Author: Richard Schwartz

The joyous festival of Purim shares many connections with veganism. According to the Talmud (Megilla 13a), Queen Esther, the heroine of the Purim story, refrained from eating meat while she lived in the palace of King Achashveriosh. She was thus able to avoid violating the kosher dietary laws while keeping her Jewish identity secret. During Purim it is a mitzvah to give mat’not evyonim (charity to poor people). In contrast to these acts of sharing and compassion, animal-based diets involve the feeding of about 70 percent of the grain in the United States and over a third of the grain grown worldwide to farmed animals, while an estimated nine million people die of hunger and its effects annually and almost ten percent of the world’s people are chronically hungry. During the afternoon of Purim, Jews have a seudah (special festive meal), at which family and friends gather to rejoice in the Purim spirit. Serving only vegan food at these occasions would enable all who partake to be consistent with Jewish mandates to preserve our health, protect the environment, share with hungry people, conserve resources, and treat animals with compassion. On Purim, Jews emphasize unity and friendship by sending gifts of food (shalach manot) to friends. Vegans act in the spirit of unity and concern for humanity by having a diet that best shares Earth’s abundant resources. Because of the deliverance of the Jewish people that it commemorates, Purim is the most joyous Jewish holiday. By contrast, animals on factory farms never have a pleasant day, and millions of people throughout the world are too involved in worrying about their next meal to be able to experience many joyous moments. Mordechai, one of the heroes of the Purim story, was a nonconformist. The Book of Esther affirms: “And all of the king’s servants . . . bowed down and prostrated themselves before Haman. .But Mordechai would not bow down nor prostrate himself before him” (Esther 3:2). Today, vegans represent nonconformity. At a time when most people in the wealthier countries think of animal products as the main part of their meals, when McDonald’s and similar fast-food establishments are expanding, vegans are resisting and insisting that there is a better, healthier, more humane diet. Purim commemorates the deliverance of the Jews from the wicked Haman. Today, veganism can be a step toward deliverance for the world from modern problems such as climate change, hunger, pollution, and resource scarcities. Purim commemorates the time when conditions for the Jews changed from sorrow to gladness and from mourning to celebrating. Today, a switch to veganism could result in positive changes for many people, since plant-based diets would reduce health problems, environmental threats, and hunger. Jews hear the reading of the Megillah twice during Purim, in order to reeducate themselves about the terrible threats that faced the Jewish people and their deliverance. Jewish vegans believe that if Jews were educated about the horrible realities of factory farming and the powerful Jewish mandates about taking care of our health, showing compassion for animals, protecting the environment, conserving natural resources, and helping hungry people, they would seriously consider switching to vegan diets. ————————— Which Came First, the Chicken or the Egg? -a Purimshpiel Reb Henna taught: “Which came first, the chicken or the egg?  Clearly, the chicken.  How do we know this?  We learn from the Book of Esther that when Mordecai asked Esther to go before King Ahashveros to plead for the Jewish people, she was ‘chicken,’ fearing for her life. Only when Mordecai ‘egged’ her on, telling her that perhaps she was enabled to be queen for just this EGGcelent purpose, did she muster the courage and ‘scrambled’ to appear before the king.” Reb Roosta said, “Speaking of birds, I heard that a Heavenly voice once announced: ‘A Robin Redbreast in a cage puts all Heaven in a rage’”. (William Blake, “Auguries of Innocence”)  Reb Chicka responded,  “Not to EGGaggerate, but – If a robin redbreast in a cage puts all heaven in a rage, how feels heaven when, dies the billionth battery hen?” (Spike Mulligan, British comedian).  Reb Poultrie stated, “Since Queen Esther was a vegetarian to avoid violating the dietary laws while hiding her Jewish identity in the palace of King Ahashveros, and since our esteemed editor, Rabbi Judah, the Prince was stricken with pain for many years because he callously treated a frightened calf, perhaps we should Egg on Jews to protest against the current horrible treatment of chickens and other. animals. The joyous festival of Purim shares many connections with veganism. According to the Talmud (Megilla 13a), Queen Esther, the heroine of the Purim story, refrained from eating meat while she lived in the palace of King Achashveriosh. She was thus able to avoid violating the kosher dietary laws while keeping her Jewish identity secret. During Purim it is a mitzvah to give mat’not evyonim (charity to poor people). In contrast to these acts of sharing and compassion, animal-based diets involve the feeding of about 70 percent of the grain in the United States and over a third of the grain grown worldwide to farmed animals, while an estimated nine million people die of hunger and its effects annually and over ten percent of the world’s people are chronically hungry. During the afternoon of Purim, Jews have a seudah (special festive meal), at which family and friends gather to rejoice in the Purim spirit. Serving only vegan food at these occasions would enable all who partake to be consistent with Jewish mandates to preserve our health, protect the environment, share with hungry people, conserve resources, and treat animals with compassion. On Purim, Jews emphasize unity and friendship by sending gifts of food (shalach manot) to friends. Vegans act in the spirit of unity and concern for humanity by having a diet that best shares Earth’s abundant resources. Because of the deliverance of the Jewish people that it commemorates, Purim is the most joyous Jewish holiday. By contrast, animals on factory farms never have a pleasant day, and millions of people throughout the

