EVANA Interview of Professor Richard H. Schwartz, President of Jewish Vegetarians of North America

'I am a strong believer that Jews should be vegetarians'

March 2008

Some weeks ago barbaric practices at South American slaughterhouses were revealed, shocking the world community. Since South America is the largest source of kosher beef imports into Israel, the method of 'shackling and hoisting,' by which a fully conscious cow is chained and suspended by one leg in mid-air before being killed, has now led the Israeli rabbinate to announce plans of phasing out a slaughter method which was already outlawed in the USA years ago.

We wanted to find out more about the situation and asked Professor Richard H. Schwartz, the President of Jewish Vegetarians of North America (JVNA), about details of the present situation and his hopes for an increasingly vegetarian future.


QUESTION: Richard, please tell our readers a bit more about the meat exports from South American to Israel. What percentage of kosher meat consumed in Israel is imported and from what countries? What changes exactly does the Israeli rabbinate envisage? Would more meat be imported from other countries with better standards in their abattoirs or will ways have be found for less cruel treatments of South America's animals? Is there hope that improvements can be implemented rapidly?

ANSWER: Much of my response below is based on information from Nina Natelson, founder and director of “Concern for Helping Animals in Israel” (CHAI):

Around 30% of Israel's meat comes from South American countries, including Argentina, Uruguay and Brazil. Recently, the European Union and Israel stopped importing Brazilian beef because of safety issues. Israel will probably continue to import from South American countries while waiting for shackling and hoisting to be phased out.

The spokesperson for the Israeli Rabbinate told a reporter for the Jerusalem Post that the Rabbis will soon be meeting with heads of slaughterhouses to discuss a timetable for converting to a pen. The pen costs about $50,000 and more trained workers are required to use it, so eliminating shackling and hoisting is not something that can be implemented overnight, but CHAI will keep encouraging them to do it as quickly as possible.

Although an official, written decision has not yet been issued by the Rabbinate, likely waiting for this meeting to take place, the Rabbinate's spokesperson told the Jerusalem Post reporter that he could write, "on behalf of the Rabbis" that they are "moving in this direction," meaning it will happen.

The Orthodox Union said they are avoiding the South American problem by not currently bringing meat into the U.S. from South American slaughterhouses, as there is enough meat available in the U.S. However, negative publicity from the situation falls on them, also, and they have been pressing the Israeli Rabbinate to allow them to take over the supervision of the kosher slaughterhouses in South America, as they are better able to supervise the conditions at these facilities.

The Veterinary Services in Israel has only one inspector to supervise all the slaughterhouses throughout South America.

Credit for getting the Israeli rabbinate to decide to phase out shackling and hoisting also should go to Israeli rabbi Adam Frank who, at the request of CHAI and its Israeli sister charity Hakol Chai, wrote a challenging article that was published in the Jerusalem Post and appealed to the Israeli chief rabbis to ban shackling and hoisting. CHAI and Hakol Chai also contacted the Israeli media on this issue.

JVNA has argued that the horrible treatment of animals revealed by PETA's undercover video at the South American slaughterhouse and the resultant publicity surrounding the decision of the Israeli rabbinate to phase out shackling and hoisting should be a wake-up call to the need for Jews (and others) to reassess their diets.


QUESTION: Killing a terrified animal that feels pain just like we do and has the same strong will to live represents an act of extreme violence even under the best possible conditions. Isn't there much in the Torah re animal sacrifices and the eating of meat?

ANSWER: Yes, and this is why I stated in the preface of my book, “Judaism and Vegetarianism,” that the work was a “leap of faith, an intuition that a religion that has such powerful teachings about compassion for animals, preserving health, feeding the hungry, helping the poor and conserving resources must be consistent with Judaism.”

The great Jewish philosopher Maimonides believed that God permitted sacrifices as a concession to the common mode of worship in Biblical times. It was felt that had Moses not instituted the sacrifices, his mission would have failed and Judaism might have disappeared. The Jewish philosopher Abarbanel reinforced Maimonides' position by citing a midrash (Rabbinic teaching) that indicates God tolerated the sacrifices because the Israelites had become accustomed to sacrifices in Egypt, but that He commanded they be offered only in one central sanctuary in order to wean the Jews from idolatrous practices. Judaism eliminated child sacrifices and cruel practices, so it was a step forward in religious practice. The biblical prophets stated that God prefers mercy and justice to animal sacrifices and that sacrifices are an abomination to God if carried on alongside acts of immorality and injustice.

