Congregation Shirat Shalom Boca Raton

The Jewish Dog by Rabbi David Degani
There is that saying: “In my next life, I want to come back as a dog in a Jewish home!”

Brooklyn Bagel would certainly agree! He is also quite happy with his new name! Perfect to go with Kitty Nova Lox!

Cantor Lee and I were quite excited to meet the new addition to Bethe and Lew's household. Like any puppy, this sweet beagle, one year old, was quite happy being held and then off to run around with his two cousin dogs! But there is much more to his story.

Brooklyn Bagel is one of the 1500 beagles rescued from the Envigo laboratory breeding facility. These beagles spent their lives confined to tiny cages, bred specifically for research laboratories. Many had eye operations without anesthesia and experienced additional procedures without pain relief. Although animal testing for medical research is legal, the abuse remained hidden.

As Jews, concern for the welfare of animals has been part of our teachings for more than three thousand years. In the very first story in the Torah, Creation, G-D reminds us that animals are also G-D’s creations. Humanity, represented by Adam, is given responsibility to watch over the world and its creatures (Genesis 1:26–28, Genesis 2:15).

The Torah repeatedly teaches us to have compassion toward animals. Here are just some of the examples:

In the Ten Commandments, the observance of Shabbat includes rest not only for people, but also for work animals (Exodus 20:10).

An ox and a donkey cannot be paired together to plow, because the unequal strength of the animals would cause suffering for the weaker one (Deuteronomy 22:10).

An animal must not be prevented from eating while it works: “You shall not muzzle an ox while it is threshing” (Deuteronomy 25:4).

If a person sees an animal collapsing under a heavy burden, one must help unload the burden and allow the animal to rest (Deuteronomy 22:4; Exodus 23:5).

If someone finds a stray domestic animal, the animal must be protected and returned to its owner (Deuteronomy 22:1–3).

It is not allowed to take both a mother bird and her young or eggs together from the nest. We do not wish to cause the mother pain at seeing her young taken. (Deuteronomy 22:6–7).

A newborn animal may not be taken immediately from its mother for sacrifice, but must remain with its mother for at least seven days (Leviticus 22:27).

If the Torah is teaching compassion we may wonder how there could have been animal sacrifice which was a common practice during biblical times. Bringing animals as offerings was how the people showed gratitude to G-D. Jewish law developed careful methods of slaughter so the animals would not suffer or feel pain. Today this is known as kosher slaughtering and has been refined even more over the centuries.

The Jewish principle behind all these laws is tza’ar ba’alei chayim, of not causing unnecessary suffering to living creatures. Compassion toward animals is not seen as optional kindness, but as our moral responsibility.

Thank you Bethe and Lew for putting our teachings into action! We are all celebrating that Puppy Brooklyn has adjusted beautifully, finally learning what it means to be a dog!

And Kitty Nova Lox? Let’s just say he is still adjusting to his new brother!

Shalom, Rabbi David

https://www.shiratshalom.org/Rabbi-and-Cantors-Messages/13636955

Mazel Tov to Rebecca and Matthew who had a beautiful ceremony with Rabbi David! With so and Joy in the room, even the heavenly beings joined in with with smiles and laughter!

Mazel Tov to this princess bride, Jade and prince groom, Jordan who had a beautiful ceremony on the beach! With Jade being Rabbi David and Cantor Lee’s Bat Mitzvah student from 17 years ago, the Joy radiating from all was off the charts! Even the maintenance trucks decided to add their congratulations!

The encounter between Moses and Pharaoh, retold each Passover, is more than a story of liberation. It is a study in how freedom is born.

Moses, eighty, and Aaron, eighty-three, arrive from the desert, dusty, unannounced, yet they pass the guards and stand before Pharaoh. How?

The Torah says, “Bo el Paroh”-come into Pharaoh. The commentators in the Gemara teach that the Divine Presence was already there. Moses and Aaron did not enter alone; they were carried by a strength beyond themselves. Power recognizes power.

Yet, Moses does not demand full freedom. He asks only that the people go into the desert to serve G-d. Is this a ruse? The sages say no as freedom comes in stages. A slave must first taste inner freedom, spiritually and mentally before he can bring it into his physical life. The journey into the desert was not an escape, it was preparation.

This is not merely a political struggle. It is a confrontation between worlds: Pharaoh, the embodiment of human power posing as divine, and the G-d of Israel, unseen yet absolute. Each plague chips away not only at Egypt, but at Pharaoh’s self-image.

The plagues have unsettled Pharoah so he negotiates. First the men can go, then, when Moses flatly refuses to compromise, the families can join, but not with everything they own. Pharoah understands the risk. If he fully releases the slaves that means he is admitting there is a higher authority. Even accompanying them with his mighty army would concede too much.

Why does he not yield completely? Why not believe in this new Divine Authority? Because true faith would limit him. To serve a true G-d is to surrender the illusion of being one. It is too much for his ego.

So Pharaoh resists, not only Moses, but the truth that is right in front of him. He eventually loses his army and his prestige in the Sea of Reeds yet he clings to the final illusion of control.

The Exodus story teaches us that liberation begins within. Only those willing to release their inner Pharaoh can walk into freedom.

Something to think about…

May we all be released into freedom this Passover!

Chag Sameach,

Rabbi David