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• EXHAUST • BRAKES
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•SUSPENSION
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Israel, you are required to
have two seders.
)11
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Some say Passover carries
other, more personal mean-
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JET
JEWISH ENSEMBLE THEATRE
PRESENTS
An Evening of Schisgal
By Murray Schisgal
Zany, Hilarious and Touching
One Act Plays by the Playwright of
"Tootsie" and "Luv"
"A Need For Brussel Sprouts"
Directed by Charles McGraw
and
"74 Georgia Avenue"
Directed by Michael Tolan
Former Detroiter now Hollywood and
New York Actor/Director
APRIL 29 - MAY 24
AARON DE ROY THEATRE
JEWISH COMMUNITY CENTER
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RINGS
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LOBE,
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MID AS ®
As Rabbi Daniel Polish of
Temple Beth El explains,
"The word mitzraim does not
just mean Egypt, it also
means 'narrow spaces.'
"On Passover we can be
freed from our personal
narrow spaces," he says.
"Some people suffer from
addictions, confining jobs,
unfulfilling relationships,
loneliness. This holiday of
Passover — the holiday of
freedom — can talk to each
person about the narrow
spaces that corrode our
lives."
Prevention Of Cruelty
To Animals Explained
JOSEPH TEWSHKIN
Special to The Jewish News
F
ew people realize that
kindly treatment of
animals is indirectly
legislated in the 1bn Com-
mandments. The fourth com-
mandment rules: "The
seventh day is a Sabbath of
the Lord your God; you shall
not do any work — you, your
son or your daughter. . .your
ox or your ass, or any of your
cattle. . ." (Deuteronomy
5:14).
If this weekly release from
labor seems to be no great in-
novation, consider that 3,000
years later, in 1892, the great
American philanthropist An-
drew Carnegie was still re-
quiring employees at his
Homestead Steel Mine in
Pennsylvania to work seven
days a week.
Under the heading tza'ar
ba'alei khayyim (prevention of
cruelty to animals) other
Torah laws regulated that an
animal could not be muzzled
while working in the field
(Deuteronomy 25:4), so that it
could eat all it wanted. Also:
"You shall not plow with an
ox and mule harnessed to-
gether" (Deuteronomy 22:10),
since being of unequal size
and strength both animals
would suffer.
A third example: When a
man comes across a bird nest,
he cannot slaughter the
mother bird with the young,
but must send her away (Deu-
teronomy 22:6) for, as Mai-
monides has written, "the
pain of the animals under
such circumstances is very
great" (The Guide to the Per-
plexed 3:48). Hundreds of
years later, the rabbis of the
Talmud legislated that one is
forbidden to eat before he has
fed his animals (Talmud
Brakhot 40a).
In addition, the laws of
From the book, Jewish Literacy, by
Joseph Telushkin. Copyright ©
1991 by Rabbi Joseph Telushkin.
Reprinted with permission of
William Morrow and Co., Inc.
kosher slaughtering regulate
that an animal must be killed
by a single continuous stroke:
If the stroke is prolonged, the
animal becomes unkosher.
Thus, kosher slaughterers
have an economic incentive to
minimize the animal's suf-
fering.
Because all kosher meat
has to be ritually slaughtered,
any animal killed through
hunting, which Jewish
sources denounce as cruel, is
unkosher. Not surprisingly,
Jews did not become hunters,
and it has been my experience
that even nonreligious Jews
rarely hunt. The moral and
psychological foundations of
this widespread Jewish aver-
sion were perhaps best ar-
ticulated by the Jewish-born
poet Heinrich Heine: "My
ancestors did not belong to
the hunters so much as to the
hunted, and the idea of at-
tacking the descendants of
those who were our comrades
in misery goes against my
grain."
Logically then, in today's
world, the laws of tza'ar
ba'alei khayyim would pro-
hibit wearing the skins of
baby seals that have been
clubbed to death, and eating
veal from calves that have
been kept in cages from birth
until they are slaughtered. ❑
SOURCES AND FURTHER READINGS: Aviva
Cantor, "Kindness to Animals," in Sharon
Strassfeld and Michael Strassfeld, eds., The
Third Jewish Catalog, pp. 288-297; Sidney
Hoenig, "The Sport of Hunting: A Humane
Game?" Tradition 11:3, Fall 1970, pp. 13-21. Den-
nis Prager and Joseph Telushkin, The Nine Ques-
tions People Ask About Judaism, pp. 59-64.