KAN11 — -  5
20260808 053700 UTC
398 transcript segments
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[00:06:44] We started the series with bread that symbolizes the essence of earthly life,
[00:06:48] all nourishment, the beginning of our civilization,
[00:06:51] and we are closing it with you, my darlings,
[00:06:54] with what we call meat.
[00:06:58] The Jewish people have come a long and turbulent way in their relationship
[00:07:01] to meat. Our sages tell us that there was a prohibition on
[00:07:05] all slaughter of all animals until after the flood. The Book
[00:07:08] of Leviticus imposes upon us laws of kashrut
[00:07:12] that protect animal welfare and restrict our ability to eat
[00:07:16] any types of meat that we may desire. On the other hand, meat
[00:07:19] becomes the focus of worship in the Temple, which becomes
[00:07:23] a kind of feast, a kind of endless celebration. To this day,
[00:07:26] this dual relationship is reflected in our relationship as modern
[00:07:29] Jews to meat. On the one hand, most of us are addicted
[00:07:33] to meat, and on the other hand, Israel is one of the world's vegan
[00:07:37] capitals. So, like today, Jews wrestle
[00:07:41] with their moral relationship
[00:07:43] to meat.
[00:07:48] Without food, there is
[00:07:49] no life.
[00:07:55] The texts of the ancient Jews who lived here reflect their food
[00:07:58] that they inherited, just like us, from their parents and from the empires that passed
[00:08:02] through this region. Basmata
[00:08:05] in Aramaic.
[00:08:08] This, ladies and gentlemen, is Chef Assaf Doctor, who researches
[00:08:12] contemporary local cuisine, and this
[00:08:15] is Jeremy Fogel, Doctor of Modern Jewish Philosophy. I haven't
[00:08:18] eaten a fish like this since the period of the Mishnah.
[00:08:22] Together we embark on a journey following ancient
[00:08:26] Jewish food. Amen, amen to that. Tell me, what's your problem?
[00:08:45] Doctor Jeremy Fogel, yes Doctor Assaf Doctor, we are reaching
[00:08:49] the moment, the moment you tried to prevent all season, a meat
[00:08:52] episode. And I'm taking you to the cattle farm of
[00:08:55] Itamar Gilad, who I must say, I wish
[00:08:59] you knew or would know the love of a woman as Itamar
[00:09:03] Itush loves his sheep and his cattle. You mean to say
[00:09:06] that you wish me someone who will fatten me for a year and then slaughter
[00:09:10] me? What a year that would be. And we will reconstruct
[00:09:14] the cooking of a whole lamb. Ofir will prepare you majadra
[00:09:18] because he has a rare majadra and I know you like it. I also prepared a surprise.
[00:09:21] Oh come on, yes, of course, because I notice that you are delving
[00:09:25] into the writings. I am studying, you are studying the canonical texts of
[00:09:29] this people. What have you prepared for me? Uh, we invited
[00:09:32] Professor Yehoshua Berman, Professor, yes,
[00:09:35] who researched the Temple sacrificial cult. You know this
[00:09:39] is a topic I love very much. I am starting, I smell something here.
[00:09:44] What you smell is actually
[00:09:47] the junta, the priestly caste
[00:09:51] that approaches God through the slaughter of animals
[00:09:54] in the ancient Temple, slaughter, slaughter,
[00:09:57] slaughter, breaches, wherever there is power, capital
[00:10:00] power, roasted meat, medium rare. So here we
[00:10:04] are approaching, look what a beautiful
[00:10:05] place.
[00:10:11] To Itush.
[00:10:14] Hello, how are you? How are you, brother? Welcome,
[00:10:17] Jeremy Fogel, Itamar Gilad,
[00:10:21] the parents and atoms of lamb farming in Israel, at least in my opinion, the entire industry
[00:10:25] of meat that you have so abhorred in recent years has turned chicken
[00:10:29] for a shekel and hamburger for five shekels, destroying everything we know about
[00:10:32] raising animals for food. And Itush came and turned
[00:10:36] this thing from a food production unit back to its roots,
[00:10:39] how a herd of lambs should really be raised. Itush, what do you do differently?
