0:00:00.080,0:00:04.920
Kosher and halal dietary guidelines—particularly[br]in regards to the treatment and slaughter

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of animals—have long sparked controversy and debate, even within their respective religious communities.

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The most contentious aspect of ritual slaughter—taking[br]the international stage more than once—is

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whether shechita and zabiha are the most humane and merciful or the most brutal and barbaric.

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Hi it's Emily from Bite Size Vegan and welcome[br]to another vegan nugget.

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I’ll be honest that this has been one of[br]the most daunting and profoundly challenging

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videos I’ve ever made.

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As a vegan educator, I know all to well that[br]dietary practice alone is a hot button issue.

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Add in religion, culture, heritage, politics,[br]and money, and you’ve got a proper powder

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keg of a topic.

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So before we get started, there are some very[br]important caveats I need to clarify.

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As Jewish and Islamic scholars continue to[br]study, debate, and deepen their own understanding

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of kashrut and halal meat and slaughter even after thousands

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thousands of years, it’s not only unrealistic but

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also irresponsible to assume that I can adequately[br]comprehend and convey the entirety of their

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teachings within a single video.

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Presenting incredibly complex concepts in[br]a simplified format always runs the risk of

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being overly reductionist.

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This is why—as with all of my content—this[br]video has an accompanying blog post with citations,

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an extensive bibliography, and in this case,[br]portions of my original essay that were cut

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for the sake of time.

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That it remains a comparatively lengthy video[br]is a testament to the complexity of this topic.

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Additionally, this video is not an attack[br]on Judaism, Islam, or even religion as whole.

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The aim here is to take a hard look at kosher[br]and halal slaughter and evaluate whether they

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are genuinely humane, merciful practices.

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Such an assessment is perhaps even more vital[br]for their adherents, as violation of these

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principles compromises the very foundation[br]of their faith.

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In fact, the values espoused by animal advocates[br]opposed to ritual slaughter are, according

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to Jewish and Islamic leaders, the very basis[br]of halal and kosher practices.

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But this potential common ground is rarely[br]explored as almost every public debate over

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ritual slaughter arises from undercover footage[br]exposing the horrifically brutal treatment

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of animals in halal and kosher slaughterhouses.

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As this abuse grossly violates halal and kosher[br]laws, rightly drawing outrage from all sides,

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the ultimate conclusion is almost always a[br]call for better regulations and stricter enforcement

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of halal and kosher standards, leaving unanswered[br]the very the question of whether these methods—when

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carried out as intended—are humane, and[br]failing to address what truly lies at the

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heart of the humane slaughter debate as a[br]whole: is it even possible to end the life

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of another being in a way that is kind?

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In the effort to actually address this core[br]question through the overwhelmingly complex

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lens of the ritual slaughter debate, I’m approaching this topic in a deliberately different manner.

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Let’s begin with a brief overview of the[br]similarities and differences between kosher

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and halal dietary laws.

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Meaning “right/proper” and “lawful/permitted”[br]respectively, both terms encompass far more

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than their most recognized application to[br]meat and slaughter.

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Their origins are rooted in scripture—the[br]Tanakh and Talmud (written and oral Torah)

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for kashrut and the Quran and various hadith[br](report describing the words, actions, or

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habits of the Islamic prophet Muhammad) for[br]halal.

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Both dictate which species may or may not[br]be eaten, expressly prohibit the consumption

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of blood—thus requiring complete exsanguination[br]of the corpse—and specify animals must be

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alive, healthy, and uninjured at the time[br]of their slaughter, which is to be performed

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with a swift cut from a sharpened knife (chalaf[br]or chalef in kosher) in order to minimize

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pain and provide the quickest death.

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While there are numerous differences and nuances[br]between the two sets of laws, the most notable

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variation in regards to the humane debate[br]is their stance on pre-slaughter stunning.

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Kosher standards explicitly require animals[br]be fully conscious and aware when killed.

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Some Jewish individuals, like Rabbi Shmuly[br]Yanklowitz, advocate the adoption of post-slaughter

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stunning—meaning immediately after the throat[br]is cut—stating that “the drawn out moments

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between the slaughter and final death are[br]terribly painful and stressful for the dying

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animal [who is] completely conscious and continues[br]to shake in extreme pain for minutes after

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the neck is cut.”

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However post-slaughter stunning lacks any[br]majority acceptance within the Jewish community.

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While halal slaughter is traditionally—and[br]still typically—also carried out on fully

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conscious animals, some Muslim authorities[br]have approved very particular methods of pre-slaughter

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stunning, given they meet specific requirements[br](must be nonlethal such that animal would

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regain consciousness in less than a minute[br]and be able to eat within five minutes) and

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almost all halal slaughter plants in Australia[br]and New Zealand perform pre-slaughter stunning.

