מה תלמוד לומר לכלב תשליכון אותו, ללמדך (שהכלב מכובד מן (העבד). שהטרפה לכלב ונבלה (לעבד) ללמדך) שאין הקב"ה מקפח שכר כל בריה. שנאמר ולכל בני ישראל לא יחרץ כלב לשונו (שמות יא). אמר הקב”ה תן לו שכרו.
(1) (Exodus 22:30) "And men of holiness shall you be to me": R. Yishmael says: When you are holy, you are Mine. Issi b. Yehudah says: When the Holy One Blessed be He originates a mitzvah for Israel, He adds holiness to them. Issi b. Guriah says: It is written here (Devarim 14:21) "holy" ("for a holy people are you … You shall not cook a kid in its mother's milk"), and, elsewhere (Exodus, Ibid.) "holiness." Just as here ("a kid, etc.") the prohibition is eating, so, there, ("treifah") the prohibition is eating.
(2) "and flesh in the field, treifah ("torn"): This tells me only of the field. Whence do I derive (that a treifah is forbidden also) in the house? From (Leviticus 22:8) "Neveilah (carrion) and treifah he shall not eat." Treifah is likened to neveilah. Just as neveilah is forbidden both in the house and in the field, so, treifah. If so, why is "field" (specifically) written here? Scripture speaks of the common instance. Similarly, (in respect to a ravished maiden) (Devarim 22:27) "For in the field he found her" — Scripture speaks of the common instance. Similarly (Ibid. 20:6) "Who is the man who has planted a vineyard?" This tells me only of a vineyard. Whence do I derive (the same for) all trees? Scripture speaks of the common instance. Here, too, "in the field treifah" — Scripture speaks of the common instance.
(3) "to the dog shall you throw it": "to the dog" — as to the dog (i.e., anything like a dog.) You say this, but perhaps it is to be taken literally? It is, therefore, written (Ibid. 14:21)"You shall not eat any neveilah, etc." (but you may derive benefit from it). Now does this not follow a fortiori, viz.: If it is permitted to derive benefit from neveilah, which causes "carrying uncleanliness," how much more so, from treifah, which does not cause "carrying uncleanliness!" Why, then, is it written "to the dog shall you throw it"? To teach that a dog is of higher station than a slave, a treifah being relegated to a dog, but only neveilah, to a slave, and to teach that the Holy One Blessed be He does not withhold the reward of any creature, viz.: It is written (Exodus 11:7) "And against all the children of Israel (during the exodus) a dog will not sharpen its tongue." The Holy One Blessed be He says, as it were, "Give it its reward (treifah)" (for holding its tongue.) Now does this not follow a fortiori? If it is so — that He does not withhold "reward" — from animals, how much more so (does He not withhold it) from men! As it is written (Jeremiah 18:10) "… to repay every man according to his ways …" and (Ibid. 12) "the Throne of Glory … (13) the hope of Israel, the L rd!"
דתניא רבי נתן אומר מניין שלא יגדל אדם כלב רע בתוך ביתו ואל יעמיד סולם רעוע בתוך ביתו ת"ל(דברים כב, ח) לא תשים דמים בביתך
It is taught in a Beraita that Rebbi Nattan say: "how do we know that it is forbidden to have a dangerous dog or an unstable ladder in one's house?" the Torah teaches - do not place blood in your home.
ר' ישמעאל אומר מגדלין כלבים כופרין וחתולים וקופין וחולדות סנאים מפני שעשויים לנקר את הבית מאי חולדות סנאים
Rebbi Yishmael says that "one may raise small dogs and cats as well as monkeys and weasels in order to clean the house."
From what? From rats and squirrels.
מתני׳ .אין מגדלין חזירין בכל מקום לא יגדל אדם את הכלב אלא אם כן היה קשור בשלשלת
MISHNA: One may not raise pigs anywhere, and a person may not raise a dog unless it is tied with chains.
(ג) אסור לגדל כלב רע אא"כ הוא אסור בשלשלאות של ברזל וקשור בהם ובעיר הסמוכה לספר מותר לגדלו וקושרו ביום ומתירו בלילה: הגה וי"א דהשתא שאנו שרוין בין העכו"ם ואומות בכל ענין שרי ופוק חזי מאי עמא דבר (הגהת אלפסי החדשים) מיהו נראה אם הוא כלב רע שיש לחוש שיזיק בני אדם דאסור לגדלו אא"כ קשור בשלשלאות של ברזל:
את הכלב - מפני שנושך ומנבח ומפלת אשה מיראתו:
(ג) אסור לגדל כלב רע אא"כ הוא אסור בשלשלאות של ברזל וקשור בהם
It is forbidden to raise an evil dog unless it is secured with an iron chain and tied down.
ר' יהודה אומר אף המוציא חגב חי טמא כל שהוא שמצניעין אותו לקטן לשחוק בו:
Rabbi Yehuda says: Even one who carries out a live non-kosher locust is liable for carrying out any amount, because people store locusts for a child who wants to play with it.rpose.
אמר רבי שמעון בן לקיש כל המגדל כלב רע בתוך ביתו מונע חסד מתוך ביתו שנאמר (איוב ו, יד)
Said Rebbi Shimon ben Lakish "whomever raises a dangerous dog in their home prevents kindness from entering their home..."
דאמר רב יהודה אמר רב אסור לאדם שיאכל קודם שיתן מאכל לבהמתו שנא' (דברים יא, טו) ונתתי עשב בשדך לבהמתך והדר ואכלת ושבעת:
as Rav Yehuda said that Rav said: One is prohibited from eating before feeding his animals, as it is stated: “And I will give grass in your fields for your animals” first and only then: “And you shall eat and be satisfied” (Deuteronomy 11:15). In the verse, preparation of food for one’s cattle precedes preparation of his own food. Consequently, it is considered part of the preparation for one’s own meal.
(א) כָּתוּב בַּתּוֹרָה: לֹא תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ (שְׁמוֹת כג, יט, לד, כו, דְּבָרִים יד, כא) ג' פְּעָמִים; אֶחָד לְאִסוּר בִּשּׁוּל, וְאֶחָד לְאִסוּר אֲכִילָה, וְאֶחָד לְאִסוּר הֲנָאָה.
(1) It is written in the Torah: "you will not cook a kid in the milk of its mother" three times (Exodus 23:19; Exodus 34:26; Deuteronomy 14:21); once for the prohibition of cooking, once for the prohibition of eating, and once for the prohibition of receiving benefit [from the cooked meat and milk products].