“Let us remember that animals are not mere resources for human consumption. They are splendid beings in their own right, who have evolved alongside us as co-inheritors of all the beauty and abundance of life on this planet” ~ Marc Bekoff

The Animals’ Story Begins

On the sixth day of creation, this happened . . .

וַיַּ֣עַשׂ אֱלֹהִים֩ אֶת־חַיַּ֨ת הָאָ֜רֶץ לְמִינָ֗הּ וְאֶת־הַבְּהֵמָה֙ לְמִינָ֔הּ וְאֵ֛ת כָּל־רֶ֥מֶשׂ הָֽאֲדָמָ֖ה לְמִינֵ֑הוּ וַיַּ֥רְא אֱלֹהִ֖ים כִּי־טֽוֹב׃

God made wild beasts of every kind and cattle of every kind, and all kinds of creeping things of the earth. And God saw that this was good. 

וַיֹּ֣אמֶר אֱלֹהִ֔ים נַֽעֲשֶׂ֥ה אָדָ֛ם בְּצַלְמֵ֖נוּ כִּדְמוּתֵ֑נוּ וְיִרְדּוּ֩ בִדְגַ֨ת הַיָּ֜ם וּבְע֣וֹף הַשָּׁמַ֗יִם וּבַבְּהֵמָה֙ וּבְכָל־הָאָ֔רֶץ וּבְכָל־הָרֶ֖מֶשׂ הָֽרֹמֵ֥שׂ עַל־הָאָֽרֶץ׃ 

And God said, “Let us make man in our image, after our likeness. They shall rule the fish of the sea, the birds of the sky, the cattle, the whole earth, and all the creeping things that creep on earth.” 

וַיִּבְרָ֨א אֱלֹהִ֤ים ׀ אֶת־הָֽאָדָם֙ בְּצַלְמ֔וֹ בְּצֶ֥לֶם אֱלֹהִ֖ים בָּרָ֣א אֹת֑וֹ זָכָ֥ר וּנְקֵבָ֖ה בָּרָ֥א אֹתָֽם׃ 

And God created man in His image, in the image of God He created him; male and female He created them. 

וַיְבָ֣רֶךְ אֹתָם֮ אֱלֹהִים֒ וַיֹּ֨אמֶר לָהֶ֜ם אֱלֹהִ֗ים פְּר֥וּ וּרְב֛וּ וּמִלְא֥וּ אֶת־הָאָ֖רֶץ וְכִבְשֻׁ֑הָ וּרְד֞וּ בִּדְגַ֤ת הַיָּם֙ וּבְע֣וֹף הַשָּׁמַ֔יִם וּבְכָל־חַיָּ֖ה הָֽרֹמֶ֥שֶׂת עַל־הָאָֽרֶץ׃ 

God blessed them and God said to them, “Be fertile and increase, fill the earth and master it; and rule the fish of the sea, the birds of the sky, and all the living things that creep on earth.” 

וַיֹּ֣אמֶר אֱלֹהִ֗ים הִנֵּה֩ נָתַ֨תִּי לָכֶ֜ם אֶת־כָּל־עֵ֣שֶׂב ׀ זֹרֵ֣עַ זֶ֗רַע אֲשֶׁר֙ עַל־פְּנֵ֣י כָל־הָאָ֔רֶץ וְאֶת־כָּל־הָעֵ֛ץ אֲשֶׁר־בּ֥וֹ פְרִי־עֵ֖ץ זֹרֵ֣עַ זָ֑רַע לָכֶ֥ם יִֽהְיֶ֖ה לְאָכְלָֽה׃ 

God said, “See, I give you every seed-bearing plant that is upon all the earth, and every tree that has seed-bearing fruit; they shall be yours for food. 