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This brings us to another layer of complexity.

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Irrevocably intertwined with the question[br]of ritual slaughter’s “humaneness” is

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the role of governmental bodies in its regulation.

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Every country with humane slaughter regulations—which[br]in and of themselves are a study in human

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ingenuity and self-deception—requires stunning[br]animals prior to slaughter.

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However, the vast majority—including the[br]United States—contain exemptions for religious

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slaughter, with the whole of the European[br]Union specifically mandating member states

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permit non-stunning kosher slaughter.

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Just as the humane treatment of animals is[br]confoundingly offered as both the main objection

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to and justification for ritual slaughter,[br]the issue is further muddied when every government’s

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humane regulations require stunning, yet simultaneously defend ritual slaughter

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with arguments of its enhanced humaneness.

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How can this possibly be?

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All methods of slaughter cannot simultaneously[br]be the most humane.

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Who is truly in the right?

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Perhaps the most influential and oft-referenced[br]study in regards to the humanness of ritual

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slaughter is the 1994 paper from Dr. Temple[br]Grandin, widely heralded as the foremost authority

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on humane livestock handling and slaughterhouse[br]restraint system design.

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Grandin emphasizes the “need to critically[br]consider the scientific information available

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about the effects of different slaughter practices[br]on animals before reaching any judgments about

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the appropriateness of a particular form of[br]slaughter” and to “understand the importance

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of these practices to the people who follow[br]these religious codes.”

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The study outlines three basic concerns: stressfulness[br]of restraint methods, pain perception during

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the incision and latency of onset of complete[br]insensibility, meaning how long it takes for

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the animal to lose consciousness—and thus[br]stop feeling pain—after their throat is cut.

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Because animals are conscious at the time[br]of ritual slaughter, they

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must be fully bodily restrained.

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A large contributor to the confusion within[br]the humane debate is the extreme variation

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of restraint systems and methodologies utilized[br]around the world and even from factory to factory.

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For a rather exhaustive 76-slide PowerPoint[br]presentation—from meat industry insiders—detailing

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these variations, complete with photographic[br]illustrations and their impact on profits,

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see the blog post.

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One of the most objectionable and decidedly[br]stressful forms of restraint is shackling

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and hoisting animals while fully conscious,[br]a method banned in Canada and other countries,

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but still used in North and South America,[br]Israel, and many others.

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The primary method of restraint utilized for[br]ritual slaughter without stunning in Europe,

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as well as Israel, and select US plants, is[br]a full inversion pen, wherein cows are flipped

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upside down with a head restraint exposing[br]their neck for slaughter.

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Largely preferred by Jewish and Muslim communities,[br]because they allow for a more natural and

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controlled cutting motion, Grandin’s research[br]along with subsequent studies, including one

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in 2004 from the European Food Safety Authority[br](EFSA), found this method highly stressful

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for cows, recommending instead upright restraint.

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However, facing pushback from religious communities[br]and what it cryptically refers to as “different

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stakeholders,” the European Commission ordered[br]an extensive investigation and report comparing

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upright and inverted methods.

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The report, issued on February 8, 2016, exactly[br]3 years and 2 months after its due date and

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over 6 years after its commission, concluded[br]that there was no discernable different in

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animal welfare between the methods.

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It’s no wonder there’s such confusion[br]and conflict surrounding ritual slaughter.

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With such variation in methodology, conflicting[br]scientific studies and governmental back and

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forth, influenced to varying degrees by religious[br]tensions, political pressure and meat industry

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interests, how can anyone be sure what kosher[br]and halal even mean anymore?

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Just as humane and free-range labels lack[br]any meaningful improvements for animals, and

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governmental mandates lack timely—or any—enforcement,[br]halal and kosher certifications have time

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and again been exposed as inadequately enforced,[br]with rampant violations of both religious

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and governmental laws being the norm rather[br]than the exception.

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A particularly horrific undercover investigation[br]conducted in Postville, Iowa, at AgriProcessors,

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the largest kosher slaughterhouse in the America,[br]revealed unbelievably barbaric footage, subsequently

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featured in the documentary Earthlings, and[br]sparked international outrage from all camps.

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While I believe it’s of vital importance[br]to witness the reality of what we do to animals,

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I’m not including this footage here as it[br]would no doubt result in this video being

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age restricted, thus severely limiting accessibility[br]to the remaining information.

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I have provided a link to the video, along[br]with a mini-documentary response from the

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Jewish community and additional videos of[br]halal investigations.

