Ethical Consumption
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Hidden Sparks
SLINGSHOT CONTACT Rebecca Neuwirth BOARD CHAIR Matthew Bronfman PHONE 212-891-1403 A RESOURCE GUIDEBUDGET $520,000 EMAIL [email protected] INCEPTION 2005 SLINGSHOT FOR JEWISH INNOVATION MEET THE INNOVATORS: INNOVATORS: THE MEET the from for video messages www.slingshotfund.org/videos Visit in Jewish and life. projects organizations innovative most the of leaders introduction why do we create Slingshot? This is the ninth annual edition of Slingshot. So, here’s your homework assignment: Creating this guide takes nearly a year of evaluation, due diligence, discussion, and 1. Read this book and find a project that design. Slingshot represents the combined excites you. Then reach out to its leaders! If effort of nearly 100 people across North you are a participant, a volunteer, or a funder, America, and it costs an arm and a leg to you are what they need in order to grow. print. And then, we give it away for free. 2. Share this book with someone who Why? doesn’t find Jewish life personally relevant. Visit www.slingshotfund.org/order, and order Because the following pages include an that person a free copy. important story about the Jewish community, and we want you to read it – and share it. 3. Discuss this book with your family, Slingshot ’13-’14 tells the narrative of how friends, and colleagues. Slingshot is the Jewish community can remain relevant intended to be a conversation starter: Ask and thrive as the world changes around your parent to pick a favorite organization, it. Over the following pages, you will read and talk about why. -
The Jewish Star
The Jewish Star Independent and original reporting from the Orthodox communities of Long Island VOL. 8, NO. 21 MAY 22, 2009 | 28 IYAR 5769 www.thejewishstar.com KOREN SIDDUR School Board election READERS WEIGH IN Kosher Bookworm results online at Letters to the Editor Page 3 www.thejewishstar.com Page 4 IN MY VIEW Kosher Bubby’s and then some Varied support for new ethical seal interview BY MICHAEL ORBACH At Café Nana, a quaint, privately owned restaurant in the Columbia University Hillel, a new type of certification adorns the wall. Unlike the eatery’s hechsher, which certifies that the food being prepared is strictly kosher, this one, known as the A heritage trip to Poland Tav HaYosher, ensures something entirely different, that is best explained in the words of Alex, a Mexican immigrant who works in the kitchen: “It’s good,” he said. “They come here and ask how much [I get] paid.” BY DINA SANDHAUS Tav HaYosher, an initiative by the Orthodox social activism group Uri L’Tzedek, is a hechsher for workers’ rights. It ensures that basic labor conditions in restaurants are met: rom my dorm room in Israel, I ner- workers are paid at least minimum wage and given overtime, vously picked up my cell phone and and restaurants maintain a safe work environment. Each dialed her phone number; she restaurant that has the seal receives a visit every four to six answered. I could not articulate any F weeks by a compliance officer who goes through the restau- words, I was sobbing uncontrollably and the rant payroll and speaks confidentially to employees about tears were not allowing me to speak. -
Birthright Israel, Jewish Peoplehood, and the Opportunities and Dangers of Religious Journeys
2 Encountering the Other: Birthright Israel, Jewish Peoplehood, and the Opportunities and Dangers of Religious Journeys Sylvia Barack Fishman Fellow Travelers—or Itineraries to Different Destinations? What is the impact of Orthodox participation in transdenomina- tional Jewish activities? the Synagogue Council of Massachusetts has for many years run a Unity Mission, bringing boston-area Orthodox, Conservative, and Reform young leaders to New york to visit Ortho- dox, Conservative, and Reform rabbinical seminaries. the journeys have been a great success. yeshiva University, the Jewish theological 27 Non Orthodox Relationships.indb 27 7/13/10 10:06 AM Sylvia Barack Fishman Seminary, and Hebrew Union College each provides prestigious, em- pathetic, and effective speakers. boston participants have the opportu- nity to discover everything they always wanted to know but never had a chance to ask about other wings of Judaism (and sometimes about their own). but the most successful aspects of the SCM Unity Missions were the friendships and respect that developed among Jews across denomi- national lines. Participants said they discovered that Orthodox Jews were not narrow-minded bigots, that Conservative Jews had standards, and that Reform Jews cared deeply about Jewishness, israel, and klal Yisrael, Jewish peoplehood. One Reform woman remarked to me in wonderment when she came back from a SCM Unity Mission: “there were two Orthodox men on my mission. i had never really spoken to Orthodox men be- fore, and i was blown away. they were the most gentle, interesting, and non-sexist men of any religious persuasion i had ever met.” As it happened, i knew both of the men she was talking about, and her de- scription was more or less accurate. -
Defining Purity and Impurity Parshat Sh’Mini, Leviticus 6:1- 11:47| by Mark Greenspan “The Dietary Laws” by Rabbi Paul S
