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‘Meet your meat’ and the ethics of factory farming

If the kashrut organizations can ban one unethical way of killing cows, they can revamp the whole system

Watching an old episode of Parks and Recreation recently, I came across this short vignette which encapsulates the ethical challenges inherent in today’s meat production industry. After inviting his employees to a barbecue, department boss Ron Swanson proceeds to introduce them to the pig that he intends to slaughter for lunch.

Ron says, “In my opinion, not enough people have looked their dinner in the eyes and considered the circle of life. This is your dinner. His name is Tom.”

Their reactions are both priceless, and fully understandable. The very thought that they would kill and eat a cute, precocious pig repulses everyone in the crowd. Ron is finally forced to relent when he learns that doing so in public park would violate numerous laws and health codes.

Today, we’re just like the people in this video: we of course want to eat the cute and cuddly animal, just as long as we don’t see that it was an animal, that it bled, or that it was alive at all. We want our meat in clean, ready to prepare packages, devoid of all possible messiness. And we certainly don’t want to think about how the animal was treated before someone, somewhere killed it for us.

I have been struggling with this ethical question lately.

I am by no means a vegetarian. I believe that God gave human beings the right to kill animals for necessary purposes including consumption and clothing. The very Torah scroll read in every synagogue around the world is written on an animal hide. Were it written on plain paper — no matter how fine and high-quality — it would not be kosher.

That being said, that same Torah demands that we take into account the treatment of those animals in life. The commandments prohibiting tza’ar ba’alei chayyim, require us to treat animals humanely, with care for their well-being. (see here, here, or just do a search on Google.) And it also seems clear that modern animal production — factory farming — fails to take the animal’s well-being into account, and falls far short of the Torah standards — both for meat and poultry. I’m not basing this on the numerous studies, reports and articles written on the subject over the past many years. Rather, I base my opinion on common sense: have you personally seen the cows regularly used for milk nowadays, with udders so large they can barely stand? What about the massive chicken pens in which chickens are raised in great density? I’m sure that there are many more issues about which we have absolutely no idea — not because we can’t know, but because we don’t want to. (Did you know that in the United States, there are currently no laws whatsoever that regular the treatment of farm animals? That’s pretty amazing to me, and tells me that as a society, we don’t want to know. We don’t want to think about the fact that the steak we’re eating came from an animal, and someone had to raise, feed and kill that animal on our behalf before it arrived in a neat plastic package at the grocery store.)

It’s therefore at least a bit gratifying that the Orthodox Union recently announced that it would no longer certify meat slaughtered with a method called, “Shackle and Hoist.”  Essentially, this involved flipping the animal upside-down before it was slaughtered. While this is certainly a positive development, the OU doesn’t get all the credit; the State of Israel does. According to the Times of Israel article, the OU issued its new guidelines,

after Israel decided to ban the import of any meat slaughtered using the method, in which the animal is pulled into the air by its legs and then flipped onto the ground before being slaughtered….Israel’s agriculture department banned the method for imported meat last year and gave slaughterhouses, many of which also produce kosher meat sold to the US, until June 1, 2018, to comply. The Israeli policy said that slaughterhouses had to install rotating pens to turn the animal upside down, which is seen as more humane than using shackle and hoist.

So, animal activists lobbied Israeli bureaucrats to change Israeli food production regulations, which thus gave the OU the cover it needed to change its policy. This teaches us a number of important lessons:

  • First of all, for many years the OU has claimed that it does not legislate on issues related to ethics, and that it only addresses the issue of whether a food is technically kosher. This new letter represents a sharp departure from this longstanding OU policy and opens the door to any number of other ethical issues. How indeed can we claim that food is kosher if the production of that food involved Torah violations? Theoretically, what if the OU learned that an animal producer was literally torturing animals in order to produce a special type of meat (a claim made by critics of goose-stomach-pumping to make fois-gras)? What if the OU discovered that a company it oversees was involved in systematic theft and corruption? Today, the OU can no longer look the other way.
  • This decision reinforces the centrality of the State of Israel in the Jewish world. Why did the OU wait for Israel to issue its new regulations? Did it feel that “shackle and hoist” is inhumane before Israel changed the regulations? Whatever the case, this should only encourage those involved in animal rights to focus even more strongly on the Israeli front, where there are people who are very receptive to these issues who we now know can make a difference not only in Israel, but in the kosher industry around the world.
  • This new policy addresses only the very last seconds of the life of an animal. It in no way addresses many, many other ethical issues, such as how the animal was born, raised, farmed, fed and brought to slaughter. What is the role of the OU — and the Israeli government — in issues like these?

This entire issue of factory farming has been bothering me for a while now.

On one hand, I’m not a vegetarian, nor do I wish to become one. I eat meat — far less than I used to — but still quite a bit. How can a person (me) who considers Jewish teaching and halachah primary to the way that I live, ignore major halachot, simply because I don’t see them before my very eyes — because I choose not to?

I actually agree with Ron Swanson. I think that you shouldn’t eat meat if you’ve never seen one being slaughtered, at least once. In a way, I wish there were a way to go back to the way they did it years ago. You went to the market and bought a chicken, which you took to the shochet to slaughter for you. It was gross. It was labor intensive. It was definitely more expensive. But at least you knew that it was an animal, and wasn’t raised on a factory farm in horrifying conditions.

I recently became aware of a brand of meat in Israel called Hai Bari — which claims that it is “the first and only food label in Israel that guarantees consumers that their meat and dairy products come from farms who implement the highest animal welfare standards.” (This isn’t what it seems either. It’s actually a response of Golan farmers to the Israeli government opening the market to the import of foreign cattle. They decided that if they can’t compete on price — which they can’t — they can at least try to corner the “ethical” market, which is fine by me.)

Changing factory farming is a very tall order. Like the rest of the crowd in the “Parks and Rec” video clip, most people really don’t want to “meet their meat.” They don’t want to know.

But I, and others like me, do want to know — not the name of the chicken that I’m eating, but at least that it was raised humanely and ethically. And I’m willing to pay more for the privilege, even if that means eating less meat and chicken to do it. I’m sure that I’m not alone.

I’d like to see the OU, the government of Israel, and even the animal rights movement  join forces in finding and encouraging new ways to create ethical meat and poultry production. This would give the kosher-eating public the sense that the food their eating isn’t just kosher technically, but ethically as well.

About the Author
Rabbi Reuven Spolter is the founder and director of Kitah (, a new online Jewish learning plaform bringing Jewish learning to Jewish schools and Jewish homeschooling families around the world. He is also the founder of the Mishnah Project (, an online flipped-classroom learning initiative focusing on using the power of visual learning to bring the Mishnah Yomit program to a global audience. He has served as community rabbi and taught formally and online for over two decades. He has taught and lectured to groups of all ages in communities around the world.
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