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The undercover investigator at AgriProcessors[br]described in his notes seeing cow after cow

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loaded into the full inversion rotating restraint[br]and having their trachea or esophagus ripped

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out of their open throats as they aspirated[br]on their own blood.

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They were then dumped onto the blood-soaked[br]floor and many struggled to stand with their

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heads nearly severed off.

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One managed to stand and walked into the corner.

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Some cried out despite their torn throats.

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He wrote:

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“The first time I saw a cow stagger to his[br]feet and walk around with his trachea dangling

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outside of his body, I thought to myself,[br]this can’t be happening—but after several

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days I knew better.

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There is no justification for the cruelty[br]I documented in that slaughterhouse.

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The presence of the USDA didn’t have any[br]effect, nor did the presence of the rabbis.

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These animals were failed by both religion[br]and regulations.”

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Jewish and Islamic communities were appalled[br]by this footage, and even Temple Grandin said

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it was “the most disgusting thing I’d[br]ever seen.

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I couldn’t believe it.”

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When Grandin, visited the plant, workers had[br]performed the slaughter to her standards,

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as they did for visiting rabbis.

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But the undercover footage taken over seven[br]weeks showed this barbaric treatment was in

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fact standard operating procedure, leaving[br]Grandin to conclude “the only way to ensure

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that correct procedures are followed in this[br]plant is to install video cameras that can

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be audited over the internet.”

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This of course begs the question: what is[br]going on inside of every other plant she’s

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approved—or any slaughterhouse for that[br]matter—when no one is watching?

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These atrocities are not anomalies.

0:10:56.110,0:11:00.300
In an interview with activist Anita Krajnc[br]of Toronto Pig Save, a kill floor worker from

0:11:00.300,0:11:05.300
Riding Regency Meat Packers, a Halal and Kosher[br]slaughterhouse in Toronto, Canada, observed

0:11:05.300,0:11:09.370
rabbis reaching into the cows’ neck and[br]grabbing their esophagus.

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He described how cows are routinely still[br]conscious when chained and hung upside down,

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taking four to five minutes to die, such that[br]the first few cows of each day reach the “scalper”

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and are fully aware when the skin is peeled[br]from their face.

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Where is the regulation in all of this?

0:11:26.210,0:11:29.790
For many in the Jewish community, that was[br]the most astounding aspect of the

0:11:29.790,0:11:31.660
AgriProcessers scandal.

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In the face of this blatant brutality decried[br]by every side of the issue, The Orthodox Union,

0:11:36.630,0:11:41.320
which certified the plant as kosher, stated[br]“We continue to vouch for the kashrut of

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all of the meat prepared by AgriProcessors,[br]Inc., which was never compromised."

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In a most poignant summation, religious scholar[br]Dr. Aaron Gross writes:

0:11:50.250,0:11:55.390
“the fact that the products of factory farming[br]and even abusive facilities like AgriProcessors

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are given moral legitimacy by being deemed[br]‘kosher,’ transforms kashrut from an ethical

0:12:00.820,0:12:04.920
system into one that helps mask organized[br]animal abuse.

0:12:04.920,0:12:09.540
This awkward situation is so far from the[br]moral vision of kashrut that it is painful

0:12:09.540,0:12:10.770
to even acknowledge.”

0:12:10.770,0:12:15.070
As I said at the start of this video, while[br]it’s vital to acknowledge that violations

0:12:15.070,0:12:20.690
are the norm rather than the exception within[br]kosher and halal factories, in order to truly

0:12:20.690,0:12:26.030
evaluate the ethics of ritual slaughter, we[br]must strive to assess the principles in their

0:12:26.030,0:12:32.990
ideal manifestation, even if such a manifestation[br]doesn’t actually exist in any current application.

0:12:32.990,0:12:37.680
In the end, after all of this human-created[br]noise and confusion, the best way to answer

0:12:37.680,0:12:41.020
whether ritual slaughter is humane is by simple[br]observation.

0:12:41.020,0:12:45.440
I’m even going to far as to edit out the[br]actual cutting of the throat

0:12:45.440,0:12:47.400
or any visuals of blood.

0:12:47.410,0:12:51.341
So let’s observe this most profoundly idealized[br]example of ritual slaughter.

0:12:54.341,0:12:58.690
“The position has to be very comfortable[br]for the animal first, so he can cooperate

0:12:58.690,0:13:01.290
with me and I’m be comfortable to give him[br]a good slaughter.

0:14:29.640,0:14:34.940
I want to assure you - only lucky animals[br]are slaughtered here—they are very proud

0:14:34.940,0:14:40.580
to fulfill their mission—it’s a necessary[br]act for this meat to reach your table.”