וּֽלְכָל־חַיַּ֣ת הָ֠אָרֶץ וּלְכָל־ע֨וֹף הַשָּׁמַ֜יִם וּלְכֹ֣ל ׀ רוֹמֵ֣שׂ עַל־הָאָ֗רֶץ אֲשֶׁר־בּוֹ֙ נֶ֣פֶשׁ חַיָּ֔ה אֶת־כָּל־יֶ֥רֶק עֵ֖שֶׂב לְאָכְלָ֑ה וַֽיְהִי־כֵֽן׃ 

And to all the animals on land, to all the birds of the sky, and to everything that creeps on earth, in which there is the breath of life, [I give] all the green plants for food.” And it was so. 

וַיַּ֤רְא אֱלֹהִים֙ אֶת־כָּל־אֲשֶׁ֣ר עָשָׂ֔ה וְהִנֵּה־ט֖וֹב מְאֹ֑ד וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם הַשִּׁשִּֽׁי׃ (פ) 

And God saw all that He had made, and found it very good. And there was evening and there was morning, the sixth day. ~ Genesis 1:24-31

A Story of Parallel Relationships

This story begins not on the first but on the sixth day. It is the nonhuman animals’ story in the Torah. As it happens, it is also the beginning of the human story and therefore the beginning of the story of a human – nonhuman animal relationship.

The animals’ story, like the story of God’s relationship with humans, is a story of relationship. As humans relate to God, nonhuman animals relate to humans, who are intended to be representatives of God in creation.

God “makes” both human and nonhuman animals (וַיַּ֣עַשׂ אֱלֹהִים֩), but there is a difference between human and nonhuman animals. The human is in the image and likeness of God. What does this mean?

As a king places a local statue to represent his rule to his subjects, so God places human beings on earth to represent God’s sovereignty over creation. This phrase, then, establishes the intended human role in creation. As God’s kingly representatives, humans are to subdue and “rule the fish of the sea, the birds of the sky, the cattle, the whole earth, and all the creeping things that creep on earth.”

So God is the ultimate ruler, and humans represent God’s sovereignty in creation. The God-human relationship parallels the human-animal relationship.

But the story hints at an inherent problem. Taking a closer look at the nonhuman animal world, we begin to see its outlines.

There are three varieties of nonhuman land animals: wild beasts, domesticated animals and “creeping things of the earth” (רֶ֛מֶש – creeping, moving, swarming, crawling).

This last category of animals, swarming, crawling things, appears to be the smaller animals that move about the earth, quickly, without legs or with barely perceptible legs, perhaps in large groups.

But then “smaller” may be a matter of perspective. Seen from a vantage point, even large animals appear to swarm (Psalms 104:20, Isaiah 26:6). Even human beings may appear to swarm: “You have made (hu)mankind like the fish of the sea, Like creeping things that have no ruler.” (וַתַּעֲשֶׂ֥ה אָדָ֖ם כִּדְגֵ֣י הַיָּ֑ם כְּרֶ֖מֶשׂ לֹא־מֹשֵׁ֥ל בּֽוֹ׃) ~ Habakkuk 1:14

That verse from Habakkuk points to the inherent problem in creation: swarming things are hard to rule. This comparison provides a clue to the nature of swarming things but also hints at the future of God’s creation when it draws a parallel between swarming things “that have no ruler” and human beings.

Of the three nonhuman varieties of land animals, wild beasts, domesticated animals and swarming things, only domestic animals offer the potential for a harmonious and reciprocal relationship with human beings. Wild beasts are by definition independent and ungovernable, so God’s chosen representative can do little more than avoid them, living and letting live. And in fact, this category of animals is not mentioned in God’s instruction that the human will represent God’s rule on earth.

But swarming things are included in the instruction. Fish of the sea and birds of the air can swarm as well. And here is where the verse from Habbakuk provides insight into the future of God’s creation as do the parallels between the human story and animals’ story.

Thanks to Habbakuk, we know that the biblical perception of swarming things is that they are ungovernable. Similarly we know the wild beasts are ungovernable since they were omitted from the animal categories in God’s instruction. These swarming things, theoretically under human rule, parallel humans under God’s rule. Yet humans are set to rule swarming things as God is set to rule humans.