  There is increasing evidence that the world is approaching a climate catastrophe. The hottest year in recorded history was 2024, breaking the record set just the year before. Amazingly, all 13 months from June 2023 to June 2024 broke monthly temperature records. All 25 years in the current century are among the 26 hottest years since temperature records have been kept worldwide. Because of the hotter temperatures, there has been a significant increase in the melting of glaciers and Polar ice caps, causing sea levels to rise rapidly. There has also been a substantial increase in the frequency and severity of heat waves, droughts, wildfires, storms, and floods.,  Climate experts are issuing increasingly dire warnings, indicating that an irreversible tipping point may soon occur, when climate spins out of control, with disastrous consequences. Israel is especially threatened by climate change because the hotter, drier Middle East projected by climate experts makes instability, terrorism, and war more likely. Also, a rising Mediterranean Sea could inundate the coastal plain that includes much of Israel’s population and infrastructure.  Hence, everything possible must be done to avert a global climate catastrophe.  Magillat Esther, read twice on Purim, tells how the Jews of ancient Persia were threatened with extinction and miraculously saved. Today, climate change threatens the entire world, and we must find a way to avert an unprecedented catastrophe. Because they recognized the great threats to their future, the Jews of ancient Persia took major steps to save themselves. They fasted for three days, seeking God’s help, and Queen Esther risked her life by appearing before King Ahasuerus without being called by the king, something that could be punished by death at the king’s discretion. Like the Jews of ancient Persia, the world’s people today must act to avert calamity. Every aspect of life should be considered in terms of reducing “carbon footprints.” Most importantly, we should shift toward plant-based diets to emulate Mordechai’s nonconformity and Esther’s not eating meat so that she could remain kosher while not revealing that she was Jewish.  Such a shift has two significant benefits for reducing climate threats. First, there would be far fewer cows and other farmed animals emitting methane, a greenhouse gas with over 80 times the capacity to heat the planet as CO2 per unit weight during the 10 – 15 years it is in the atmosphere. More importantly, such shifts have the potential to dramatically reduce CO2 presently in the atmosphere by permitting reforesting of the over 40 percent of the world’s ice-free land that is currently being used for grazing and raising feed crops for animals. The additional  trees would sequester much atmospheric CO2, reducing it from its current hazardous level to a much safer one. Unfortunately, the opposite is happening, with forests continuing to be destroyed to meet the needs of animal-based agriculture. The world is committing slow suicide, eating our way to extinction. Rabbis should eliminate and speak out against animal-based diets on Purim throughout the year because of the above points and because such diets violate basic Jewish teachings on protecting our health, treating animals with compassion, protecting the environment,  conserving natural resources, reducing hunger, and pursuing peace. Fortunately, it is much easier to shift to plant-based diets today because, in addition to the wide variety of fruits, vegetables, whole grains, legumes, nuts, and seeds available, there are many plant-based substitutes with appearances, textures, and tastes very similar to those of meat. Applying Judaism’s teachings to our diets will demonstrate the relevance of Judaism’s eternal teachings to current problems and help shift our precious but imperiled planet onto a sustainable path. There is no Planet B or effective Plan B

Shalom, You are cordially invited to a Zoom Tu Bishvat Seder on Tu Bishvat, Wednesday, February 12, from 8  to  930 PM Israel time (1:00 to 2:30 PM US Eastern time) You can attend at https://tau-ac-il.zoom.us/j/88447791056 The link for the ten pages of source sheets that will be the basis of the Zoom seder is https://drive.google.com/file/d/1k9V0a02e2M7lJXY1MTMxYLwmavqEHdT0/view?usp=sharing:. They will be screen-shared. I have conducted many Tu Bishvat seders in the past, both in rooms with attendees and by Zoom. You may attend the Seder without participating in the Tu Bishvat rituals, but If you wish to do so, please have at least one of the following at hand: fruit or nuts that have an outer shell, fruit that has a pit; fruit with neither an outer shell nor a pit, as well as some white grape juice or wine and some red grape juice or wine. Everyone is guaranteed a good time since there will be plenty of nuts at the seder. If you would like to learn more about Tu Bishvat, you might find some of my eight Tu Bishvat-related articles at the link below helpful: https://jewcology.org/2022/01/my-eight-articles-related-to-tu-bishvat-2/ When the world is approaching a climate catastrophe and facing other environmental threats, it is an important time to celebrate Tu Bishvat, the most environmental Jewish holiday, as if global survival matters, and to start treating Tu Bishvat as a Jewish Earth Day. I look forward to seeing you at the Zoom seder. Suggestions are very welcome. Please feel free to share this message. KOL tuv, Richard =====  