Defining Purity and Impurity Parshat Sh’mini, Leviticus 6:1- 11:47| by Mark Greenspan “The Dietary Laws” by Rabbi Paul S. Drazen, (pp.305-338) in The Observant Life Introduction A few weeks before Passover reports came in from the Middle East that a cloud of locust had descended upon Egypt mimicking the eighth plague of the Bible. When the wind shifted direction the plague of locust crossed over the border into Israel. There was great excitement in Israel when some rabbis announced that the species of locust that had invaded Israel were actually kosher! Offering various recipes Rabbi Natan Slifkin announced that there was no reason that Jews could not adopt the North African custom of eating the locust. Slifkin wrote: “I have eaten locusts on several occasions. They do not require a special form of slaughter and one usually kills them by dropping them into boiling water. They can be cooked in a variety of ways – lacking any particular culinary skills I usually just fry them with oil and some spices. It’s not the taste that is distinctive so much as the tactile experience of eating a bug – crunchy on the outside with a chewy center!” Our first reaction to the rabbi’s announcement is “Yuck!” Yet his point is well taken. While we might have a cultural aversion to locusts there is nothing specifically un-Jewish about eating them. The Torah speaks of purity and impurity with regard to food. Kashrut has little to do with hygiene, health, or culinary tastes. We are left to wonder what makes certain foods tamei and others tahor? What do we mean when we speak about purity with regard to kashrut? The Torah Connection These are the instructions (torah) concerning animals, birds, all living creatures that move in water and all creatures that swarm on earth, for distinguishing between the impure (tamei) and the pure (tahor), between living things that may be eaten and the living things that may not be eaten. -
Journal of Animal Law
Journal of animal law Michigan State University College of Law MAY 2011 Volume VII J o u r n a l o f a n i m a l l a w Vol. VII 2011 Editorial Board 2010-2011 Editor-in-Chief John F. hilkin Managing Editor Judson katz Articles Editor andrea l. domorsky Executive Editor kristina m. macionski Notes & Comments Editor denise FesdJian Business Editor robert m. stone Associate Editors ebonie byndon-Fields lauren GreGorika andrew moore zachary oberland catherine tucker Faculty Advisor david Favre J o u r n a l o f a n i m a l l a w Vol. VII 2011 PEEr rEviEw CommittEE 2010-2011 taimie l. bryant david cassuto david Favre, chair rebecca J. huss Peter sankoFF steven m. wise The Journal of Animal Law received generous support from the Animal Legal Defense Fund and the Michigan State University College of Law. Without their generous support, the Journal would not have been able to publish and host its second speaker series. The Journal also is funded by subscription revenues. Subscription requests and article submissions may be sent to: Professor David Favre, Journal of Animal Law, Michigan State University College of Law, 368 Law College Building, East Lansing MI 48824. The Journal of Animal Law is published annually by law students at ABA accredited law schools. Membership is open to any law student attending an ABA accredited law college. Qualified candidates are encouraged to apply. Current yearly subscription rates are $27.00 in the U.S. and current yearly Internet subscription rates are $27.00. -
An Exploration of the Challenges and Possibilities of Local Kosher Meat in the Jewish Community of Vermont
University of Vermont ScholarWorks @ UVM Environmental Studies Electronic Thesis Collection Undergraduate Theses 2016 Kosher, Local, Organic, Oh My! An exploration of the challenges and possibilities of local kosher meat in the Jewish Community of Vermont. Frances Lasday Follow this and additional works at: http://scholarworks.uvm.edu/envstheses Recommended Citation Lasday, Frances, "Kosher, Local, Organic, Oh My! An exploration of the challenges and possibilities of local kosher meat in the Jewish Community of Vermont." (2016). Environmental Studies Electronic Thesis Collection. Paper 39. This Undergraduate Thesis is brought to you for free and open access by the Undergraduate Theses at ScholarWorks @ UVM. It has been accepted for inclusion in Environmental Studies Electronic Thesis Collection by an authorized administrator of ScholarWorks @ UVM. For more information, please contact [email protected]. Kosher, Local, Organic, Oh My! An exploration of the challenges and possibilities of local kosher meat in the Jewish Community of Vermont. Frances Lasday A Thesis submitted in partial fulfillment of the requirements for the degree of Bachelor of Arts Environmental Program University of Vermont May 2016 Advisors: Katherine Anderson, Ph. D, Environmental Program Susan Leff, Executive Director, Jewish Communities of Vermont Abstract The laws of kashrut delineate the Jewish dietary practice and prohibitions. Certified kosher food is readily found in super markets across the world, despite the fact that Jews account for only .2% of the world’s population, and 1.4% of the US population. Processed kosher food is easily accessible in the United States, but kosher meat is scarce in regions where there are smaller Jewish communities such as Vermont. -
