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Tsa'ar Ba'alei Chayim
Human Ethics
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When you see the ass of your enemy lying under its burden and would refrain from raising it, you must nevertheless help raise it.
Exodus 23:5
You shall not plow with an ox and an ass together.
Deuteronomy 22:10
From the statements of both of
these
tanna’im
it can be
learned
that the requirement to prevent
suffering to animals
is
by Torah law. As even Rabbi Shimon says
that he disagreed with the opinion of the Rabbis
only because the verses are not
clearly
defined; but
had the
verses
been clearly
defined, we
would have
learned
the same
a fortiori
inference.
Due to what
factor can that inference be learned?
What, is it not due to
the matter of
suffering of animals…
Bava Metzia 32b:1
The messenger of יהוה said to him, “Why have you beaten your ass these three times? It is I who came out as an adversary, for the errand is obnoxious to me.
Numbers 22:32
Let us say
that a
baraita
supports
Rava’s opinion that the requirement to prevent suffering to animals is by Torah law: If one encounters
the animal of a gentile
collapsed under its burden,
he tends to it
and unloads its burden,
as
he would
the animal of a Jew.
The Gemara reasons:
Granted, if you say
that the requirement to prevent
suffering to animals
is
by Torah law,
it is
due to that
reason that
he tends to it as
he would
the animal of a Jew…
Bava Metzia 32b:9-16
ויאמר הן עוד היום גדול
, He said: "The day is still long, etc."
The reason that Jacob presumed to judge their actions was that he was concerned with unnecessary suffering of the animals (compare
Baba Metzia
32). He also wanted to find out if the reason they delayed watering the flocks was because this was not the proper time and that the town was far off and these animals were used to be kept in the town overnight. This interested him because it would help him determine the distance he had travelled…
Or HaChaim on Genesis 29:7:1
To not do work with two species of animals:
To not plow with an ox and a donkey together. And the same is the case with any two species of animals, when one is pure and the other one is impure. And it is not specifically plowing that is forbidden, but rather the same is true for all types of work — for example, threshing or pulling a wagon [or] any of the types of work. And about this is it stated (Deuteronomy 22:10), “You shall not plow with an ox and a donkey together.” [Concerning] the root of the commandment, Rambam, may his memory be blessed, wrote (Guide for the Perplexed 3:49…
Sefer HaChinukh 550:1-2
I have already written at the end of the Order of
Tsav
about the prohibition of blood (Sefer HaChinukh 148) and at the beginning of
Acharei Mot
[about] the commandment of covering the blood (Sefer HaChinukh 187) all that I have known about the matter of distancing that the Torah distanced us from the blood of all flesh. And I say from the angle of the simple understanding that the commandment of slaughter is also from the same reason. Since it is well-known that the body’s blood comes out of the neck more than from other places of the body…
Sefer HaChinukh 451:3
GEMARA:
Rav Yehuda said
that
Rav said:
With regard to
an animal that fell into an aqueduct, one brings cushions and blankets,
and throws them into the water ditch,
and places them beneath
the animal in the aqueduct.
And if
the animal thereby
emerges, it emerges.
The Gemara
raises an objection
from a
Tosefta
: With regard to
an animal that fell into an aqueduct
on Shabbat,
one provides it with sustenance in its place so that it will not die…
Shabbat 128b:4-7
A righteous man knows the needs of his beast,
But the compassion of the wicked is cruelty.
Proverbs 12:10
It is forbidden to tell a gentile to castrate our animals. If he takes it upon himself and castrates it, it is permitted. And if a Jew is devious in this matter [and tells a gentile to castrate it], we fine him, (Rama: even if he isn't devious, but the gentile recognizes and understands it is for [the Jew's] benefit) and we make him sell it to a different Jew, and it is permitted to sell it even to his oldest son, but not to his younger son, he neither sells it nor gives it to him. Rama: And it is permitted to give the animal to a gentile for a semi-yield lease…
Shulchan Arukh, Even HaEzer 5:14
Four groups do not receive the Divine Presence: a group of liars; a group of hypocrites; a group of gossipers; a group of scoffers; and all are referred to in Scripture. “A group of liars” (is denied the Divine Presence because it is stated) “He that speaketh falsehood shall not be established before Mine eyes” (Ps. 101:7). And also in the wars of Ahab, when he came and asked the prophets if he should go out and do battle, the spirit of Naboth came before God, and he said: “I will go forth and be a lying spirit in the mouth of all his prophets. And He said: etc…. ‘Go forth’” (I Kings 22:22)…
Sefer Chasidim 44:1
“Moses was herding” – that is what is written: “God was in His sacred Sanctuary” (Habakkuk 2:20). Rabbi Shmuel bar Naḥman said: Until the Temple was destroyed, the Divine Presence rested in it, as it is stated: “God was in His sacred Sanctuary” (Psalms 11:4). When the Temple was destroyed, the Divine Presence removed itself to the heavens, as it is stated: “The Lord established His throne in the heavens” (Psalms 103:19).
Rabbi Elazar says: The Divine Presence did not move from the Sanctuary, as it is stated: “My eyes and My heart will be there…” (II Chronicles 7:16)…
Shemot Rabbah 2:2
MISHNA:
One may not birth an animal on a Festival,
and all the more one may not birth it on Shabbat.
However, one may assist it
to give birth.
And one may birth a woman
even
on Shabbat, and call a midwife for her
to travel
from place to place,
even when the midwife’s travel involves the desecration of Shabbat.
And one may desecrate Shabbat for
a woman giving birth.
And one may tie the umbilical cord
of a child born on Shabbat.
Rabbi Yosei says: One may even cut
the umbilical cord…
Shabbat 128b:13-17
IF A BIRD’S NEST CHANCE TO BE BEFORE THEE. This also is an explanatory commandment, of the prohibition
ye shall not kill it
[the dam]
and its young both in one day
, because the reason for both [commandments] is that we should not have a cruel heart and be discompassionate, or it may be that Scripture does not permit us to destroy a species altogether, although it permits slaughter [for food] within that group. Now, he who kills the dam and the young in one day or takes them when they are free to fly [it is regarded] as though he cut off that species…
Ramban on Deuteronomy 22:6:1
The Gemara says:
But even so, the afflictions of Rabbi Elazar, son of Rabbi Shimon,
were
greater than
those
of Rabbi
Yehuda HaNasi. The reason is
that whereas
the afflictions of
Rabbi Elazar, son of Rabbi Shimon, came
upon him
out of love, and left
him
out of love,
i.e., they were solely the result of his own request, not because he deserved them, those
of Rabbi
Yehuda HaNasi
came
upon him
due to an incident and left
him
due to
another
incident.
…
Bava Metzia 85a:5-7
You shall not muzzle an ox while it is threshing.
Deuteronomy 25:4
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ראו גם
Vegetarianism
Meat
Animals
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Food Ethics
Slaughter
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Food
Unloading and Loading
Man and Animals
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