[00:10:43] I really try to do it as close to nature as possible. They go out to pasture every day,
[00:10:47] all year round. Lambs stay with their mothers. They suckle. This is an unusual thing
[00:10:51] in the landscape. Most of them wean them from their mother right at birth and raise them
[00:10:55] with a bottle so that the mother can continue to produce milk. We leave them to suckle like in nature
[00:10:58] for 45 days. She stops producing milk, and then we wean the
[00:11:02] lamb. We also came to eat a little today, and we, I'm less
[00:11:06] hungry. I need to prepare Jeremy majadra, so I'm going to set up the amazing
[00:11:10] charola.
[00:11:16] A woman named Limor came here, an animal
[00:11:19] welfare advocate, that's what interested her. And when she came here after a year of touring the country
[00:11:23] and looking for farms, she turned to me and said: "Listen, this is the first farm that really lives
[00:11:26] up to its name." She actually wanted to do in Israel what they do in Europe, without preventative
[00:11:30] antibiotics, without hormones.
[00:11:33] Meaning, even before she established the Israeli standard, you were
[00:11:36] at the standard.
[00:11:43] What are you putting on our lamb here? I was looking for something
[00:11:46] to moisten and add flavor from things that were
[00:11:50] here then, so it's herbs like savory and sage and pomegranate
[00:11:54] juice. And grape molasses. I know we have some
[00:11:57] mention in the scriptures about fruit juices, we have mention of date
[00:12:01] honey and apple wine
[00:12:04] and unripe vinegar. Yes, unripe vinegar, we know that's sour grapes,
[00:12:08] it's basically unripe grapes. In the end, we want it to be tasty, that's the Creator's
[00:12:11] job. You bring them into existence, you slaughter
[00:12:15] them. I say that I'm basically babysitting for God, I'm watching over
[00:12:19] the animals that live here and get into trouble and have a hard time and are not well, so I want
[00:12:22] to say that at least my audience.
[00:12:25] I see how he reacts and appreciates, since the war I only serve
[00:12:28] lamb. Every time we get one lamb from Itush. I
[00:12:32] and Ofir and the team have to divide it and break it down, we show
[00:12:35] more respect to the animal, the audience reacts to it much better, with much more
[00:12:39] respect. All the effort I put in here is worth it so that in the end someone knows
[00:12:43] what this is. Tell me, what do you really think about veganism or semi-veganism or
[00:12:47] about all these movements? It hurts my business.
[00:12:50] Jeremy, give me a piece of beef, to make it a demo, do you have
[00:12:54] anything handy? These are quotes yes, we have a stew
[00:12:57] from the Tosefta, with a mixture of wheat and beans
[00:13:00] and torn meat, there is a mixture of wheat, how does that sound to you, they say
[00:13:04] that the krob, there was some kind of kale here, I really love kale and beans and green chickpeas, we are again
[00:13:08] in season, so I think we will make some kind of beef with seasonal green
[00:13:11] garlic and shallots with
[00:13:13] spring onions,
[00:13:21] Ah, oh how warm, how is it progressing? Are you
[00:13:49] enjoying the fruits and vegetables more, or,
[00:13:53] welcome.
[00:14:25] We want to understand from you, Professor Berman, the cult
[00:14:28] of sacrifices in the Temple, this is something that I think is a bit foreign to us, what is called
[00:14:32] an altar, the altar, where do we even begin? It
[00:14:36] is truly inconceivable to us, how is it related to drawing near to the Creator?
[00:14:39] After all, if we pray or go
[00:14:43] into isolation in the forest, these are things of the spirit,
[00:14:46] whereas man and the
[00:14:49] and the intestines and this meat, how can
[00:14:53] it possibly be related to something that is sublime? The peak, the peak of
[00:14:57] holiness, the peak of closeness to the Creator.
[00:15:00] Aaron, yes, enough with that, come on, yes, okay, you
[00:15:03] no, let's see if he turns into a snake, oh, that's
[00:15:06] a coincidence, to draw near to the Creator, so a sacrifice is
[00:15:10] from drawing near, yes, of course, wow, of course, I wouldn't
[00:15:13] have thought of that, yes, yes, yes, certainly, there are two directions, one
[00:15:16] of them is that I sacrifice myself to the Creator,
[00:15:20] so by being present at the sacrifice in the Temple, through the animal
[00:15:23] I can see what happens to it, what they do to it, how they raise it
[00:15:27] to the Creator. That is one direction. Another
[00:15:30] direction, the owner of the sacrifice, the one who brings the sacrifice,
[00:15:34] eats a meal there in the Temple, with God himself.
[00:15:38] And it's beautiful that I can sit with Him at the table as I sit with you.