Agriprocessors
Agriprocessors, Ethics and Kashrut: 10 Years Later Delivered by Rabbi Ari Hart Shabbat Vayechi, 12th of Tevet, 5778, December 30, 2017 Skokie Valley Agudath Jacob Congregation, Skokie, IL It’s spring of 2008. I’m sitting at a table on the second floor of what I am slowly realizing is a completely empty diner in Lower Manhattan when the man across the table lowers his voice, points his finger at me and says: “You don’t want to know what happened to the last person who went up against my father in law.” The man is Rabbi Milton Balkany, a convicted felon known as the “Brooklyn Bundler” who served time for trying to blackmail and extort four million dollars from a hedge fund, among other encounters with the law. The father-in-law he referenced is Aaron Rubashkin, the owner of Agriprocessors. Balkany and two representatives from Agriprocessors sat on one side of the table and rabbinical student Shmuly Yanklowitz, Rabbi Jason Herman, and I sat on the other. “Was that a threat?” I asked. He replied that, of course, he would never threaten anyone, but he just didn’t think it was good for “you boys” to be involved in this. The “this” he was referring to was a letter that Uri L’Tzedek had sent to the Rubashkin family following the 2008 federal raid on its Agriprocessors plant. By the time of the meeting, thousands of other kosher consumers had signed on. In our letter and again in this meeting, we shared our deep concerns about Agriprocessors; how they had long exhibited a pattern of unethical business practices that had hurt many and created a massive chillul Hashem. -
5 Unit: Integration with GS Fair Trade Unit Enduring Understanding
Grade: 5 Unit: Integration with G.S. Fair Trade Unit Enduring Understanding: Kashrut and Fair Trade are similar, but Kashrut has become commercialized in modern times. Essential Questions: Was Kashrut meant to be ethical from the beginning? How can modern Fair Trade and ancient Kashrut come together to be meaningful? Goals: Students will know the basic laws of Kashrut Students will see connections between Kashrut and ethics. Students will identify one way in which they can change their eating to be more ethical/kashrut observant. What the Torah says: -Do not cook a calf in its mothers milk (repeated 3x!!!!) -Do not mistreat workers. You must pay them on time. Foreign Workers -Do not mistreat animals (did you know - they also rest on Shabbat!?!?) -Do not waste produce of the earth aka be kind to the environment -When killing an animal for meat, make sure the knife is sharp to cause the least amount of pain. What Fair Trade means: -Treatment of animals -Treatment of workers -Treatment of environment Debate: Is Kashrut “ethical”? Yes side: Torah sources No side: Postville and/or internet sources Solution: What are we doing about it? The Torah is ethical!!! Milk/Meat: Shemot 23:19, Shemot 34:26, Devarim 14:21 “Do not cook a young goat in its mother’s milk. Foreigners: Vayikra 19:33-34 33 “‘When a foreigner resides among you in your land, do not mistreat them.34 The foreigner residing among you must be treated as your native-born.Love them as yourself, for you were foreigners in Egypt. I am the LORD your God. -
Jewish Ethics of Employee Treatment and Communal Responsibility
DANI PASSOW Jewish Ethics of Employee Treatment and Communal Responsibility Introduction THERE IS AMPLE EVIDENCE that the current system implementing labor laws is flawed. Consider the following facts from a recent study entitled, “Broken Laws, Unprotected Workers” that presents findings about surveyed restau- rant workers in New York, Chicago, and Los Angeles. ! 76 percent of restaurant employees surveyed who worked more than 40 hours a week did not receive overtime as required by fed- eral law. ! 26 percent received below minimum wage. ! 86 percent of workers did not receive full meal breaks when working a minimum number of consecutive hours. ! A full 69 percent received no breaks whatsoever or had their breaks shortened by their employers. ! 30 percent of tipped employees, whose minimum wage is signif- icantly less than non-tipped employees, failed to receive even that reduced minimum wage. 12 percent had some tips stolen by their employers.1 20 percent of those surveyed spoke up and complained to their employ- ers. Of these, nearly half, 43 percent, were the victims of illegal retaliatory measures: their employers fired or suspended them, cut their wages, or DANI PASSOW is a third year rabbinical student at Yeshivat Chovevei Torah, where he is also a Wexner Graduate Fellow. Dani is also the former director of Uri L’Tzedek’s Tav HaYosher. This essay was the recipient of the 2010 Whizin Prize for best essay by a rabbinical on the subject of contemporary Jewish ethics. 1 2 Milin Havivin threatened to call immigration authorities. As a result of fear created by such measures, 20 percent of those polled failed to complain even though they worked in dangerous conditions or did not receive minimum wage.2 Such flagrant abuses of law and justice demand that we question to what extent our own tradition requires communal responsibility, outside of the current enforcement structure, to ensure that the eating establishments we patronize adhere to legal standards of employee treatment. -