  Shalom, dear rabbi, As a respected community leader, you are in an excellent position to help create a habitable, healthy, environmentally sustainable world for future generations in a way that will promote Jewish teachings and significantly enhance the image of Judaism worldwide. It has become increasingly apparent that the world is rapidly approaching a climate catastrophe.  In early November, 2024 was already declared the hottest year worldwide in recorded history, surpassing the record established in 2023. Amazingly. all 23 consecutive months, from June 2023 to June 2024, broke monthly temperature records. There has been a significant increase in the frequency and severity of droughts, wildfires, storms, and floods. Climate experts warn that the world may soon reach an irreversible tipping point when climate spins out of control with disastrous consequences. Israel is especially threatened by climate change. A rising Mediterranean Sea could inundate the coastal plain that contains much of Israel’s population and infrastructure. And the future hotter and drier Middle Eat makes instability,  terrorism and war  more likely Everything possible must be done to reduce climate threats. Most important are shifts away from animal-based diets for two essential reasons. First, it would reduce the emissions from cows of methane, a very potent greenhouse gas. More importantly, it would enable the reforestation of the over 40% of the world’s ice-free land now used for grazing and growing feed crops for animals. The additional trees would sequester much atmospheric CO2, reducing it from its current hazardous level to a much safer one, significantly reducing climate threats. It is also consistent with Jewish values, as animal-based diets and agriculture seriously violate Jewish teachings on preserving our health, treating animals compassionately, protecting the environment, conserving natural resources, reducing hunger, and pursuing peace. It is also much easier to adopt a plant-based diet today because of the increasing abundance of plant-based substitutes with appearances, textures, and tastes very similar to meat and other animal products. So, please consider the points in this message with your congregation and colleagues, and please consider with them shifting to a plant-based diet.  If you have comments or suggestions, would like more information, and/or would like to be actively involved in this initiative, please respond to this email. Below are URLs for organizations’ websites and links to articles that provide further information. KOL tuv, Richard (Schwartz) —————— Center for Jewish Food Ethics    JewishFoodEthics.org  Jewish Vegan Life       JewishVeganLife.org  Shamayim: Jewish Animal Advocacy    shamayim.us  —————— Why Jews Should Be Vegans or at least Vegetarians https://blogs.timesofisrael.com/why-jews-should-be-vegans-or-at-least-vegetarians/ ——————— Is Eating Meat and 0……………..0………Other Animal Products Halachically Justifiable Today? https://jewish-vegan.org/is-eating-meat-and-other-animal-products-halalachically-justifiable-today.html ———————— Applying Jewish Values to Help Avert a Climate Catastrophe https://blogs.timesofisrael.com/applying-jewish-values-to-help-avert-a-climate-catastrophe/ —————- My over 300 related articles plus links to some of my books, including “Vegan Revolution: Saving Our World, Revitalizing Judaism”  Jewish-Vegan.org 

The titles are: Chanukah and Vegetarianism and Veganism 2. Miraculously Stretching the Oil:  Dietary Connections to Energy Use 3. Celebrating Miracles at Chanukah 4. Eight Reasons to Become Vegan During Chanukah 5.  Chrismukah: Giving Thanks for Miracles! 6. Chanukah and Veganism ========================= 1. Chanukah and Vegetarianism and Veganism                Many connections can be made between vegetarianism and veganism (henceforth veg*ism)  and the Jewish festival of Chanukah: 1. According to the Book of Maccabees, the Maccabees lived on plant foods since they were unable to get kosher meat when they hid in the mountains to avoid capture. 2. The foods associated with Chanukah, latkes (potato pancakes) and sufganiyot (fried donuts) are vegetarian foods (and would be vegan foods if egg substitutes were used), and the oils that are used in their preparation are a reminder of the oil used in the lighting of the Menorah at the rededication of the Temple after the Maccabean victory. 3. Chanukah represents the triumph of nonconformity. The Maccabees stuck to their inner beliefs, rather than conforming to external pressure. They were willing to say: This I believe, this I stand for, this I am willing to struggle for. Today, veg*ans represent non-conformity. At a time when most people in the wealthier countries think of animal products as the main part of their meals, when the number of fast food establishments is growing rapidly, when almost all celebrations involve an abundance of animal products, veg*ans are resisting and insisting that there is a better, healthier, more compassionate, more environmentally sustainable diet. 4. Chanukah represents the victory of the few, who practiced God’s teachings, over the many, who acted according to the values of the surrounding society. Today veg*ans are a very small minority in most countries, but they believe that veg*ism is the dietary approach most consistent with Jewish values, since it is consistent with God’s original dietary regimen  (Genesis 1:29) and with religious mandates to preserve our health, treat animals with compassion, protect the environment, preserve natural resources, and share with hungry people. 