[00:15:41] I'm going to check my sacrifice for a moment and... I'm a farmer,
[00:15:44] I bring up fruits, vegetables, maybe a lamb,
[00:15:48] maybe a dove. I am interested in sacrificing so that I will be forgiven
[00:15:52] for my sins, how does this process work? There are different
[00:15:55] decrees within the Temple. If it is a meat offering, the owner of the offering,
[00:15:59] the one who brings the offering, lays his hands
[00:16:02] on the lamb, for example, or on the sheep you brought
[00:16:06] with you. Your identity is metaphorically
[00:16:09] transferred to the sheep. So I transferred my identity to the sheep. What happens, boy? You need
[00:16:13] to cook the meat first before it goes up on the altar, and then there are
[00:16:16] pieces that go up on the altar, and there are pieces that go to the priests, there are also
[00:16:20] parts that go back to the owner of the sacrifice and he supposedly
[00:16:23] feasts just like we do here, but together with the Creator.
[00:16:27] What's fascinating about this series is that through
[00:16:30] nutrition, through food, we get a glimpse
[00:16:34] into the very earthly lives of the Jews who lived here.
[00:16:38] And you know, life is also political life, everywhere
[00:16:41] there is power, sooner
[00:16:44] or later, corruption will come. When we prepared
[00:16:48] for this episode, the parallel was striking, the story of Eli who was
[00:16:51] a high priest and had children, we
[00:16:55] today have an expression called "nepo baby," do you know what a nepo
[00:16:58] baby is? I can understand, who are these nepo babies, what are their names and
[00:17:02] what did they actually do? So one of them is called
[00:17:05] Phinehas, that's a priest's name.
[00:17:07] Already from the Torah, the second name here is Hofni, so maybe
[00:17:10] Hofni grabbed a handful, took a handful, yes, a handful
[00:17:14] of dollars, a handful for himself, yes, these are two who were born into
[00:17:18] this elite, with a silver spoon in their mouths, yes, exactly, exactly, yes, they
[00:17:21] remain, they remain, spoiled children, this is what happened
[00:17:25] to steaks every day.
[00:17:29] The most scathing criticism in the book of 1 Samuel, there is still no
[00:17:33] temple in Jerusalem, but there is a tabernacle in Shiloh, and of course
[00:17:36] there are sacrifices. What was described there was that the entire
[00:17:40] priestly system was utterly corrupt, and it is written: "And the priest's
[00:17:43] servant came, while the meat was cooking, with the three-pronged
[00:17:46] fork in his hand." He had a huge trident,
[00:17:50] looked like a devil, what would he do? "And he struck
[00:17:53] it into the basin, or into the pot, or into the kettle, or
[00:17:57] into the pan; all that the fork brought up, the priest
[00:18:00] took for himself." Meaning they stole. Yes, because the priests wanted
[00:18:04] to eat meat, tasty meat is barbecue. Who wants
[00:18:08] boiled meat? You take a steak and boil it
[00:18:11] in water? That's a recipe to ruin your steak. But first you
[00:18:14] boil it in water and then you grill it? So that's how it was on the altar. Yes, but
[00:18:18] the priests wanted steak. I understand. Yes, they
[00:18:22] wanted to "save," in quotation marks, yes? the steaks so
[00:18:25] they could make them as we are doing here
[00:18:29] behind us. I can understand them. Yes. So the people were
[00:18:32] trying somehow with pleas. "I don't care how much
[00:18:35] you take, just do what I need."
[00:18:59] Their father,
[00:19:03] Eli the priest, and it is written, "And Eli was very old," he probably could no longer control them.
[00:19:07] "And he heard all that his sons did to all
[00:19:10] Israel, and even more than that, and how they
[00:19:13] lay with the women who served
[00:19:17] at the entrance of the Tent of Meeting." Apparently, women
[00:19:21] who wanted to visit the Tabernacle had
[00:19:23] a payment, an entrance fee, but not in
[00:19:27] money. Yes, I tell you,
[00:19:31] this is the first place in history that we have sexual
[00:19:35] assault. Oh my God, yes. In the next
[00:19:38] chapter, Israel went out to battle against
[00:19:42] the Philistines, from this area we are in,
[00:19:45] yes, yes, and they lost, a great many
[00:19:48] in Israel fell, 34,000. But why did the people of Israel
[00:19:52] suffer such a great blow, so many people, so many people? Ah, because they
[00:19:56] let this happen. Oh, oh, wait, you're
[00:19:59] right, exactly, exactly. The question is why, because they said
[00:20:03] to themselves, "But we must atone for
[00:20:05] our sins, we must."
