Recently a pastor touched a subject about relationship between neighbors, and he read passage from Exodus 23.5, and then he asked people to comment on this verse. And everyone who commented about this verse talk only about man and his enemy, which is right thing to do when something of the property of your enemy got in trouble or lost and no matter what the relationship between you and your neighbor, good or bad, you have to help your neighbor in this respect even if you do not like him or her.
But no one mentioned another aspect of the verse, the regard of GOD for animals. So I found interesting comment concerning this issue.
“The passage which commands that a mother bird should be let go, while her young may be taken from the nest (Deuteronomy 22.6-7), is characteristic of the Torah’s concern for the feeling and needs of the animals. Though it takes for granted that certain animals may be sacrificed and used for food – a recognition of the universal law of survival – it also makes clear that GOD’S mercy extends to all of His creation.
Thus, ox and ass are not to plow under the same yoke (Deuteronomy 22.10); ox, ass, and all cattle are made beneficiaries of Sabbath rest (Deuteronomy 5.14); an animal and its young may not be slaughtered on the same day (Leviticus 22.28); an ox is not to be muzzled while threshing the corn (Deuteronomy 25.4), so that it may not be tortured by its inability to satisfy its hunger; the Sabbatical Year has as one if its purposes to give both persons and beast a chance to harvest the fallow fields (Leviticus 25.6-7); and Balaam’s unjust harshness toward his ass is criticized by GOD’S messenger (Numbers 22.32).
(The blessings and the curses of the Lord also equally effect people, animals (Deuteronomy 11.15), nature, and the whole environment they live in.) A.G.
Also Deuteronomy 11.15, which mention cattle before people, was interpreted to mean that an owner had to feed his animals be fore he could sit down to eat.
The final line in the Book of Jonah sums up this divine concern: in a rhetorical question GOD proclaims that His mercy extends to beasts as well as to innocent human beings.
Later Jewish tradition greatly expanded on the needs to prevent cruelty to animals and to avoid as much as possibly causing ‘pain to living things” (tza-ar ba-alei chayim).The elaborate Laws governing ritual slaughter were in part designed to kill as quickly as possible. Human beings are to imitate their Creator: for even as he is merciful so must they practice lovingkindness to all living creatures.”
The animal must be helped not only for the sake of the owner but for its own sake. This concern is in Jewish tradition called “(concern for the) distress of living creatures” (tza-ar ba-alei chayim). (Deuteronomy 22.1-4) (Exodus 23.5)
Yoking Ox and Ass Together. (Deuteronomy 22.10)
Why was this prohibition instituted? Because, say some, the ass does not have the strength of an ox (and thus would be worked beyond its capacity); often hold that, because the ox chew its cud and the ass does not, the latter would suffer, seeing (as it thinks) that the ox eats all day. But GOD, being merciful to all His creatures, wants to save them from suffering unduly.
You fellow’s Ox.
In Exodus 23.4, the command is to restore the animal to an enemy, in Deuteronomy 22.1), to one’s fellow. Why the different verbiage? When you return the animal to an enemy and extinguish your hatred you will be returning it to your fellow. Bachya.
The Torah. A Modern Commentary. Edited by W. Gunther Plaut.
But no one mentioned another aspect of the verse, the regard of GOD for animals. So I found interesting comment concerning this issue.
“The passage which commands that a mother bird should be let go, while her young may be taken from the nest (Deuteronomy 22.6-7), is characteristic of the Torah’s concern for the feeling and needs of the animals. Though it takes for granted that certain animals may be sacrificed and used for food – a recognition of the universal law of survival – it also makes clear that GOD’S mercy extends to all of His creation.
Thus, ox and ass are not to plow under the same yoke (Deuteronomy 22.10); ox, ass, and all cattle are made beneficiaries of Sabbath rest (Deuteronomy 5.14); an animal and its young may not be slaughtered on the same day (Leviticus 22.28); an ox is not to be muzzled while threshing the corn (Deuteronomy 25.4), so that it may not be tortured by its inability to satisfy its hunger; the Sabbatical Year has as one if its purposes to give both persons and beast a chance to harvest the fallow fields (Leviticus 25.6-7); and Balaam’s unjust harshness toward his ass is criticized by GOD’S messenger (Numbers 22.32).
(The blessings and the curses of the Lord also equally effect people, animals (Deuteronomy 11.15), nature, and the whole environment they live in.) A.G.
Also Deuteronomy 11.15, which mention cattle before people, was interpreted to mean that an owner had to feed his animals be fore he could sit down to eat.
The final line in the Book of Jonah sums up this divine concern: in a rhetorical question GOD proclaims that His mercy extends to beasts as well as to innocent human beings.
Later Jewish tradition greatly expanded on the needs to prevent cruelty to animals and to avoid as much as possibly causing ‘pain to living things” (tza-ar ba-alei chayim).The elaborate Laws governing ritual slaughter were in part designed to kill as quickly as possible. Human beings are to imitate their Creator: for even as he is merciful so must they practice lovingkindness to all living creatures.”
The animal must be helped not only for the sake of the owner but for its own sake. This concern is in Jewish tradition called “(concern for the) distress of living creatures” (tza-ar ba-alei chayim). (Deuteronomy 22.1-4) (Exodus 23.5)
Yoking Ox and Ass Together. (Deuteronomy 22.10)
Why was this prohibition instituted? Because, say some, the ass does not have the strength of an ox (and thus would be worked beyond its capacity); often hold that, because the ox chew its cud and the ass does not, the latter would suffer, seeing (as it thinks) that the ox eats all day. But GOD, being merciful to all His creatures, wants to save them from suffering unduly.
You fellow’s Ox.
In Exodus 23.4, the command is to restore the animal to an enemy, in Deuteronomy 22.1), to one’s fellow. Why the different verbiage? When you return the animal to an enemy and extinguish your hatred you will be returning it to your fellow. Bachya.
The Torah. A Modern Commentary. Edited by W. Gunther Plaut.