0:14:42.860,0:14:48.860
Even in this most idealized and artificially[br]sterilized scenario—which even the slaughterer

0:14:48.860,0:14:53.450
states is the exception—its evident this[br]sheep was not a wiling participant.

0:14:53.450,0:14:58.040
Ending the life any sentient being prematurely[br]and against their will cannot possibly be

0:14:58.040,0:15:00.130
a humane or merciful act.

0:15:00.130,0:15:03.600
Just like children, these beings cannot give[br]us their consent.

0:15:03.600,0:15:09.100
His cessation of struggling after much manipulation[br]and assurance is more of a sad statement of

0:15:09.100,0:15:14.460
his innocent yet misplaced trust in his caretaker[br]turned slaughterer than any form of willful

0:15:14.460,0:15:18.050
submission through a full comprehension of[br]what’s to come.

0:15:18.050,0:15:22.691
The assertion that this act is necessary,[br]thus justifying the lesser of the evils, is

0:15:22.691,0:15:28.060
one of the main rationalizations offered by[br]meat eaters, secular and religious alike.

0:15:28.060,0:15:34.300
But no religion—Judaism and Islam included—mandates[br]the consumption of animals.

0:15:34.300,0:15:38.860
In fact, as I cover in my video series History[br]of Veganism, primarily in the Middle Ages

0:15:38.860,0:15:43.760
episode, the Quran and hadith contain numerous[br]verses in support of compassion and respect

0:15:43.760,0:15:48.740
for animals, even emphasizing the consumption[br]of fruits and vegetables to sustain humans

0:15:48.740,0:15:50.400
and animals alike.

0:15:50.400,0:15:55.190
And following Genesis 1:29, Rabbinic tradition[br]has taught that human beings were originally

0:15:55.190,0:15:59.750
vegetarian in the garden of Eden and it was[br]only after the fall and the flood that meat

0:15:59.750,0:16:01.480
eating was reluctantly permitted.

0:16:01.480,0:16:05.240
Thus the spiritual ideal is a diet free of[br]animal products.

0:16:05.240,0:16:10.260
There are countless Jewish and Muslim vegans,[br]many of whom state their decision to go vegan

0:16:10.260,0:16:14.360
was a natural extension of their religious[br]practice, and greatly deepened their connection

0:16:14.360,0:16:15.360
to their faith.

0:16:15.360,0:16:18.820
The myth of humane slaughter reaches beyond[br]any religion.

0:16:18.820,0:16:24.029
Humanity as a whole consistently strives to[br]excuse and justify the enslavement, torture,

0:16:24.029,0:16:25.430
and murder of sentient beings.

0:16:25.430,0:16:30.130
There’s a level of absurdity with how much[br]time, energy, detail, government money, and

0:16:30.130,0:16:35.910
paperwork goes into finding just the right[br]way to kill.

0:16:35.910,0:16:41.310
We point fingers at inexcusable abuse in other[br]countries, cultures, religions, and specific

0:16:41.310,0:16:46.490
companies, erupting in righteous outrage and[br]conveniently avoiding any assessment of our

0:16:46.490,0:16:50.570
own complicity in the deaths of the animals[br]on our plates.

0:16:50.570,0:16:55.010
I’ll conclude with the words of Jewish author,[br]noble laureate and Holocaust survivor

0:16:55.010,0:16:56.420
Isaac Bashevis Singer,

0:16:56.430,0:17:01.120
“People often say that humans have always[br]eaten animals, as if this is a justification

0:17:01.120,0:17:03.060
for continuing the practice.

0:17:03.060,0:17:07.130
According to this logic, we should not try[br]to prevent people from murdering other people,

0:17:07.130,0:17:10.180
since this has also been done since the earliest[br]of times.”

0:17:10.180,0:17:12.569
I’d love to hear your thoughts in the comments[br]below.

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If you’d like to help support Bite Size[br]Vegan so I can keep putting in the long hours

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to bring you this free educational resource,[br]please check out the support links in the

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video description below where you can give[br]a one-time donation or see the link in the

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sidebar to join the Nugget Army on Patreon.

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I’d like to give a special thanks my $50[br]and above patrons and my whole Patreon family

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for making this and all of my videos possible.

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Please share this video far and wide to inform[br]and spur focused, constructive debate.

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And subscribe for more vegan content every[br]week.

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Now go live vegan, no matter your faith or lack thereof, and I’ll see you soon.

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It's more, the Bible makes clear that, in the ideal world - the world God had in mind,

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has in mind for the future, everybody would be vegetarian.