LEV709 See [[EXOD549]] Exodus 21:14 neighbor SPERO 126-30

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LEV715 The Torah, indeed, draws the implication of the teaching that all men are created in the image of God. False and irrelevant distinctions must not be introduced to disqualify human beings from their right to justice. For if man is made in the image God, if he is the creation God, then every human being is included and the entire significance of the one man is extended to embrace every man. Said Rabbi Akiva, "Beloved is man, for he was created in the image [of God]." (Avot 3:18). Every man is fellow man to every other man, or is "thy brother." The fatherhood of the one God implies the brotherhood of all men, which generates the concept of universal morality. It has been suggested that the well-known passage in Leviticus, usually translated "thou shalt love thy neighbor as thyself, I am the Lord," [this verse] should be interpreted, "Love thy neighbor; he is as thou [kamokah]," and in that "as thou" lies the full meaning of the commandment. The identification of justice with God projects God's infinity and absoluteness onto the concept of justice, removing it from the category of subjective reality and relativity. (See Psalms 89:5; 97:2, Genesis 18:19 and Jeremiah 23:5). (Continued at [[EXOD673]] Exodus 22:21 widow SPERO 126)

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LEV740 The Pentateuch itself does not give any reason for the prohibition against plowing with an ox and ass together. Conceivably it belongs to the group of laws which oppose the mixing of diverse kinds, as we have in connection with sha'atnez and kelayim [this verse]. Indeed, Maimonides sees the prohibition against working animals of two different species together as a preventative against their having intercourse. (Sefer Ha-Chinukh, mitzvah 550). It is more likely, however, that the reason for this law is the general principle of tza'ar ba'alei chayyim: the prevention of pain to animals. For an animal to have to live or work together with others not of its own species is in itself a source of uneasiness and anxiety. Or as Ibn Ezra points out, yoking animals of unequal strength together is to certainly cause pain to the weaker animal and frustration to the stronger one (See his comments on Deuteronomy 22:10. See also the interesting theory of the Ba'al ha-Turim (on Deuteronomy 22:10), who states that since the ox, as a kosher animal, ruminates constantly, while the ass, as a non-kosher animal, does not, it will appear to the ass that the ox is "eating" all day, and as a result it will become aggravated with envy.)

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LEV789 No less than thirty-six times does the Torah remind us of our special obligation to the alien or stranger (Bava Metzia 39b) [this and following verse]. Indeed the ultimate source of the universality of Torah morality is to be found in the synthesis of two metaphysical beliefs: first, the unity of mankind as fixed by a common ancestry in Adam and a common nature grounded in the "image God"; second, a vision of the redemption that will encompass all mankind: "For then I will turn to the peoples a pure language that they may call upon the name of the Lord to serve Him with one consent." (Zephaniah 3:9. See also Isaiah 56:1-7 and 66: 18-21).

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LEV830 See [[LEV285]] Leviticus 19:2 holy SPERO 47

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LEV864 See [[LEV285]] Leviticus 19:2 holy SPERO 47

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LEV888 Over and beyond the prevention of outright physical pain, certain commands in the Torah regarding animals seem to be concerned about more subtle forms of stress and discomfort. Thus in connection with the law of sacrifices we read: [this verse, Exodus 22:29]. Although different reasons can be found for this law, the Midrash perceived in it a further manifestation of God's mercy. (Deuteronomy Rabbah 6:1; see also Maimonides, Guide, Friedlander trans., p.360). An animal's tenderness and concern for its offspring has long been an admired object of simple observation. To cause an immediate separation between the offspring and the mother, thus interrupting the nursing process, is to cause cruel and unnecessary pain. Related to this law is the command: "And whether it be a cow or ewe, you shall not kill it and its young both in one day." (Leviticus 22:28. See Chullin 79a, Yoreh De'ah 15:2. This law applies to either the male or the female parent.) Maimonides explains that the purpose of this prohibition is: "in order that people should be restrained and prevented from killing the two together in such a manner that the young is slain in the sight of the mother; for the pain of the animals under such circumstances is very great. There is no difference in this case between the pain of men and the pain of other living beings, since the love and tenderness of the mother for her young ones is not produced by reasoning but by imagination, and this faculty exists not only in men but in most living beings." (Maimonides, Guide, 3:48).

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LEV895 See [[LEV888]] Leviticus 22:27 stay SPERO 178-9

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LEV942 See [[EXOD581]] Exodus 21:22 fined SPERO 287

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LEV975 See [[LEV367]] Leviticus 19:13 robbery SPERO 305-6

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