Beasts of the field, fish of the sea, birds of the air and creeping things, symbols of unruliness, reappear throughout the Hebrew Bible. In this verse from Hosea, the prophet speaks of a time when Israel will return to God who will establish a בְּרִית֙, a “covenant” with these unruly beings on behalf of the Israelites, paralleling the restoration of a covenant relationship between God and the Israelites. There will be peace in the land as it was intended:

וְכָרַתִּ֨י לָהֶ֤ם בְּרִית֙ בַּיּ֣וֹם הַה֔וּא עִם־חַיַּ֤ת הַשָּׂדֶה֙ וְעִם־ע֣וֹף הַשָּׁמַ֔יִם וְרֶ֖מֶשׂ הָֽאֲדָמָ֑ה וְקֶ֨שֶׁת וְחֶ֤רֶב וּמִלְחָמָה֙ אֶשְׁבּ֣וֹר מִן־הָאָ֔רֶץ וְהִשְׁכַּבְתִּ֖ים לָבֶֽטַח׃ 

In that day, I will make a covenant for them with the beasts of the field, the birds of the air, and the creeping things of the ground; I will also banish bow, sword, and war from the land. Thus I will let them lie down in safety. ~ Hosea 2:20

We Are What We Eat

Finally God addresses food, assigning different fare to humans and to other creatures. To humans, God gives “every seed-bearing plant that is upon all the earth, and every tree that has seed-bearing fruit.” To “all the animals on land, to all the birds of the sky, and to everything that creeps on earth, in which there is the breath of life,” God gives all the green plants. Overflowing abundance, enough for all living creatures, to each an assigned food.

So the humans as well as the nonhuman animals are to fill this earth where food is abundantly available to all. Human food consists of agricultural products, seed-bearing plants and fruit trees. Nonhuman land animals graze, eating green plants, herbs and grasses.

Common to these different meals is that there is plenty for all, nonhuman animals no less than their human counterparts. God provides food without discrimination, for each living being according to its kind, a birthright. It’s hard not to point out this lesson of the Torah: humans are not given the right to destroy or take away the portion assigned to nonhuman animals.

But even though nonhuman animals have their own birthright, there is another dimension to this story of relationship. Humans are to rule this sprawling creation that swarms: bird flocks, fish schools, and all the living things that cluster and crawl about the earth. These living beings not only represent overflowing abundance but an element in creation that humans cannot fully govern.

And as we learn in the rest of the text in the developing relationship between God and humanity, then between God and the Israelites, humans too can be ungovernable, sometimes acting like wild beasts and sometimes like swarming things. Only when they consciously choose do they rise above their own animal nature to act according to the teachings provided them, which often seem contrary to that nature.

A Different Perspective on Things

וַיֹּ֙אמֶר֙ יְהוָ֣ה אֱלֹהִ֔ים לֹא־ט֛וֹב הֱי֥וֹת הָֽאָדָ֖ם לְבַדּ֑וֹ אֶֽעֱשֶׂהּ־לּ֥וֹ עֵ֖זֶר כְּנֶגְדּֽוֹ׃ 

The LORD God said, “It is not good for man to be alone; I will make a fitting helper for him.”

וַיִּצֶר֩ יְהוָ֨ה אֱלֹהִ֜ים מִן־הָֽאֲדָמָ֗ה כָּל־חַיַּ֤ת הַשָּׂדֶה֙ וְאֵת֙ כָּל־ע֣וֹף הַשָּׁמַ֔יִם וַיָּבֵא֙ אֶל־הָ֣אָדָ֔ם לִרְא֖וֹת מַה־יִּקְרָא־ל֑וֹ וְכֹל֩ אֲשֶׁ֨ר יִקְרָא־ל֧וֹ הָֽאָדָ֛ם נֶ֥פֶשׁ חַיָּ֖ה ה֥וּא שְׁמֽוֹ׃ 

And the LORD God formed out of the earth all the wild beasts and all the birds of the sky, and brought them to the man to see what he would call them; and whatever the man called each living creature, that would be its name. 