Re the eating of meat, God's initial dietary regimen (in the Garden of Eden until after the flood in the time of Noah) was strictly vegan (Genesis 1:29), as will be the dietary practice in the Messianic period, according to rabbi Abraham Issac Hakohen Kook, first Chief Rabbi of pre-state Israel, based on the prophecy of Isaiah that the “wolf will dwell with the lamb … the lion will eat straw like the ox … and no one shall hurt nor destroy on all of God's holy mountain (Isaiah 11:6-9). Hence the two ideal times in Judaism involved vegan diets. After the flood, permission to eat meat was given, but with many stipulations and restrictions, the kosher laws, designed to keep alive a sense of reverence for life and lead the Jewish people back to the original vegetarian diet.


QUESTION: In a press release, you portrayed the abuses in the South American slaughterhouses as a 'wake up call.' Is there really hope that such mind boggling brutality will stop people financing the profitable meat industry and go veg or at least consume less meat in the future?

ANSWER: One can only hope so and do everything possible to make this happen, and that is why I am devoting much time every day toward that goal. Vegetarianism is not only an important individual choice today - it is also a planetary imperative, necessary to help shift our imperiled planet to a sustainable world. In addition to considering the horrible treatment of billions of animals on modern intensive factory farms, we should consider how animal-based diets are causing heart disease, several forms of cancer and many other chronic degenerative diseases, and that animal-based agriculture is having devastating effects on the environment. A 2006 UN report indicated that “livestock' agriculture emits more greenhouse gases (18 percent in CO2 equivalents) than all the cars and other forms of transportation worldwide combined (13.5 percent), and that the number of farmed animals is projected to double in the next 50 years. If that happens, the increased greenhouse gas emissions from these animals will negate reductions in other areas, and make it extremely difficult to reach the greenhouse gas levels necessary to avoid global warming's severest effects.


QUESTION: All these cruelties in South American and other slaughter houses are not committed in your name because you are a vegetarian. What has been the reason for you to make this important change and when did it happen?

ANSWER: Until about 1977, I was a "meat and potatoes" person. My mother was sure to prepare my favorite dish, pot roast, whenever I came to visit with my wife and children. It was a family tradition that I would be served a turkey drumstick every thanksgiving. Yet, I have not only become a vegetarian, but I now devote a major part of my time to writing, speaking, and teaching about the benefits of vegetarianism. What caused this drastic change?

In 1975, I began teaching a course, "Mathematics and the Environment" at the College of Staten Island. The course uses basic mathematical concepts and problems to explore current critical issues, such as pollution, resource scarcities, hunger, energy, and the arms race. While reviewing material related to world hunger, I became aware of the tremendous waste of grain associated with the production of beef. (Over 70% of the grain produced in the United States is fed to animals destined for slaughter, while an estimated 20 million of the world's people die annually due to hunger and its effects.) In spite of my own eating habits, I often led class discussions on the possibility of reducing meat consumption as a way of helping hungry people. After several semesters of this, I took my own advice and gave up eating red meat, while continuing to eat chicken and fish.

I then began to read about the many health benefits of vegetarianism and about the horrible conditions for animals raised on factory farms. I was increasingly attracted to vegetarianism, and on January 1, 1978, I decided to join the International Jewish Vegetarian Society. I had two choices for membership: (1) practicing vegetarian (one who refrains from eating any flesh); (2) non-vegetarian (one who is in sympathy with the movement, while not yet a vegetarian). I decided to become a full practicing vegetarian, and since then have avoided eating any meat, fowl, or fish.