[00:20:09] Whatever it is, that's the most important thing. And if there's
[00:20:12] a little corruption, okay, we're willing
[00:20:15] to tolerate corruption. Is the criticism directed at
[00:20:18] the corrupt or at the ones who enable corruption, which is us, Jeremy
[00:20:22] and I and... Both, both, and I think these things are really
[00:20:26] important for us
[00:20:27] today too. A wonderful
[00:20:31] piece of beef. Ofir, please come. Okay, thank you very much. Wow,
[00:20:35] wow. Itush and Ofir. Sit
[00:20:37] next to me.
[00:20:40] You know, Joshua, you spoke about drawing near to God.
[00:20:43] Maimonides, one of the greatest Jewish philosophers, said
[00:20:46] that drawing near to the divine is a path to a true encounter. So
[00:20:50] here we are, toasting to our true encounter, a true one that also brings
[00:20:54] us closer to the divine no less than to each other, and to each
[00:20:57] other, to life, to life, to closeness, amen.
[00:21:13] The moment I saw corruption before my eyes, wow, it's an amazing moment.
[00:21:17] Every day I wake up and open a newspaper. We live in a corrupt
[00:21:21] and terrible era. I try to make amends, at least in my surroundings, to try
[00:21:24] to be fair and honest, but corruption breaks
[00:21:27] out. I had a summer where I worked as a waiter on the beach
[00:21:31] in Tel Aviv, and there's a thing
[00:21:34] that's already quite corrupt by nature, that restaurants
[00:21:38] set up on Saturday along the entire beach,
[00:21:41] and families arrive and are supposedly not allowed to bring food from home, they're
[00:21:45] supposed to order from the restaurant, and of course
[00:21:48] the people of Israel are a stiff-necked
[00:21:50] and rebellious people who don't obey, which are qualities that have very positive aspects
[00:21:53] as well. People come with all the picnics, with all the Friday
[00:21:57] evening food, and then they order Coke or Coke and fries.
[00:22:01] You, unfortunately, as a waiter who does these shifts, have to come and say "No, you
[00:22:04] can't, you can't." And there was always the thing with grandmothers
[00:22:08] who tempt you, who say "Come taste the jachnun." And then you eat
[00:22:11] the jachnun, and then you yourself are already corrupt, and then, like, the deal
[00:22:15] gets much better, so you say "Okay, fine, eat whatever you want, but
[00:22:19] just order more."
[00:22:20] and sweet season, we really appreciate the end, not
[00:22:27] You realize, Jeremy, that we are really at the end of our
[00:22:29] short
[00:22:32] life.
[00:22:34] No, thank you.
[00:22:38] Oh, how delicious!
[00:22:41] Ah, okay, Doctor, you sent me to cook three
[00:22:45] tongues in mustard. Look, I don't want to take moral
[00:22:48] responsibility for this, but our story
[00:22:52] is connected to our mythological father, Abraham our Patriarch, who was, Abraham
[00:22:55] our Patriarch, yes. So the mythological father sits at the entrance of his
[00:22:59] tent, he's not, one must say he's not at his best, because although he looks fine, he's
[00:23:03] 100 years old, he circumcised himself, he circumcised himself. And then
[00:23:06] three angels come, handsome
[00:23:09] men, smelling good. He's very excited, he runs
[00:23:12] to them, runs to them and tells them, "Take a piece of bread, I'll give you some bread, come
[00:23:16] eat," and so on. And then they come and he sends Sarah to make
[00:23:20] cakes, and he asks the young man to bring him a tender
[00:23:23] and good calf that he will cook for them.
[00:23:27] Now, the Sages say, "one calf,"
[00:23:30] "tender" (two), and "good" (three). Three
[00:23:34] calves. So the Sages claim that Abraham serves the angels three
[00:23:37] tongues because they want to praise his generosity. According
[00:23:41] to the Sages, he makes them the tongue in mustard.
[00:23:44] Mustard is food for kings, that was exactly it. The Sages see
[00:23:48] mustard as something important. We know this because gifts
[00:23:51] to priests are given in mustard. Wild mustard is everywhere. Now you
[00:23:55] travel around the country and you see these beautiful yellow blossoms. That's actually
[00:23:58] mustard and it was actually here back then. You can
[00:24:02] see the produce that we painstakingly
[00:24:05] gathered mustard seeds from the field,
[00:24:08] from the wild. This is their fermented
[00:24:11] stage. This is the final product. Start with that.