5. Chanukah commemorates the miracle of the oil that was enough for only one day, but miraculously lasted for eight days. A switch to veg*ism on the part of the world’s people could help cause an even greater miracle: the end of the scandal of world hunger which results in the death of an estimated nine million people annually and almost 10 percent of the world’s people being chronically hungry, while about 70 percent of the grain produced in the US and over a third of the world’s grain is fed to animals destined for slaughter. 6. The ratio of eight days that the oil burned compared to the one day of burning capacity that the oil had is the same ratio (8 to 1) that is given for the pounds of grain that are necessary to produce a pound of beef in a feedlot. The miracle of the oil brings the use of fuel and other resources into focus, and veg*an diets make resources go much further, since far less water, fuel, land, pesticides, fertilizer, and other agricultural resources are required for veg*an diets than for animal-based diets. 7. Chanukah also commemorates the rededication of the Temple in Jerusalem after it was defiled by the Syrian-Greeks. The Hebrew root of the word Chanukah means dedication. Today, a shift to veg*ism can be a major factor in the rededication and renewal of Judaism, because it would show that eternal Jewish values are relevant to everyday Jewish life and to addressing current problems, such as hunger, pollution, resource scarcity, global climate change, and huge health care expenditures. 8. Candles are lit during each night of Chanukah, symbolizing a turning from darkness to light, from despair to hope. According to the prophet Isaiah, the role of Jews is to be a “light unto the nations” (Isaiah 42:6). For many Jews, veg*ism is a way of adding light to the darkness of a world with slaughterhouses, factory farms, and other examples of oppression. 9. Chanukah commemorates the deliverance of the Jews from the Syrian Greeks. So, today, veg*ism can be a step toward deliverance from modern problems such as hunger, pollution, and resource scarcities. 10.  The prophetic portion read on the Shabbat of Chanukah indicates that difficulties can best be overcome “not by might and not by power, but by My spirit, says the Lord of hosts” (Zechariah 4:6). Today, Jewish veg*ans are arguing that the way to a better world is not by exercising our power over animals, but by applying the spirit of God, “Whose compassion is over all of His works.” (Psalm 145:9) 11. The Hebrew root of the word Chanukah also means education, Jewish veg*ans believe that if Jews were compassionately educated about the horrible realities of factory farming and the powerful Jewish teachings about taking care of our health, showing compassion to animals, protecting the environment, conserving natural resources, and helping hungry people, they would feel motivated to switch toward veg*an diets. 12. At the morning services during each day of Chanukah, there is a recitation of Hallel, the psalms of praise from Psalm 113 to 118. During the Sabbath of Chanukah and every other Sabbath during the year, the morning service has a prayer that begins, “The soul of all living creatures shall praise God’s name.” Yet, it is hard for animals to join in the praise of God when about nine billion animals are killed annually in the U. S. for their flesh after suffering from cruel treatment.      In view of these and other connections, I hope that Jews will enhance their celebrations of the beautiful and spiritually meaningful holiday of Chanukah by making it a time to begin striving even harder to live up to Judaism’s highest moral values and teachings by moving toward a veg*an diet. =========================      Miraculously Stretching the Oil:  Dietary Connections to Energy Use   The Jewish festival of Chanukah commemorates the miracle of

  This article was co-edited by Prof. Dan Brook (Bio at end)   Christmas on December 25 and Chanukah on 25 Kislev periodically coincide and do so again in 2024 on Christmas Day, which is the first night of Chanukah. Some are calling it Chrismukah. Some are calling it another miracle! Hope springs eternal. Indeed, it’s always been an integral part of Jewish and American history, spirituality, and politics. Without hope, there wouldn’t be a Chanukah; without hope, there might not even be a Jewish community; without hope, there might not be America or Israel. That’s the power of radical hope! Christmas has been celebrated for over 1600 years and Chanukah has been celebrated for 2100 years since the 2nd century BCE. The two holidays may be united in our gratitude for Light, Liberty, and the Pursuit of Latkes. We don’t know if Jesus ever ate latkes, but as a Jew, he celebrated Chanukah, which is mentioned in the Christin Bible as the Feast of Dedication, it’s former name. Jewish survival is a miracle of hope. Increasing light at the darkest time of the year to celebrate Chanukah and Jewish survival is also a miracle. Each year, we should be grateful for our miracles and we should work and hope for further miracles. We sincerely hope that Jews and Christians will enhance their celebrations of this spiritually-meaningful Judeo-Christian holiday of Chrismukah by making it a time to strive even harder to live up to Judaism’s and Christianity’s highest moral values and teachings. For