Since that decision, I have learned much about vegetarianism's connections to health, nutrition, ecology, resource usage, hunger, and the treatment of animals. I also started investigating connections between vegetarianism and Judaism. I learned that the first Biblical dietary law (Genesis 1:29) was strictly vegetarian, and I became convinced that important jewish mandates to preserve our health, be kind to animals, protect the environment, conserve resources, share with hungry people, and seek and pursue peace all pointed to vegetarianism as the best diet for Jews (and everyone else) today. To get this message to a wider audience I wrote a book, Judaism and Vegetarianism, which was published in 1982. (Revised, expanded editions were published in 1988 and 2001.)


QUESTION: It is obvious that you feel very passionately about the vegetarian lifestyle. Why do you think Jews should be vegetarians?

ANSWER: The mass production and widespread consumption of meat harms people, communities, and the planet and is in conflict with Judaism in at least six important areas:
1. While Judaism mandates that people should be very careful about preserving their health and their lives, numerous scientific studies have linked animal-based diets directly to heart disease, stroke, many forms of cancer, and other chronic degenerative diseases.
2. While Judaism forbids tsa'ar ba'alei chayim, inflicting unnecessary pain on animals, most farm animals -- including those raised for kosher consumers -- are raised on "factory farms" where they live in cramped, confined spaces, and are often drugged, mutilated, and denied fresh air, sunlight, exercise, and any enjoyment of life, before they are slaughtered and eaten.
3. While Judaism teaches that "the earth is the Lord's" (Psalm 24:1) and that we are to be God's partners and co-workers in preserving the world, modern intensive livestock agriculture contributes substantially to soil erosion and depletion, air and water pollution, overuse of chemical fertilizers and pesticides, the destruction of tropical rain forests and other habitats, global warming, and other environmental damage.
4 While Judaism mandates bal tashchit, that we are not to waste or unnecessarily destroy anything of value, and that we are not to use more than is needed to accomplish a purpose, animal agriculture requires the wasteful use of grain, land, water, energy, and other resources.
5. While Judaism stresses that we are to assist the poor and share our bread with hungry people, over 70% of the grain grown in the United States is fed to animals destined for slaughter, while an estimated 20 million people worldwide die because of hunger and its effects each year.
6. While Judaism stresses that we must seek and pursue peace and that violence results from unjust conditions, animal-centered diets, by wasting valuable resources, help to perpetuate the widespread hunger and poverty that eventually lead to instability and war.

In view of these important Jewish mandates to preserve human health, attend to the welfare of animals, protect the environment, conserve resources, help feed hungry people, and pursue peace, and since animal-centered diets violate and contradict each of these responsibilities, committed Jews (and others) should sharply reduce or eliminate their consumption of animal products.

One could say "dayenu" (it would be enough) after any of the arguments above, because each one constitutes by itself a serious conflict between Jewish values and current practice that should impel Jews to seriously consider a plant-based diet. Combined, they make an urgently compelling case for the Jewish community to address these issues.


QUESTION: At the moment there seems to be a great movement towards vegetarianism in the Jewish community. Can you tell us about your own experiences when promoting vegetarianism? Did you occasionally encounter resistance?

ANSWER: There has been some movement toward vegetarianism in the Jewish community and other communities, due to increased knowledge of and concern about health, humane, environmental and other issues related to animal-based diets, but the changes are far too slow. There is still much resistance, ignorance, apathy and denial and we need to find more creative ways to break through. This is why EVANA's efforts are so important and why I am so happy to have this additional opportunity to get our message out to a wider public.

When I promote vegetarianism in the Jewish community, I find that our arguments are unassailable, but that many are not ready to listen to such arguments.

In attempting to open minds and hearts, I think we should stress that, at a time when there is an epidemic of diseases related to animal-based diets, when billions of animals are severely abused daily on factory farms, when the world is heading toward an unprecedented catastrophe from global warming, destruction of tropical rain forests and other valuable habitats, rapid extinction of species, widening water shortages and much more, raising over 50 billion animals worldwide for slaughter is unsustainable and there is a need for a rapid shift toward vegetarianism.


QUESTION: In 2006, EVANA published your fictional 'Dialogue Between a Jewish Vegetarian Activist and a Rabbi.' Did you ever receive any answer? Is there something you want to add to that text today?

