July 21, 2010
Reform Judaism
Official statements and historical and contemporary references on animals.
General Information
Reform Judaism—also known as Progressive or Liberal Judaism—is the largest branch of Judaism in North America. It emphasizes Tikkun Olam (repair of the world), a concept, according to the Reform movement, that requires Judaism to continuously re-form itself in response to the changing needs of changing times and circumstances.
Reform Judaism encourages each member to decide for him- or herself which mitzvoth (sacred acts) have meaning today, but it also asserts that certain tenets are central to the Jewish faith. These tenets include: belief in one God, to whom the Jewish people are bound in an everlasting covenant; belief that Torah is the work of inspired humans and that Torah's moral codes are the foundation of Jewish life; and a commitment to Israel and the full equality of all Israel's people.
Number of Members in the U.S. and Canada: 2.2 million
Governing Body:
Reform Judaism has no central governing body—each congregation has autonomy over its own services and programs. In the United States, educational and worship materials, as well as other forms of personal and congregational support, are available through the Union for Reform Judaism and the Central Conference of American Rabbis. The movement’s political interests are supported by the Religious Action Center for Reform Judaism.
Official Statements on Animals
The Central Conference of American Rabbis (CCAR) publishes the Mishkan T’filah, a Siddur (prayerbook) for North American Reform Jews. Prayers within the Mishkan T’filah remind us that all creatures are beautiful, are created by God, and are subjects of God’s compassion. The Mishkan T’filah also reminds us that the world is a fragile place that can be both damaged and healed by human activities. God allows us to choose our path on Earth, but warns that there will be no divine intervention if we choose a path of destruction. In order to encourage us to choose a path of healing, God has set aside the weekly Sabbath when we are to pause, contemplate the miracle of creation, and remember that faith is expressed most fully through loving actions.
Historical Statements on Animals
Reform Judaism was founded in the 19th century, but it, like all branches of Judaism, lays claim to the full history of the Jewish people. According to the Union for Reform Judaism (URJ), Judaism contains many concepts that historically have upheld environmental protection and the care of animals. These concepts include shomrei adam ("guardians of the earth"—a phrase which speaks "about the Jewish obligation to care for the environment"), tikkun olam ("the Jewish teaching that we are to repair the world in partnership with God"), and bal tashchit (the concept that " we should not be wasteful in our consumption and we should consider the value of even the tiniest insect as it is one of God’s creations”).
The URJ states that the concept of tsa’ar ba-alei chayim (the mandate to avoid causing pain to any living creature) has been especially relevant to animal protection throughout Jewish history. "In the Jewish view," says the URJ, "animals are just as much creatures of God as is humankind; and humankind has the responsibility, not only of respecting their needs and their feelings, but also of treating them with compassion." This concept is so important, says the URJ, that God will bring suffering or compassion to us in proportion to the suffering or compassion that we show to animals.
Contemporary References on Animals
Reform Judaism’s commitment to tikkun olam has inspired it to tackle a broad range of issues connected with animals. These issues include:
Endangered Species Protection: The Religious Action Center of Reform Judaism firmly supports the Endangered Species Act and "calls upon the federal government to: … manage all public lands in such a manner that preserves and restores biological diversity...”
Hunting: The Central Conference of American Rabbis (CCAR) contends that hunting for sport violates the principles of tsa’ar ba-alei chayim and of bal tashchit. Hunting for food is permitted, it says, but kashrut regulations require the animal to be "ritually slaughtered"--a requirement that makes food hunting impractical.
Medical Experimentation: The CCAR states that medical research on animals is permissible if it will save human lives. However, it continues, animals must not be subjected to pain during these experiments or be used in “frivolous” experiments such as cosmetic testing.
The Proper Care of Pets: The CCAR asserts that Reform Jews have a moral obligation to ensure that all domesticated animals are properly fed, rested, and given medical attention when necessary. Cruelty to pets is prohibited, including the abandonment or euthanizing of unwanted pets and the uncontrolled breeding of pets.
Vegetarianism: The Union for Reform Judaism (URJ) states that God created humans to be vegetarian, but allowed us to eat meat after the Flood as a concession to human weakness. Today, says the URJ, we may eat meat if we choose, but we should consider minimizing the amount we eat in order to improve our health and reduce our environmental impact.
Factory Farming: If one chooses to eat meat, says the URJ, one should strive to purchase meat that has been raised in the most humane manner possible. Factory farms often inflict "unnecessary pain on animals, [subjecting them to] cramped, confined spaces [in which they] are often drugged, mutilated and denied fresh air, sunlight, exercise and any enjoyment of life before they are slaughtered and eaten." Factory farms, therefore, violate Jewish moral principles, especially the principles of tsa’ar ba’alei chayim (compassion to living things), bal tashchit (prohibition against unnecessary destruction), and tikkun olam (repair of the world).