most of us, we certainly don’t need more “things” in our homes or more food in our bellies; instead, we need more meaning, purpose, gratitude, peace, love, and spirit in our lives. There are a variety of ways to accomplish this. One significant way we can do this, on a daily basis, is by moving towards plant-based lifestyles. Chanukah commemorates the single small container of pure olive oil — expected to be enough for only one day — which, according to the Talmud (Shabbat 21b), miraculously lasted for eight days in the rededicated Temple on the 25th of Kislev, two years after it was defiled by the Syrian-Greeks, who were ruled by the tyrannical King Antiochus IV. In kabalistic (Jewish mystical) thought, according to Avi Lazerson, “oil is symbolic of chochmah (wisdom), the highest aspect of the intellect from which inspirational thought is derived”. A switch to vegetarianism or veganism would be using our wisdom and compassion to help inspire another great miracle: the end of the tragedy of world hunger, therefore ensuring the survival of tens of millions of people annually. Currently, from one-third to one-half of the world’s grain, and about three-quarters of major food crops in the U.S. (e.g., corn, wheat, soybeans, oats, alfalfa), is fed to animals destined for slaughter, while about one billion poor people chronically suffer from hunger and malnutrition and their debilitating effects, tens of thousands of them consequently dying each day, one every few seconds. Billions of cows, pigs, chickens, turkeys, and others are bred in unnatural and brutal conditions, leading to injuries and ill-health, first for them and eventually for their consumers. Maimonides, the great rabbi, physician, and scholar known as the Rambam, who wrote that the pain of people is the same as the pain of other animals (Guide for the Perplexed), ruled that one must literally sell the clothes one is wearing, if necessary, to fulfill the mitzvah of lighting the menorah and celebrating the miracle (Hil. Chanukah 4:12). Uniting physical needs and spiritual needs is vitally important for the body, the mind, and the spirit. In the joyous process of celebrating our holidays — including Christmas, Chanukah, and Chrismukah — other beings shouldn’t have to be enslaved, tortured, and killed by our tyranny over them for a passing pleasure. No one should ever have to die on our account or in our name, especially for the purpose of celebration. Chanukah represents the victory of the idealistic and courageous few, over the seemingly invincible power and dominant values of the surrounding society. We learn through both our religious studies and history that might does not make right, even if it sometimes rules the moment. Therefore, quality is more important than quantity; spirituality is more vital than materialism, though each is necessary. “Not by might and not by power, but by spirit”, says Zechariah 4:6, part of the prophetic reading for Shabbat Chanukah. Today, vegetarians and vegans are relatively few in number — though growing — and billions of captive factory farm animals are powerless to defend themselves, but the highest ideals and spirit of Judaism and Christianity — namely, peace, justice, and liberation — are on their side. Still believing in brute force, materialism, greed, and gluttony, the world presently wastes a staggering and nearly unimaginable amount on total military might annually (with about half of that amount by the U.S. alone), while half the world’s population barely survives on $2 a day or less and, as noted, some don’t even survive. Security does not come from superior physical forces or from authoritarian political conditions, as the Chanukah and Christmas stories and contemporary events remind us. Collective security lies in a peaceful, just, sustainable, and beloved society, what Reverend Martin Luther King, Jr. described as the justice of “positive peace”, just as personal security lies in a healthy and sustainable lifestyle. These are deeply and intimately related. (Rev. King’s widow said she thought he would have become vegan had he lived longer as a logical extension of his philosophy of non-violence.) The Jewish anti-imperialist insurgency that inspired the Chanukah story, led by the Macabees, was sparked when a pig was killed and Rabbi Eleazar and other Jews were ordered to eat it. Those who refused, including nonagenarian Rabbi Eleazar, were summarily killed. According to the Book of Macabees, some Macabees lived on plant foods — to “avoid being polluted” — when they hid in caves and in the mountains to escape capture. Further, the major

Humanity’s most urgent issue is whether a climate catastrophe can be prevented. Alarming trends and recent extreme climate events suggest that the world is approaching a critical tipping point. In 2024, heat waves were so frequent and intense that by early November, the year was declared the hottest in recorded history—breaking the previous record set just one year earlier in 2023. Astoundingly, all 13 months from June 2023 to June 2024 set new monthly temperature records. Additionally, 25 of the 26 .hottest years on record have occurred in this century. This relentless warming is driving an increase in the frequency and severity of droughts, wildfires, storms, and floods. Reports of devastating climate events now occur almost daily. For instance, in November 2024, Spain was overwhelmed by catastrophic flooding after receiving a year’s rainfall in just eight hours. Also, the southeastern United States was battered by two massive hurricanes within weeks. These storms, often more severe due to rising sea levels, higher atmospheric