Da Wikiquote, aforismi e citazioni in libertà.
  • Man's carnivorous nature is not taken for granted, or praised in the fundamental teachings of Judaism. The rabbis of the Talmud told that men were vegetarians in earliest times, between Creation and the generation of Noah. In the twelfth century Maimonides, the greatest of all rabbinic scholars, explained that animal sacrifices had been instituted in ancient Judaism as a concession to the prevalent ancient practice of making such offerings to the pagan gods (Mareh Nebuhim 111:32). The implication is clear, that Judaism was engaged in weaning men from such practices. Judaism as a religion offers the option of eating animal flesh, and most Jews do, but in our own country there has been a movement towards vegetarianism among very pious Jews. A whole galaxy of central rabbinic and spiritual teachers including several past and present Chief Rabbis of the Holy Land, have been affirming vegetarianism as the ultimate meaning of Jewish moral teaching. They have been proclaiming the autonomy of all living creatures as the value which our religious tradition must now teach to all of its believers.
(29 September 1986)

https://archive.org/stream/firststepanessa00maudgoog#page/n8/mode/2up translated by Aylmer Maude

Flourens https://archive.org/stream/perfectwayindie00kinggoog#page/n34/mode/2up/search/anthropoid


  • The list of things about which we must answer the question—is it kosher?—is endless: fur from baby seals clubbed to death? Products from endangered species? The chemicals contained in many prepared foods (look at the list of ingredients on some labels)? Products or services produced at the cost of human pain and misery? Coal from strip mines that destroy the land; oil from offshore wells that pollute the seas? After a moment's thought, you can easily add to this list. As you can see, the concept of kosher has to do with both the individual and the universe. Helping to take care of the business of the universe begins with taking care of ourselves. The Jewish tradition is very clear about this. Each of us is part of the whole, and we matter. We are therefore obliged to treat the temples of our bodies with the respect, gratitude, and even awe they deserve. Once we have learned to care for ourselves—as individuals, as families, as groups, as an entire species of human beings—we reestablish our organic connection with the will of God. This organic connection is neither abstract nor supernatural. It is based on a functional response to the ongoing processes of the universe. To discover these processes, all we have to do is open our hearts and eyes. If there is any great heresy, it is in making ourselves opaque to the world.

Talmud, "One should eat meat only if one has a special craving for it, and even then occasionally and sparingly." (Hullin 84a)