[00:24:14] So let's go back to the text for a moment. So he told the young man. "Take the
[00:24:18] tongue." So he will go personally. The young man Ofir, he told Ofir
[00:24:22] to bring him a tender and good calf,
[00:24:25] and on this the Sages say afterwards that he actually promises
[00:24:28] them a piece of bread, and in the end he gives them
[00:24:31] meat and cakes and butter and milk. That
[00:24:35] means he is a person who speaks little. Wait, wait, butter and milk? Oh, okay, both
[00:24:38] and also before the giving of the Torah, we are before kosher. He speaks little
[00:24:42] and does much, which is a sign of a righteous person, as opposed to a wicked person
[00:24:45] who speaks much. Fine, perhaps this
[00:24:49] will be served at our concluding meal. Oh,
[00:24:51] woe is me!
[00:24:58] Wow, listen, wow, how
[00:25:01] delicious!
[00:25:06] There's a philosophical question that fascinates me, Dr.
[00:25:10] My ancient Greek friends, Socrates,
[00:25:13] and after him the Stoics, would argue that it's enough to be
[00:25:16] a good person, to have virtue, arête, to be
[00:25:20] happy, okay. But then Aristotle would come along and say, "Okay, that's
[00:25:24] a necessary condition, but not sufficient." You might be a very good person,
[00:25:28] but somehow your kids turn out to be jerks, bad kids,
[00:25:31] bad kids who plunder you and humiliate you and embarrass you,
[00:25:35] and you are left miserable in such a situation. Bring us to our context,
[00:25:38] I want to talk to you about a rebellious and defiant son. Now, what is a rebellious
[00:25:41] and defiant son? It's a category of a jerk kid who takes
[00:25:45] money from you, embarrasses you, it really ruins your life, a biblical jerk,
[00:25:49] a biblical jerk.
[00:25:51] The one whose parents are supposed to bring him to the city elders
[00:25:55] and then they stone him, they stone him, they kill him, they kill him. No,
[00:25:59] yes, really, really, a very late activation, yes, but they kill
[00:26:02] him. Okay, how do you decide a child is rebellious? What, is there a criterion?
[00:26:06] Oh, now the Sages present a criterion that I don't think
[00:26:09] you'll exactly like. A slice of meat,
[00:26:12] which is 230 grams in total, it's a hamburger patty, what
[00:26:16] size? And half a log of Italian wine, which is, say,
[00:26:20] 300 cc of imported wine, two glasses. Stoning, what?
[00:26:23] Stoning, stoning, stoning, stoning. I would be weighed 13 times a day.
[00:26:27] Jeremy, you're condemning us to a halachic state and Torah law, I don't understand. God forbid, God
[00:26:31] forbid. Why? What? Here, see how beautifully we live in the Holy Land. Okay,
[00:26:35] so, so what? Look, the point is that this again indicates that excessive
[00:26:39] meat eating is perceived as a particular problematic
[00:26:42] focal point of corruption. This again reflects the complex
[00:26:46] relationship that Judaism has towards meat, and therefore
[00:26:49] we are going to discuss all these issues with Rabbi
[00:26:52] Avraham Stav. I think he is waiting for us in the forest somewhere, so let's
[00:26:56] go.
[00:27:06] I don't believe it, how
[00:27:08] beautiful! Rona, is this your first time
[00:27:12] in Eilat? Everyone's in Eilat.
[00:27:15] Amazing. That was a dish,
[00:27:18] a dish,
[00:27:20] a hot dish.
[00:27:27] No, I'm in a relationship, goodbye.