וַיִּקְרָ֨א הָֽאָדָ֜ם שֵׁמ֗וֹת לְכָל־הַבְּהֵמָה֙ וּלְע֣וֹף הַשָּׁמַ֔יִם וּלְכֹ֖ל חַיַּ֣ת הַשָּׂדֶ֑ה וּלְאָדָ֕ם לֹֽא־מָצָ֥א עֵ֖זֶר כְּנֶגְדּֽוֹ׃ 

And the man gave names to all the cattle and to the birds of the sky and to all the wild beasts; but for Adam no fitting helper was found. ~ Gen. 2:18-20

In this version of the creation story, the rulership motif recedes from view along with the swarming things. Instead we see parallel stories of intimacy as God “forms” the nonhuman animals like an artist working with clay, then brings them to Adam to name them. God does this just after commenting “It is not good for Adam to be alone; I will make a fitting helper for him.”

For a moment in time, it seems possible a nonhuman animal might become Adam’s helper. Naming suggests an intimacy between human and nonhuman animals that wasn’t highlighted in the first story where Adam was to subdue and rule creation as G-d’s representative.

And what to make of the odd phrase, עֵ֖זֶר כְּנֶגְדּֽוֹ, ezer k’negdo, translated “fitting helper”? Ezer, meaning helper, seems clear. But k’negdo literally means “as in front of/against/face-to-face.” Feminist myth-makers might have a lot of fun with neged meaning “against,” suggesting a partner who stands against or up to, the other as an equal.

I kind of like the idea, though, of “face-to-face,” which fits well with the flow of imagery and meaning as the story unfolds. Approaching the text literally for a moment, this earth being, Adam, needs a partner s/he can look in the face as a being that stands upright on two legs. None of the nonhuman animals God brings to Adam fulfills this requirement.

The remaining possibility, which God chooses, is to separate this androgynous earth creature into two upright beings, man (אִ֔ישׁ – Ish) and woman (אִשָּׁ֔ה – Isha). These two upright beings, both human, can meet face-to-face.

The Serpent’s Story: An Almost Was. . .

The “face-to-face” translation works well as we come to a turning point in the animals’ story in these first three chapters of Genesis, the story of the serpent.

In a complete reversal of its place as the most arum (עָר֔וּם) of creatures and therefore most likely to be a human partner before the woman took that role, the serpent is doomed to crawl on the ground and eat dirt:

וַיֹּאמֶר֩ יְהֹוָ֨ה אֱלֹהִ֥ים ׀ אֶֽל־הַנָּחָשׁ֮ כִּ֣י עָשִׂ֣יתָ זֹּאת֒ אָר֤וּר אַתָּה֙ מִכָּל־הַבְּהֵמָ֔ה וּמִכֹּ֖ל חַיַּ֣ת הַשָּׂדֶ֑ה עַל־גְּחֹנְךָ֣ תֵלֵ֔ךְ וְעָפָ֥ר תֹּאכַ֖ל כָּל־יְמֵ֥י חַיֶּֽיךָ׃ 

Then the LORD God said to the serpent, “Because you did this, More cursed shall you be Than all cattle And all the wild beasts: On your belly shall you crawl And dirt shall you eat All the days of your life. ~ Gen. 3:14

Throughout the story leading up to that decree, the serpent is subtly cast, through skillful use of the Hebrew word arum (עָר֔וּם) as a potential equal to the humans among wild beasts. This portrayal reveals something about our human nature from the perspective of the biblical author/s.

To understand the parallel, we need to understand the Hebrew word, arum. Translated in the verse that follows, Gen. 3:1, as “shrewd,” it is translated in other sections of the Hebrew Bible as “prudent.” In Gen. 3:10-11, in reference to the humans, it is translated “naked.”