moisture, and warmer seas, highlight the dire consequences of a warming planet. In 2018, the Intergovernmental Panel on Climate Change (IPCC), comprising climate experts worldwide, issued a dire warning: “Unprecedented changes” must occur by 2030 to avert a climate catastrophe. Yet, greenhouse gas emissions continue to rise unabated. UN Secretary-General António Guterres recently declared the situation a “code red for humanity,” emphasizing that delay equates to devastation. While severe climate impacts already mark the present, the future looms even darker for several key reasons: Current catastrophic events have unfolded with global temperatures approximately 1.5°C (2.7°F) above pre-industrial levels. Yet, scientists project that this rise could at least double by the end of the century, intensifying the frequency and severity of extreme weather events. 2. Climate experts identify 350 parts per million (ppm) of atmospheric CO₂ as the threshold for avoiding the worst climate impacts. However, CO₂ levels now exceed 420 ppm and continue to increase by 2–3 ppm annually 3. Self-reinforcing positive feedback mechanisms could lead to an irreversible tipping point when climate spins out of control. For example, as temperatures rise, increased air conditioning usage leads to higher fossil fuel consumption, which emits more greenhouse gases, further exacerbating global warming in a vicious cycle. 4. Military experts warn of unprecedented refugee crises caused by heat waves, droughts, wildfires, and floods. This mass displacement could fuel social and political instability, terrorism, and conflict, as already evidenced by climate-induced migrations contributing to civil wars in Sudan and Syria. Israel faces especially acute climate risks. The Middle East is warming faster than most other regions and is becoming increasingly arid. Rising sea levels threaten Israel’s coastal plain, home to much of the nation’s population and infrastructure. Preventing a climate catastrophe must become the central focus of human civilization. Every aspect of modern life should be reevaluated to minimize carbon footprints. Necessary actions include transitioning from fossil fuels to renewable energy sources like solar and wind, producing more efficient technologies, improving public transportation, and promoting recycling and composting. However, the most urgent and impactful change is transitioning away from animal-based agriculture and diets. This shift is crucial for two reasons: First, farmed animals, particularly cows, emit methane—a greenhouse gas over 80 times more potent than CO₂  per unit weight in the 10 – 15 years it is in the atmosphere. Reducing livestock numbers would significantly lower methane emissions. Second, animal agriculture currently occupies over 40% of the world’s ice-free land for grazing and feed crop production. Transitioning to plant-based diets would free up this land for reforestation, which could sequester vast amounts of CO₂ and help bring atmospheric levels back to safer thresholds. Despite these opportunities, the opposite trend persists: forests are being cleared to expand animal agriculture, propelling humanity toward ecological collapse.  As systems engineer Dr. Sailesh Rao argues in his seminal paper Animal Agriculture Is the Leading Cause of Climate Change, the total impact of animal agriculture—including its “opportunity cost” of lost reforestation—accounts for 87% of human-caused greenhouse gas emissions. To avert catastrophe and secure a livable, environmentally sustainable world for future generations, society must embrace plant-based diets on a large scale. This transition need not feel like a sacrifice; today, plant-based substitutes for meat and dairy offer nearly identical taste, texture, and appearance. With growing awareness and innovation, a plant-based future is not just possible—it’s necessary. It would be consistent with Jewish teachings on preserving our health, treating animals with compassion, protecting the environment, conserving natural resources, reducing hunger, and pursuing peace. Reforestation and dramatically reducing meat consumption are critical steps to mitigate climate change. Preventing a climate catastrophe requires immediate, collective action—and a transformation of our relationship with food, the environment, and one another.  There is no Planet B or effective Plan B.c

Veganism is the diet most consistent with fundamental Jewish teachings.  Judaism emphasizes pikuach nefesh, that Jews should carefully preserve our health and our lives. Of the 613 Jewish mitzvot (commandments), 610 can be overridden if it might help save a life. The only three exceptions are the prohibitions against murder, idolatry, and sexual immorality. However, many scientific studies have linked animal-based diets to an increased risk of heart disease, stroke, several types of cancer, and other life-threatening diseases. These findings are consistent with the fact that humans are very different from omnivorous and carnivorous animals, in terms of our hands, teeth, digestive systems, stomach acids, instincts, and other factors. Animal-based diets also significantly increase the chances of pandemics, with their many adverse health effects. Judaism forbids tza’ar ba’alei chayim, inflicting unnecessary pain onanimals. Jews are to be rachmanim b’nei rachmanim (compassionate children of compassionate ancestors), imitating God, ‘Whose compassion is over all His works’ (Psalms 145:9). Despite this, the vast majority of farmed animals—including those raised for kosher consumers—are reared 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. Billions of