of the animal. The five points of shechita from Rabbi Chanosh Kesselman include instructions stating that pain may not be exacerbate the pain the animal feels in way. The Baal Shem tov “used his own tears” to wet the blade before he killed an animal. Today there are certain cages that comfort a cow and make it unaware of its coming death. With help from Temple Grandin innovations in cattle yards have led to mitigating the anxiety that a cow feels before it is butchered. The conditions in which the animals are kept must be humane. Judaism respects the animal even after it has been killed. Twice in shmot and once in dvarim it is stated, “you shall not boil a kid in its mother’s milk”. This prohibits the consumption, benefiting and cooking this combination. This respect for the animal that Jews display allows us to eat whatever we want with a moral conscience.
Many challenges we face are that information on “eco kashrut” is not always readily available. The KLD has been institution the heckhsher Tzedek to indicate that workers are treated fairly in an institution. While this information is readily available not all information of the treatment of workers is outside of the jewish community.
Eco kosher also refers to the moral implications of certain businesses. Some of the questions it focuses on are relating to ones profession and consumption. Is it ok to be a secretary at a company that does not conduct their business in an ethical or environmentally friendly fashion? A challenge that I face is that when I got to buy clothing I do not look to see if the materials are environmentally safe or whether the workers have been treated fairly. Hopefully in future generations people will be more aware of these conflicts and that they will be eradicated.
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