וְהַנָּחָשׁ֙ הָיָ֣ה עָר֔וּם מִכֹּל֙ חַיַּ֣ת הַשָּׂדֶ֔ה אֲשֶׁ֥ר עָשָׂ֖ה יְהוָ֣ה אֱלֹהִ֑ים וַיֹּ֙אמֶר֙ אֶל־הָ֣אִשָּׁ֔ה אַ֚ף כִּֽי־אָמַ֣ר אֱלֹהִ֔ים לֹ֣א תֹֽאכְל֔וּ מִכֹּ֖ל עֵ֥ץ הַגָּֽן׃ 

Now the serpent was the shrewdest of all the wild beasts that the LORD God had made. He said to the woman, “Did God really say: You shall not eat of any tree of the garden?”  ~ Gen. 3:1

וַיֹּ֕אמֶר אֶת־קֹלְךָ֥ שָׁמַ֖עְתִּי בַּגָּ֑ן וָאִירָ֛א כִּֽי־עֵירֹ֥ם אָנֹ֖כִי וָאֵחָבֵֽא׃ 

He replied, “I heard the sound of You in the garden, and I was afraid because I was naked, so I hid.”

וַיֹּ֕אמֶר מִ֚י הִגִּ֣יד לְךָ֔ כִּ֥י עֵירֹ֖ם אָ֑תָּה הֲמִן־הָעֵ֗ץ אֲשֶׁ֧ר צִוִּיתִ֛יךָ לְבִלְתִּ֥י אֲכָל־מִמֶּ֖נּוּ אָכָֽלְתָּ׃ 

Then He asked, “Who told you that you were naked? Did you eat of the tree from which I had forbidden you to eat?” ~ Gen. 3:10-11

So let’s imagine for a moment that we reverse translations — using “shrewd” or “prudent” for the humans and “naked” for the snake. Or use the same variety of translations for each since surely a native speaker would have heard that variety of meanings.

The serpent might as well be naked like the humans and unlike the other wild beasts, who all feature furry or hairy skins. Indeed, hairiness distinguishes animals or an animal nature. Isaac mistakes Jacob for his hairy brother, Esau, a “man of the outdoors,” when Jacob disguises himself with a hairy animal skin. The serpent and the first humans are alike in their hairlessness.

Similarly, the humans might just as well be shrewd or prudent after they eat from the tree. They, like the serpent, now know good from bad. Arum tells us that both humans and the serpent are capable of planning, strategizing, scheming and manipulating. This beautiful and nuanced story gives us a range of meaningful possibilities with its artistry.

The layered meaning becomes even more pronounced as we see the same reversal take place for the humans as for the serpent. Just as the serpent is to “crawl on its belly” and eat dirt, making face-to-face partnership with the human impossible, the humans are demoted from their role as God’s representative.

• God reminds the humans that they are animals like their nonhuman fellow animals by assigning them nonhuman animal food, grasses of the field, as their agricultural products falter.
• And God reminds them that they, like nonhuman animals, are from the earth and, like the serpent, will return to it.
• Finally God clothes them in a hairy mantle so they are more like the other animals in appearance as well:

וְק֥וֹץ וְדַרְדַּ֖ר תַּצְמִ֣יחַֽ לָ֑ךְ וְאָכַלְתָּ֖ אֶת־עֵ֥שֶׂב הַשָּׂדֶֽה׃ 

Thorns and thistles shall it sprout for you. But your food shall be the grasses of the field; 

By the sweat of your brow Shall you get bread to eat, Until you return to the ground— For from it you were taken. For dust you are, And to dust you shall return.”

בְּזֵעַ֤ת אַפֶּ֙יךָ֙ תֹּ֣אכַל לֶ֔חֶם עַ֤ד שֽׁוּבְךָ֙ אֶל־הָ֣אֲדָמָ֔ה כִּ֥י מִמֶּ֖נָּה לֻקָּ֑חְתָּ כִּֽי־עָפָ֣ר אַ֔תָּה וְאֶל־עָפָ֖ר תָּשֽׁוּב׃ 

וַיִּקְרָ֧א הָֽאָדָ֛ם שֵׁ֥ם אִשְׁתּ֖וֹ חַוָּ֑ה כִּ֛י הִ֥וא הָֽיְתָ֖ה אֵ֥ם כָּל־חָֽי׃ 

The man named his wife Eve, because she was the mother of all the living.

