As illustrated most recently by the article, "Oh
God, for Nonhuman Animals, Religion Stinks,"
by Jack Rosenberger (March 2001 issue), many animal
activists regard organized religion as an ideological
opponent. Concerning Judaism, this negative presumption
is largely due to the misunderstanding of two important
biblical verses that, when properly conceived, actually
endorse the struggle to improve conditions for animals.
The first misunderstanding is that the biblical teaching
that humans are granted dominion over animals gives
us a warrant to treat them in whatever way we may
wish. However, Jewish tradition interprets "dominion"
as guardianship, or stewardship: 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.
The second error of some animal activists 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 the God clothes the naked, so you shall clothe
the naked. Just as God visits the sick, so you shall
visit the sick. Just as the 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
things. 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.
Critics of religion may be correct in asserting that
the various religion communities are not doing enough
to end the many horrible abuses of animals today.
However, the correct response to this failure is not
to scorn and repudiate religion altogether, but as
much as possible to enlist the religious world in
the common cause of eliminating the cruel misuses
of animals.
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. For, 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, it would be a tragic mistake for animal
activists to dismiss the various religious communities
as unconcerned with the plight of animals. Rather,
we all should seek ways to transcend our philosophical
differences, and find a common ground on which we
may stand together for the benefit of animals and
humankind.
Back to the Schwartz
Collection on Judaism, Vegetarianism, and Animal Rights
