LEV195 The Torah speaks of hunting animals or foul [this verse]. The use of the word "Tzayid" clearly signifies hunting, which seems to be permitted in Judaism. But the Torah context of hunting is very different from the concept of hunting in the modern sense. First, in the verse itself, as explained by the commentaries, the "hunt" is for food that is kosher, which will then be eaten by the hunter, and especially refers to the hunting of geese and wild chickens (Rishi Mizrachi and Gur Aryeh commentaries on Leviticus 17:13). Thus, there is no Jewish term for hunting merely for sport. Similarly, when the Mishna uses this term, "hunting," it never refers to a gun, knife, or weapon to be used to kill the animal, but rather to trapping the animal while it is still alive, especially since killing the animal with any weapon would render it non-kosher for eating (Mishna Beitza 3:1-2). Therefore, there is no concept of hunting for sport or killing any animal with a weapon in Judaism. This concept is codified in Jewish law. Shulchan Aruch rules that it is forbidden on Shabbat to "hunt" even a deer (a kosher animal) that is old, blind, sick, or damaged. Rema adds that hunting with trained dogs is not only forbidden on Shabbat, but is prohibited even during the week, since it is a frivolous, non-Jewish activity (Shulchan Aruch, Orach Chaim 316:2). Why is hunting forbidden? Rema, in another of his books, explains that hunting is forbidden, whether the purpose is for "fun" or to sell the prey (Darchei Teshuva, Yoreh De'ah 117:44). This is the occupation of the evil Eisav [Esau], which shows a quality of cruelty in praying on animals and killing God's creations. When man curtails life as sport or for fun, it is the opposite of his purpose in life, which is to enhance and expand the world. Not only is Eisav depicted as the classic hunter, but another evil leader, Nimrod, is also call a hunter in the Torah and is viewed very unfavorably in Jewish thought (Genesis 25:27). Sefer HaChinuch forbids hunting as part of the prohibition of needlessly causing pain to animals (Sefer HaChinuch, Mitzvah 550). Hunting also violates the general spirit of Judaism, which is to promote peace in the world (Gittin 59b). The most famous discourse on the Jewish opposition to hunting is a responsum of Rabbi Yechezkel Landau (1713-1793). In it Rabbi Landau reviews all the reasons presented above to prohibit hunting. He adds that it is forbidden for a Jew to hunt because part of hunting for sport involves putting oneself in danger in the forest or jungle, which is forbidden. He concludes that the entire activity is disgusting, cruel, and dangerous, and is utterly forbidden for all Jews (Responsa Noda BeYehudah Mahadura Tennina, Yoreh De'ah 10).