וַיַּעַשׂ֩ יְהוָ֨ה אֱלֹהִ֜ים לְאָדָ֧ם וּלְאִשְׁתּ֛וֹ כָּתְנ֥וֹת ע֖וֹר וַיַּלְבִּשֵֽׁם׃ 

And the LORD God made garments of skins for Adam and his wife, and clothed them.  ~ Gen. 18-21

Some Thoughts About the Sixth Day

As the shrewd serpent entices the humans, s/he tells them they will achieve godlike status:

כִּ֚י יֹדֵ֣עַ אֱלֹהִ֔ים כִּ֗י בְּיוֹם֙ אֲכָלְכֶ֣ם מִמֶּ֔נּוּ וְנִפְקְח֖וּ עֵֽינֵיכֶ֑ם וִהְיִיתֶם֙ כֵּֽאלֹהִ֔ים יֹדְעֵ֖י ט֥וֹב וָרָֽע׃ 

but God knows that as soon as you eat of it your eyes will be opened and you will be like divine beings who know good and bad.” ~ Gen. 3:1-4

Perhaps this story comes to tell us not how godlike we are but how animal-like. Our godliness is potentiality, but our animal nature is a reality. We are intimately and inextricably connected to our nonhuman animal brothers and sisters. We all share the same earth. We are all of the same substance. We share essential characteristics.

Each animal also has unique characteristics. Even within species, animals differ from each other. Yuval Noah Harari suggests the unique capability of human beings is to create fictions and persuade others to believe them. Perhaps I will interpret those words to say we have the capability of envisioning the potentiality of godliness, of “Interbeing” and therefore have a responsibility to make it happen.

But we have no characteristics that establish our innate superiority to other animals. “In God’s image” can refer to a role God gave us, to rule as God’s representatives on earth. But that doesn’t mean our fellow travelers are forgotten or are lesser beings.

The story in the first three chapters of Genesis tells us repeatedly that all life is blessed and that this is a world of plenty, not scarcity. In this world of abundance, each creature has its birthright.

Despite the serpent’s grandiose idea of its own and the humans’ divinity and superiority, both it and the the humans are, after all, animals. They are fellow creatures within this amazing, abundant and often unruly creation where everything is interconnected and the actions of one affect the rest.

Ruling as God’s representatives is a status that can be revoked as well as given. This is a theme that will recur throughout the Torah story. Our work as gardeners bears fruit only as long as we are mindful of our place and role in this beautiful world.

And now, because everything is interconnected, the animals’ story moves forward with our own human story.

In The More Beautiful World Our Hearts Know Is Possible, Charles Eisenstein coins the word, “Interbeing,” a knowledge “that my being partakes of your being and that of all beings. This goes beyond interdependency—our very existence is relational . . . that purpose, consciousness, and intelligence are innate properties of matter and the universe.”

This story of Interbeing is one I once knew — but on January 20, 2017, I woke up depressed, and I wondered how the world, how I, had strayed so far from that knowledge of Interbeing. Instinctively I turned toward projects I hoped might reawaken my consciousness of myself in that story. I hoped to expand the circle of my own often limited awareness and compassion.

I reinvested in my exploration of veganism, creating beautiful food from what the earth gives us so abundantly. I went to work on a farm, spending hours with my hands in the earth helping to grow the food I prepared at home. And I started another journey through the Torah with a different lens, relationships. I called this project “Torah Ecology.”

After a time, I focused more sharply on a particular set of relationships, that between human and nonhuman animals. The story I found in the Torah convinced me that its foundation story is the story that Charles Eisenstein describes in one simple but rich word, Interbeing.

Today, 2500 years after the time many scholars believe the text was redacted into the form we have it today, science tells us the same story.

