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The HSUS encourages people of faith to examine their roles and responsibilities toward the care of animals through the universal religious values of mercy and compassion. The documentary "A Sacred Duty: Applying Jewish Values to Help Heal the World" by Jewish Vegetarians of North America does just that with a critical examination of global warming and the detrimental impact of factory farming on the climate.
The film argues for changing our diets to help heal world hunger; shows the effects of pollutants that are killing the Earth, and exposes the cruel realities of factory farming industries.
The HSUS had a conversation with Richard H. Schwartz, Ph.D., associate producer of A Sacred Duty, and president of the Jewish Vegetarians of North America. Schwartz is also Professor Emeritus, College of Staten Island and author of "Judaism and Vegetarianism, Judaism and Global Survival, Mathematics and Global Survival," and more than 130 articles.
The HSUS: Global warming is gaining more attention than ever before. You've made a persuasive argument for Jews to take action on global warming in adherence with their religious values and responsibilities. Can you touch on some of these persuasive points?
Richard H. Schwartz: Judaism, like other religions, has very powerful teachings on preserving the environment:
We are to be "shomrei ha'adamah" (guardians of the Earth). This is based on Genesis 2:15, which indicates our responsibility to work the land, but also to guard it.
While, "the Earth is the Lord's" (Psalms 24:1), we are to be co-workers with God in preserving the environment.
There is a Jewish mandate to work at "tikkun olam," the repair and healing of the world.
There is a general mandate known as "bal tashchit," to avoid wasting or unnecessarily destroying anything of value. This is an extension by the Jewish sages of a law in Deuteronomy 20:19, 20, which forbids the cutting down fruit trees in a time of war to build battering rams to overcome an enemy fortification.
HSUS: Rabbi Fred Scherlinder Dobb points out that the term "environment" is another word for creation, saying it is more appropriate because we are part of creation as one species among millions. "Environment" he notes, seems more distant, apart from us. With 100 plant and or animal species said to be going extinct everyday, what will it take for people to take on their roles as stewards of creation—to conserve rather than consume?
RHS: I think it is essential that "tikkun olam," the mandate to repair and heal the world, become a central focus in religious life today. Religious leaders should make people aware of the many environmental threats that face the world today. For example, some climate scientists, including James Hansen of NASA are projecting that global warming could spin out of control within a decade, with disastrous results, unless major changes are soon made.
This warning is reinforced by the fact that there are almost daily reports of heat waves, melting of glaciers and polar ice caps, rising seas, severe storms, floods, droughts, wildfires and much more. Religious leaders should also stress applying their religion's teachings about environmental stewardship, such as the ones mentioned above.
HSUS: In the film, scripture is considered an "answer key" to living a faithful life, including caring for creation. When we are given the answers, why do so few follow?
RHS: Unfortunately, many people look on religion as a social activity or carry out their religious practices by rote. As Rabbi Abraham Joshua Heschel pointed out, one of the great threats to religion is taking things for granted. Religious leaders should point out that applying religious teachings about compassion, justice, peace, sharing and, in general, working for a better world are at least as important as ritual observance.
HSUS: Many people would not consider global warming, the animal products they buy at the grocery store and practicing their faith to be linked. The film illustrates this connection while unveiling the cruel treatment of animals in factory farming systems. The treatment of factory farmed animals is at odds with what Judaism and many other religions teach- respect for life and being responsible custodians of the Earth.
For people ready to change their diets, The HSUS advocates for the Three R's: Reduce, Refine and Replace. The HSUS also calls on individuals to advocate for more humane treatment of animals in those systems, such as bans on battery cages for hens and confinement crates for calves and pigs. Through the practice of their faith, what else can people do to make a difference for farm animals?
RHS: The most important thing that a person can do is become a vegan or, as a minimum, sharply reduce consumption of animal products. We should stress that the production and consumption of meat and animal products violate at least six religious mandates (they are expressed here in a Jewish context but can be readily adapted to other religions):
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 percent 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.
We should also stress that God would not prefer an animal-based diet that is bad for our health, harms defenseless animals, seriously damages the environment and wastes and valuable resources.
HSUS: In the documentary, a couple of Rabbis demonstrate ways they are helping the environment with their congregations. How can we motivate more religious leaders to follow this path and engage their communities?
RHS: I hope that a wide viewership will help. Already, many rabbis, including campus Hillel directors at Harvard, Yale, Cornell and about a dozen other colleges, have requested copies of "A Sacred Duty". One rabbi indicated that after viewing the documentary, he decided to give courses based on it to high school students and to adults.
I also think that in view of the perilous path the planet is now on, the animal rights, vegetarian and environmental movements should respectfully challenge religious leaders to apply their religious teachings in response to global warming and other environmental threats.
HSUS: How did this film come about?
RHS: I viewed a documentary produced by the Christian Vegetarian Association on Christianity and Vegetarianism, and thought it would be nice if Jewish vegetarians also produced a documentary that considered vegetarianism from a Jewish perspective. I suggested the idea in a Jewish Vegetarians of North America newsletter.
I received a very enthusiastic response from Lionel Friedberg, a multi-award winning movie maker who stated that it was essential that such a movie be made. I have had the great pleasure of working with Lionel for the past two years, and his commitment to successfully completing the movie in the most powerful way possible has been consistent. He, and his wife, a professional editor, worked diligently as a labor of love and dedication, accepting no professional fee at all, only reimbursement for their expenses.
Now we are committed to getting the movie to be seen by as many people as possible, and we are offering free DVDs to people who will arrange a screening or help promote the movie in some other way.
HSUS: What has been some of the feedback to the film that has surprised you?
RHS: I have been overwhelmed by the very positive response the movie has received. It seems that "A Sacred Duty" is exactly what many activists have been waiting for to help them in their outreach efforts. A sample of the blurbs and other positive responses the movie has received can be found at
asacredduty.com.
HSUS: When was the Jewish Vegetarians of North America established? How many members do you have? How can people find out more information about your organization?
RHS: JVNA was established in 1975, in the apartment of the founder and first president Jonathan Wolf, after a World Vegetarian Conference was held at the University of Maine. JVNA exists now largely through free weekly email newsletters that I edit. They are sent to about 800 people and then are forwarded by at least one group.
People can
contact me for more information. They can get more information about JVNA at our
website. I have over 130 articles, mainly on vegetarianism, and a free self-paced course on Judaism and Vegetarianism at
JewishVeg.com/Schwartz.
HSUS: Is there anything you would like to add?
RHS: Thanks for working with JVNA in increasing awareness that the world is heading toward an unparalleled catastrophe from global warming and other environmental threats, that religious values must be applied as part of the response and that a major shift toward plant-based diets is also essential to avoid disaster for the world's people.
We hope that "A Sacred Duty" will help initiate long overdue dialogues on vegetarianism and related issues. JVNA is very interested in engaging in discussions/dialogues/debates on such questions as "Should Jews be vegetarians?", "Should religious people be vegetarians?" and "Should people, in general, be vegetarians?"
HSUS: Thank you so much for this enlightening movie and for all of the work that you are doing to protect animals and the Earth. Many blessings to you and your family.
RHS: Many thanks to the leaders and everyone involved with HSUS for the wonderful work you are doing and have done for so long. I wish you much continued success, and I thank you for your kind support of "A Sacred Duty" and the extensive campaign we are building around it to help shift our imperiled planet to a sustainable path.
