DEUT1438 While there is no explicit Torah law forbidding the causing of unnecessary pain to animals, the large variety of regulations ordaining the fair treatment of animals led the majority view in the Talmud to conclude that the prohibition of tza'ar be'alei chayyim (prevention of cruelty to animals) [The term literally means "the suffering of living creatures."] is a Torah prohibition (Bava Metzia 32b, and Shabbat 128b). [The Rabbis understood the law to help unload a burdened animal (Exodus 23:5) as mandating a general concern for the suffering of animals. Meiri, in his commentary on Bava Metzia 32b, argues that a general prohibition against causing unnecessary suffering to animals can be deduced from the previously cited law prohibiting the muzzling of an ox while it is working in the field (this verse; see paragraph 4). Maimonides and Judah the Chasid site yet another basis; see footnote on page 307.] Thus, even when situations arise that are not covered by specific biblical legislation, the operative assumption is that causing unnecessary suffering to animals is prohibited. The word "unnecessary" underscores that not all behavior that causes animals to suffer is forbidden. For example, the Bible permits the slaughtering of animals for human consumption, although Jewish law regulates the slaughter in an effort to try to minimize--though it is, of course, impossible to eliminate--the suffering. Similarly, animal suffering is permitted if there is substantial human benefit to be attained (for example, if insights gained through medical experimentation on animals can lead to a cure for disease; see pages 336 – 338).

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DEUT1458 See [[DEUT1129]] Deuteronomy 22:6 take TELVOL2 302

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DEUT1466 There are various rulings on non-Jews in the Talmud, including some that are discriminatory. However, even among the most hostile rabbinic figures, we find certain standards of behavior that are binding upon all Jews: It is always forbidden to steal from or deceive anyone, even an idolater (Bava Kamma 113b, Chullin 94a). [A Jew who acts dishonestly is regarded as "abhorrent to the Lord your God" [this verse]. For example, a merchant who knows of a flaw in his merchandise must inform the would-be purchaser--Jew or non-Jew--of it (see Maimonides, "Laws of Sales" 18:1). Indeed, the Rabbis teach that "stealing from a non-Jew is worse than stealing from a Jew because of the profanation of God's name" (Tosefta Bava Kamma 10:15). When a Jew is found to have acted dishonestly toward another Jew, he brings contempt upon himself. But when a Jew acts dishonestly toward a non-Jew, he runs the risk of causing others to view Jews and Judaism with contempt; this makes such behavior even more reprehensible.

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DEUT1486 See [[DEUT696]] Deuteronomy 14:29 eat TELVOL2 200-1

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DEUT1501 See [[LEV372]] Leviticus 19:14 blind TELVOL2 151

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DEUT1524 See [[DEUT448]] Deuteronomy 10:18 giving TELVOL2 13-4

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DEUT1741 See [[GEN439]] Genesis 3:21 clothed TELVOL2 139

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