[00:27:30] You're a kind of
[00:29:16] Oh, look who's sitting here, a thinker in the middle
[00:29:19] of the ancient and holy forest. Shalom,
[00:29:22] greetings! So, Rabbi Avraham Stav, Doctor
[00:29:25] of Philosophy, a profound thinker, an Israeli hero,
[00:29:28] a publicist among publicists. We are here because among the five books
[00:29:32] he wrote, the last one is about Jewish vegetarianism, which deals with this entire
[00:29:36] complex relationship that we are examining: Judaism and meat. Where, why,
[00:29:40] when? I want to listen to a fascinating conversation ahead of us. Sit
[00:29:43] in my shady spot. Sit, Rabbi. Let's
[00:29:47] cut straight to the chase, as the Sages called it. It was forbidden
[00:29:51] to slaughter any animal until
[00:29:53] the flood, and then it changed. First of all, this is a fascinating
[00:29:57] phenomenon that has almost no parallel in the Torah,
[00:30:00] that something was once forbidden and then
[00:30:02] suddenly it is permitted. Generally, the Torah only forbids more and more things. Adam
[00:30:06] was forbidden to eat meat, and suddenly this thing is permitted after
[00:30:10] the flood, and the question is why. After
[00:30:13] the flood, all vegetation was destroyed, so there was no choice but
[00:30:16] to eat meat. But it could be that the transition that occurred
[00:30:20] at the time of the flood was a different transition, perhaps a moral transition. Let's say
[00:30:24] humans we don't touch, but animals are more flexible.
[00:30:27] "What advantage does man have over an animal?" This is a verse that
[00:30:31] distances us from animals. Is this also related to meat consumption?
[00:30:35] Absolutely. In those very same verses, the prohibition of murder
[00:30:38] of human beings and the permission to eat animals are intertwined.
[00:30:42] Can you tell us a bit about the significance of blood in the biblical world? Blood is a
[00:30:46] very, very mysterious story. It is perceived as that which holds
[00:30:49] life itself. Therefore, when a sacrifice is offered on the altar,
[00:30:53] the blood of its soul is offered, because I am essentially sacrificing its life, and its life
[00:30:57] I am forbidden to eat. In the past, a sacrifice was to take
[00:31:01] the best of what I had on my farm for
[00:31:05] months, perhaps years. I felt some emotional connection to it, and I take
[00:31:08] almost a family member and bring it to the
[00:31:11] Temple. There is an act here that I think is very deep, very
[00:31:15] significant, which I would not be happy to give up.
[00:31:18] I regret that we gave it up, even if it had costs,
[00:31:22] you would be happy if we returned
[00:31:25] to a physical cult of offering sacrifices? I would be happy
[00:31:28] if we reached a place where this cult could
[00:31:32] uplift us, could advance us. Don't you think there is a process
[00:31:35] of a certain spiritual progress over the ancients
[00:31:39] who knew a pagan world where animals were slaughtered
[00:31:42] in all the temples in the entire region, not only?
[00:31:47] I live in this world, I see how spiritual, the forms
[00:31:50] of entertainment, the forms of shopping, the forms of eating,
[00:31:54] I'm not sure that the abandonment of the
[00:31:57] sacrificial cult right now symbolizes some spiritual
[00:32:01] elevation of humanity that no longer needs
[00:32:03] visuals and no longer needs the tangible. I want
[00:32:07] to tell you that if you think the offering of sacrifices will invalidate this whole
[00:32:10] shopping thing, then wait and see what malls
[00:32:14] will be like for shopping.
[00:32:45] Meat eating? That's a very good question, because very often it goes hand in hand. Meaning,
[00:32:48] the moment we create a situation where people eat
[00:32:52] meat only once every one or two weeks, as many
[00:32:55] rabbis and thinkers have said to eat only on Sabbaths or
[00:32:59] only on holidays, if we create such a situation, naturally the
[00:33:02] meat industry will be a much more humane industry, as it's called today. Rabbi,
[00:33:06] you who wrote the book "Jewish Vegetarianism," are you
[00:33:10] yourself a Jewish vegetarian or a vegetarian Jew? So I'm glad
[00:33:13] you asked if I'm a vegetarian.
[00:33:16] Because if you had asked if I was a vegetarian, the answer would have had to be no. Jewish
[00:33:19] vegetarianism is to relate to meat eating as something not trivial,
[00:33:23] not something you do on the way. So how does that manifest in your
[00:33:26] life? When they ask me before reserves or
[00:33:30] before a flight, what meal do I request? I always request a vegan meal. I arrive
[00:33:34] and there are piles of meat left, so I eat the meat. Meaning, I
[00:33:37] try to see how I can ensure that fewer
[00:33:40] animals are slaughtered, but I don't
[00:33:43] lightly refrain from eating them. If they have already been slaughtered, that's an example. You too are a bit
[00:33:47] of a Jewish vegetarian, right? I I think every person
[00:33:50] in the world, especially in a time of such excessive abundance and hunger in other
[00:33:54] places, needs to reduce it. Rabbi,
[00:33:55] הרב'.