animals on factory farms are cruelly treated, denied satisfaction of their basic instincts. Three examples: (1) dairy cows are artificially impregnated annually on what the industry calls ‘rape racks’ so that they will constantly give milk, and their calves are almost immediately taken away, with great anguish to both, (2) male chicks are cruelly killed immediately after birth at egg laying hatcheries because they can’t lay eggs and have not been programmed to have much flesh, and (3) hens’ are kept in spaces so small that they can’t raise even one wing and their beaks are painfully cut off without the use of any pain killer, so they will not harm other hens when pecking at them in frustration at all their natural instincts being thwarted. Judaism teaches that “the human being (Adam) was put into the Garden of Eden to work the land and to guard it” (Genesis 2:15). Jews are to be God’s partners and co-workers in preserving the world. However, modern intensive livestock agriculture contributes disproportionately to climate change, soil erosion and depletion, air and water pollution, overuse of chemical fertilizers and pesticides, the destruction of tropical rainforests and other habitats, desertification, and other environmental damage. Animal-based agriculture is the prime cause of climate change for two reasons..First, cows emit methane, a greenhouse gas about 80 times as potent per unit weight in heating the atmosphere as carbon dioxide during its 10 – 15 years in the atmosphere. Second, about 43 percent of the world’s ice-free land is used for grazing and growing feed crops for animals. Largely due to the substantial reduction of trees, atmospheric CO2 has passed 420 parts per million( ppm), significantly above the 350 ppm that climate experts think is a threshold value for sustainability. Reforesting much of the land now used for animal agriculture would help avert a climate catastrophe, leaving a habitable, healthy, environmentally sustainable world for future generations. Israel is especially threatened by climate change because, among other problems, a rising Mediterranean Sea could inundate the coastal plain that contains much of Israel’s population and infrastructure, and (2) the hotter and drier Middle East that climate experts predict makes instability, terrorism, and war more likely, according to military experts. Judaism mandates bal tashchit (that we are not to waste or unnecessarily destroy anything of value, and that we are not to use more resources than are needed to accomplish a purpose). Nonetheless, animal agriculture wastes grain, land, water, energy, and other resources. For example, it can take as much as 13  times as much water for a person on an animal-based diet than for a vegan diet, primarily due to the need for vast amounts of irrigation water to produce feed crops for animals.  Judaism, furthermore, emphasizes that we are to assist the poor and share our bread with hungry people. However, about 70 percent of the grain grown in the United States is fed to animals destined for slaughter, while an estimated nine million people worldwide die annually because of hunger and its effects and almost ten percent of the world’s people are chronically hungry. Making the situation especially distressing is that healthy foods like soy, corn, and oats, high in fiber and complex carbohydrates and devoid of cholesterol and saturated fat, are fed to animals, producing meat and other animal foods that have the opposite nutrients. In addition,, while Judaism stresses that we must seek and pursue peace (Isaiah 34:14),  the wasteful use of resources associated with animal-based diets makes war more likely. Noting that the Hebrew word for bread  (lechem) and war (milchamah) come from the same root, the Hebrew sages deduced that nations are more likely to engage in war when there is a shortage of grain and other resources. This deduction has been proven correct many times throughout world history.  One could say dayenu (it would be enough) after any of the preceding arguments because each constitutes a serious conflict between Jewish values and current practices that should impel Jews to switch to a plant based diet. Combined, they make a compelling case for change. The diet for the Garden of Eden was completely animal-free (Genesis 1:29), as will be the diet during the Messianic period, the other ideal time in the Jewish tradition, according to Rabbi Abraham Isaac Hakohen Kook, first chief rabbi of pre-state Israel. He based his belief on the prophecy of Isaiah (11:6-9): “The wolf shall dwell with the lamb, … the lion shall eat straw like the ox, … and no one shall hurt nor destroy in all of God’s holy mountain.” Another reason for Jews to have animal-free diets is that it makes it far easier to be kosher when a kitchen does not include meat and dairy foods. Also, there have been scandals in the