These additional readings helped me in my journey: Charles Eisenstein’s, The More Beautiful World Our Hearts Know Is Possible, Yuval Noah Harari’s Sapiens: A Brief History of Humankind and Homo Deus: A Brief History of Tomorrow, Nathan Lents’ Not So Different: Finding Human Nature in Animals, Peter Wohlleben’s The Hidden Life of Trees: What They Feel, How They Communicate―Discoveries from A Secret World and The Inner Life of Animals: Love, Grief, and Compassion―Surprising Observations of a Hidden World, Barbara J. King’s Personalities on Our Plate: The Lives and Minds of Animals We Eat, Franz van de Waal’s Mama’s Last Hug: Animal Emotions and What They Tell Us about Ourselves, and from Sierra Club’s March/April 2019 issue, this feature story: “Does A Bear Think In the Woods?” There are other books I look forward to reading, including more from Frans van de Waal and several from Mark Bekoff.

Like the Torah, these books point directly or indirectly to the fact that nonhuman animals have consciousness, intelligence, a sense of fairness and justice and empathy. They plan and cooperate. They also experience fear and jealousy and act aggressively toward those who threaten them. Human beings are firmly in the animal kingdom. As Yuval Noah Harari points out, we had a mediocre position in the food chain until a time in human evolution when we didn’t.

These facts raise obvious questions. Is there a moral argument for taking the life of other living beings because they differ from us? Do human beings possess unique characteristics that allow them to claim superiority over other animals, providing a rationale for sacrificing them in payment for our own sins? Certainly the Torah doesn’t give us the right to commercialize life as we have today, but does it really say it is ok to breed animals by the billions each year only to kill and eat them, our fellow creatures, other beings who share this beautiful planet with us?

In any discussion of meat eating, many will quickly point to repeated references throughout the biblical text that put forward the sanctity and supreme value of human life. Or will point to the explicit permission to eat other living beings in Gen. 9:3:

כָּל־רֶ֙מֶשׂ֙ אֲשֶׁ֣ר הוּא־חַ֔י לָכֶ֥ם יִהְיֶ֖ה לְאָכְלָ֑ה כְּיֶ֣רֶק עֵ֔שֶׂב נָתַ֥תִּי לָכֶ֖ם אֶת־כֹּֽל׃ 

Every creature that lives shall be yours to eat; as with the green grasses, I give you all these.

And what do we do with Leviticus, a book with animal sacrifice at its heart? My project stalled for a time here as I studied it through the lens of the human-nonhuman animal relationship. How can I say the fundamental Torah story is that of Interbeing when the violence of one being toward another is at its literal center? (Leviticus is the central book and the Yom Kippur sacrifice is at its center). How does animal sacrifice connect with Rabbi Abraham Joshua Heschel’s “radical amazement” or Martin Buber’s idea of “I-Thou” relationships? As I worked through my project, I had to confront those questions. In what follows, I will incorporate my thoughts with regard to them.

But the aspirational story of the Torah, the story brimming with potentiality, is the one I would like to tell here. It is the story I needed to reengage with in these times when we are so mired in the realities of a suffering earth. Those realities were all-too-familiar in the biblical world as well, and they helped me understand how a story of separation and violence was threaded through the aspirational story, how love, compassion and deadly politics mingle.

The Animals’ Story in the Torah highlights both the beautiful potential and the painful and horrifying reality of our human relationships with the perceived “other.” The Torah story is about our profound and inextricable connection to all being and consciousness, about our search to expand our circle of awareness and compassion — but also about our struggle with a reality in which we humans are all too likely to forget the connection that is the foundation of everything and to devalue “the other.”

The Torah’s story of aspiration and potentiality strengthened and inspired generations of people, Jewish and non-Jewish. At the same time, we continue to struggle with the devastating impact of a reality in which difference or otherness isn’t blessed but devalued, a world where both conscious and unconscious violence is a constant.

Studying Torah through the lens of our human relationship to nonhuman animals helped me rediscover the story of Interbeing. That story of our fundamental interconnection and the transcendent value of each life, of all life, is what I would like to share in The Animals’ Story in the Torah.