Jewish Ethics of Employee Treatment and Communal Responsibility
Jewish Ethics of Employee Treatment and Communal Responsibility Dani Passow Yeshivat Chovevei Torah Passow Introduction There is ample evidence that the current system implementing labor laws is flawed. Consider the following facts from a recent study entitled, “Broken Laws, Unprotected Workers” that presents findings about surveyed restaurant workers in New York, Chicago, and Los Angeles. 76 percent of restaurant employees surveyed who worked more than 40 hours a week did not receive overtime as required by federal law. 26 percent received below minimum wage. 86 percent of workers did not receive full meal breaks when working a minimum number of consecutive hours. A full 69 percent received no breaks whatsoever or had their breaks shortened by their employers. 30 percent of tipped employees, whose minimum wage is significantly less than non- tipped employees, failed to receive even that reduced minimum wage. 12 percent had some tips stolen by their employers.1 20 percent of those surveyed spoke up and complained to their employers. Of these, nearly half, 43 percent, were the victims of illegal retaliatory measures: their employers fired or suspended them, cut their wages, or threatened to call immigration authorities. As a result of fear created by such measures, 20 percent of those polled failed to complain even though they worked in dangerous conditions or did not receive minimum wage.2 Such flagrant abuses of law and justice demand that we question to what extent our own tradition requires communal responsibility, outside of the current enforcement structure, to ensure that the eating establishments we patronize adhere to legal standards of employee treatment. -
Praying with Our Legs
Praying With Our Legs 19 stories that will inspire you a Jewish Social Justice Roundtable Publication Praying With Our Legs 19 stories that will inspire you A Jewish Social Justice Roundtable Publication Published for the General Assembly of the Jewish Federations of North America New Orleans, Lousiana November 5-9, 2010 Special thanks for Repair the World’s generous funding, Dory Kornfeld’s stellar design and Jerry Silverman’s belief in this project. Thanks to Jewish Funds for Justice stafff—Mae for writing and project management and Sheila and Erica for editing. Cover photo by Flickr user Deep Schismic THE NATHAN CUMMIFOUNDATIONNGS is the proud founder and sponsor of the Jewish Social Justice Roundtable. Praying With Our Legs 19 stories that will inspire you a Jewish Social Justice Roundtable Publication Executive Summary The Jewish Social Justice Roundtable (Roundtable) is excited to illuminate the stories and accomplishments of 19 young people ages 15 to 33 years old. They have inspired us with their diverse expressions of Judaism, commitment to service and desire to see the Jew- ish community grow. “I want to see a shift in the Jew- ish psyche. Service is a way to act Jewish, just like we understand prayer as a Jewish act, so is service,” says Anya Manning, 25. Diverse definitions of service: Those featured in this booklet are bursting open the traditional definitions of service and pushing their Jewish communities to think expansively. They’re in Israel teaching refugees English, using community organizing to engage congregants in New Orleans and doing service learning in Guatemala. Never too young to start: In fifth grade, Gabe Ferrick, 15, learned about the genocide in Darfur. -
Conservative Judaism
Conservative Judaism General Information Conservative Judaism (known as Masorti Judaism outside of the United States and Canada) was founded as “a reaction against Reform [Judaism] on the one hand and orthodoxy on the other,” according to the Emet Ve’Emunah (Statement of Principles of Conservative Judaism). Based on the principles of Rabbi Zechariah Frankel (1801-1873), Conservative Judaism, says the Emet Ve’Emunah, strives to preserve “intact the structure and content of traditional Jewish observance” while remaining open to “the new conditions and insights of the modern age.” More information about Conservative Judaism, including the movement’s beliefs, structure, and history, can be found by going to http://masortiworld.org Number of Members in the United States: 1.5 million Official Statements on Animals There is a hierarchy in creation “in which human beings have superior status to animals” The Committee on Jewish Law and Standards (CJLS) “issues rulings shaping the practice of the Conservative community.” According to the CJLS, “God reigns supreme over all creation, including human beings,” but within creation there is a hierarchy in which human beings are superior to, and have dominion over, all other creatures. “God reigns supreme over all creation, including human beings, and human beings are to have dominion over all other terrestrial and celestial phenomena, including creatures of the sea, sky, and land. Human beings are set into an environment furnished for human beings and are authorized to utilize animals for human benefit.” —from the Rabbinical Assembly, Committee on Jewish Law and Standards, Rabbi Pamela Barmash, Veal Calves, 3. This responsum was approved on December 12, 2007 by a vote of 9 in favor, 5 opposed, and 7 abstaining.