This article was co-authored by Michael Gribov. Director of Movement Building for Jewish Vegan Life. The world is at a tipping point. The United Nations has declared a “code red for humanity” in response to the accelerating climate crisis. From rising sea levels to extreme weather events, the planet is being pushed to the brink by human activity. As the effects of climate change become more pronounced, it is clear that we are running out of time to avert catastrophic damage.In the face  ofsuch an overwhelming crisis, many are left wondering: What can I, as one person, do? For the Jewish community, the answer is rooted in our long-standing tradition of ethical action and responsibility. As Jews, we are commanded to engage in tikkun olam, the repair of the world. Today, that sacred charge includes addressing the environmental destruction caused by climate change. Climate Change and Jewish Values Jewish teachings emphasize the importance of caring for creation. In Bereishit (Genesis), the Torah describes the creation of the world and places humanity in a position of stewardship. We are instructed to “work it and protect it” (l’ovdah u’lshomrah) (Genesis 2:15)—to use the earth’s resources wisely but also to safeguard its integrity for future generations. This responsibility lies at the heart of the Jewish response to the environmental crisis. Our tradition also teaches us the concept of bal tashchit, the prohibition against unnecessary waste and destruction. In Deuteronomy 20:19-20, we are specifically commanded not to destroy fruit-bearing trees during times of war. This commandment has been expanded by the rabbis to mean that we should avoid any form of reckless destruction, whether of nature, resources, or the environment. In a world where ecosystems are collapsing, forests are being destroyed, and species are going extinct, bal tashchit speaks to our moral duty to prevent further harm. As the impacts of climate change intensify, Jewish values offer a framework for action, reminding us that environmental protection is not merely an option, but an obligation. A Call to Action The climate crisis is often framed in global, abstract terms, but its impacts are deeply personal. From the deadly wildfires in California and Greece to unprecedented floods in New York, Germany, Spain, and China, no part of the world is immune. Israel, too, is increasingly affected by the crisis, facing severe droughts, heat waves, and water shortages. These events are not isolated—they are part of a larger pattern that will only worsen unless we take urgent action. According to a 2021 report by the Intergovernmental Panel on Climate Change (IPCC), human-induced climate change has already caused widespread and rapid changes in the atmosphere, ocean, and land. The report warns that if immediate and transformative measures are not taken, we will see temperature increases of 1.5°C to 2°Cfrom the start of the Industrial Revolution, leading to irreversible damage to ecosystems and human communities. This is the “code red” moment—the last chance to prevent irreversible consequences for humanity and the planet. In this moment of crisis, the Jewish community cannot afford to stand on the sidelines. We must be part of the solution. Our tradition compels us to take immediate action, both as individuals and as a collective. The Power of Plant-Based Living Animal-based agriculture is the prime cause of climate change for two reasons..First, cows emit methane, a greenhouse gas about 80 times as potent per unit weight in heating the atmosphere as carbon dioxide during its 10 – 15 years in the atmosphere. Second, about 43 percent of the world’s ice-free land is used for grazing and growing feed crops for animals. Largely due to the substantial reduction of trees, atmospheric CO2 has passed 420 parts per million( ppm), significantly above the 350 ppm that climate experts think is a threshold value for sustainability. Reforesting much of the land now used for animal agriculture would help avert a climate catastrophe, leaving a habitable, healthy, environmentally sustainable world for future generations. Israel is especially threatened by climate change because, among other problems, a rising Mediterranean Sea could inundate the coastal plain that contains much of Israel’s population and infrastructure, and (2) the hotter and drier Middle East that climate experts predict makes instability, terrorism, and war more likely, according to military experts. A shift to plant-based diets could reduce global food-related greenhouse gas emissions by up to 70%, according to a study published in the journal Nature. This simple lifestyle change would not only help mitigate climate change, but also reduce deforestation, conserve water, and promote biodiversity. For Jews committed to tikkun olam, plant-based living represents a powerful and immediate way to make a positive difference for the planet. Jewish Vegan Life, a nonprofit advocating for plant-based living rooted in Jewish wisdom, has been at the forefront of promoting plant-based diets as part of the solution to the climate crisis. Through campaigns like Shofar for Change, which uses the symbolism of the shofar’s call to awaken us to urgent action, Jewish Vegan Life is raising awareness about the connection between our food choices and the health of the planet. To learn more about the organization and how you can take part in its life-saving initiatives, visit JewishVeganLife.org. Collective Jewish Leadership in Sustainability Judaism teaches us the power of collective action. In moments of crisis, it is not enough for individuals to act alone—communities must come together to create meaningful change. This principle is at the heart of the Jewish response to the climate emergency. Whether through advocacy, education, or direct action, the Jewish community can be a leading voice in the fight against climate change. Already, Jewish organizations around the world are stepping up. Synagogues are installing solar panels, Jewish schools are teaching environmental stewardship, and Jewish environmental organizations like Hazon are mobilizing people to live more sustainably. These initiatives reflect the deeply rooted Jewish commitment to ensuring a livable planet for future generations. But we need to do more. Every Jewish community, from local congregations to global organizations, must prioritize climate action. This includes integrating