ANSWER: I wrote that fictional dialogue because I have not been able to get an actual rabbi to have a respectful dialogue/debate on “Should Jews Be Vegetarians?” Since I am a strong believer that Jews should be vegetarians, the Jewish vegetarian activist makes the strongest points in the debate. I have an open invitation for rabbis to engage in an actual debate. It would be by email, so they would have plenty of time for thought, research and consultation.

If rabbis are not able to refute our arguments, I think they should admit that our arguments are correct, that animal-based diets violate Jewish teachings (and these of other religions), and tell their congregants this.

I urge everyone reading this interview to go to your religious leaders and tell them about our arguments and ask them to respond, especially since the fate of humanity depends on our actions in the next few years.


QUESTION: Some months have passed after the launch of the documentary 'A Sacred Duty,' which has been very well received right from the start. Are there any new developments? Have your expectations of this video, namely to successfully promote vegetarianism, been fulfilled so far?

ANSWER: Yes, thankfully A SACRED DUTY has been very well received, especially by the vegetarian and animal rights communities, who see it as a valuable outreach tool. And I am especially happy to see that it has been receiving a positive response not only by Jews, but also by people of other religions or no religion. However, there is still resistance by some people who just do not want to open themselves up to discussions related to the foods they are eating. So, we still have a ways to go.

Among the many positive developments, including showings in many areas of the US and the world, is that A SACRED DUTY can be seen in its entirety at ASacredDuty.com, You Tube and several internet sites. We are working with one forward looking Jewish think tank that is going too help get complimentary DVDs to 2000 rabbis.

I urge everyone reading this to watch the movie at ASacredDuty.com, to let others know about it and to request a complimentary DVD of the movie at the same web site to arrange a screening or promote the movie in some other way.


QUESTION: As the President of JVNA you are active at many levels of the Jewish community in the USA and also in Israel.

Are your efforts aimed primarily at Jews or is your outreach more universal? Do you consider a general shift toward vegetarianism as a societal imperative?

ANSWER: My efforts are both primarily aimed at Jews and are also universal. In addition to being President of JVNA and editor of its newsletter and a patron of the International Jewish Vegetarian Society, I am also President of the Society of Ethical and Religious Vegetarians (an interreligious vegetarian group) and I am one of ten counselors for the Vegetarian Union of North America (VUNA), a secular group. I write letters and articles to both Jewish and non-Jewish groups, so I am basically trying to increase awareness within the Jewish community and as broadly as I possibly can.


QUESTION: You are involved in a multitude of projects in which you invest an enormous amount of time in energy. Do you still have time to make plans? What are they?

ANSWER: I received both my bachelors and masters degrees (both in Civil Engineering) from City College, whose motto is “Look to the past; look to the present; look to the future.” I try to live up to that motto by working every day to build on past successes to try to be increasingly effective in the future. I plan to continue to promote A SACRED DUTY, engage in dialogues and debates with rabbis and others, write articles and letters to editors, speak to groups and do everything else possible to promote vegetarianism and a sustainable world. Through our efforts in promoting A SACRED DUTY, I have found dedicated volunteers throughout the US and many other countries, and I hope to continue to work with them to spread our messages.


QUESTION: And one final point. 'Meat is Murder' states PETA. What is your comment on that statement?

ANSWER: While I understand the frustration and outrage that prompted it, I would not use that language. I prefer to seek common ground and solutions, and that kind of language may make people very defensive and cause them to shut their ears to further arguments. As indicated previously, I try to appeal to people's reason, to their consciences, to their sense of compassion, to their religious beliefs and their desires for a better future world for themselves and their children.

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EVANA: Richard, we thank you for your explanations. Hopefully all animals will be treated with more respect and compassion when we talk to you again the next time.

Richard H. Schwartz: Thank you very much for this wonderful opportunity to express my views and for your very kind help so many times in the past. I look forward to working with you many times in the future, and I wish you much success.

Source: The Schwartz Collection of Over 130 Articles
Author: Herma Caelen spoke to Richard H. Schwartz on behalf of EVANA

Link: A Dialogue Between a Jewish Vegetarian Activist and a Rabbi
Link: The Russian translation of this interview