Rabbi Michael Leo Samuel

A student asked an interesting question: Why don’t Hassidic Jews have cats or dogs for pets?

This questioned has often puzzled me for many years. I used to think that having animals during Passover might be difficult-since one is not allowed to give hametz (leavened food) to a pet throughout the holiday. Historically, dogs were often used to hunt and attack Jews-especially during the Shoah. Given the trauma of past centuries, it is not hard to see why Hassidic Jews are fearful of dogs.

Many of my friends are dog-lovers.

As I looked this question up, I decided to give a brief exposition about the Jewish attitude about dogs. It seemed to me that the Hassidic Jews of our original story were not familiar with the rabbinical literature concerning dogs. Most Jews who are dog-owners are probably unfamiliar with this topic; here is a sampling of rabbinic teachings gathered from a variety of sources.

THE EDENIC DOG

However, the rabbis of the Talmud recognized the devotion and love dogs give their masters. In one midrashic text, the Sage Rab said that God provided Cain with a dog as a companion. The same Midrashic suggests that Adam may have been the first to domesticate the dog.[1]

Were it not for dogs, our pastoral ancestors would have had difficulty in managing their flocks.

According to another Midrashic interpretation, after Abel was slain, he was lying in a field, his blood spattered over sticks and stones. The dog who had been guarding Abel’s flock now also guarded Abel’s corpse from the beasts of the field and the birds of the sky.[2]

Stray dogs posed all sorts of problems in ancient times, much like they still do today. That being said, there are several rabbinic teachings took a dim view of wild dogs—if they posed a menace to the public. Rabbinic tradition observes that witches were believed to be the principle reason why dogs go mad; they bewitch the animal!

On a practical note, the Sages urge that man should refrain from raising a vicious dog’s pup, even if it is docile.[3]

A “TAIL” ABOUT RABIES AND RABBIS

The Talmud further adds, “One against whom a mad dog rubs itself is in danger.” What is the remedy? He should remove his garments and run. Once, in the marketplace, a mad dog rubbed itself against R. Huna son of R. Joshua. R. Huna removed his garments and ran, saying [later]: I applied to myself the verse, ‘Wisdom preserveth the life of him who hath it’ (Eccles. 7:12).”[4] Most rabbinic students read the Talmud with no sense or appreciation of the Talmud’s wit and humor-this anecdote is really quite funny. Someone could make an interesting cartoon from the naked rabbi running away from the dog . . .

In another rabbinic teaching, we find: A dog’s barking may frighten a pregnant woman, and thereby induce a miscarriage.[5]

This passage has already been elaborated elsewhere in the Talmud in a teaching attributed to R. Nahman bar Isaac, who taught: Once there was a pregnant woman who went into a house to do some baking. When a dog barked at her, and the embryo violent moved inside her. The householder sought to reassure her: “Do not be afraid—the dog’s teeth have been extracted, and his nails are gone.” But she replied, “Keep your favors-throw them to the thorns. The embryo has already been uprooted from its place” for she had already miscarried.”[6]

HEROIC DOGS

The Jerusalem Talmud relates how a dog once saved the life of man’s wife. A certain man invited a sage to his home and seated a dog next to him. When the sage asked his host, “Do I deserve such humiliation from you?” the host replied, “Master, I owe the dog much gratitude: slavers came into the city, and when one of them attempted to rape my wife, the dog saved her by springing on him and biting off his testicles.”[7] Really . . .

One famous rabbinic teaching interprets the verse, “You shall be men sacred to me. Flesh torn to pieces in the field you shall not eat; throw it to the dogs” (Exod. 22:30). The verse implies that the Holy One does not deprive any creature of the reward due it. Thus, because Torah says, “But among the Israelites and their animals not even a dog shall growl,” (Exod. 11:7), the Blessed Holy One commanded, “Give the dog his reward.” Now, the matter may be argued a fortiori: if God did not withhold the reward due an animal, all the less does He withhold the reward due a man.“[8]

CLEVER DOGS

Dogs are even admired for their cleverness. R. Tanhum bar Maryon said: In Rome, there are dogs who know how to outwit people. Thus, a dog slumps down in a baker’s shop and pretends he has dozed off. When the owner of the bakeshop also dozes off, the dog dislodges a few loaves to the ground. While the loaves are being gathered up, the dog makes off with a loaf and gets away.[9]

Dogs are not always appreciated in the Talmud for their etiquette! Our masters taught: He who eats in the marketplace is like a dog. Some say, he is even unfit to give testimony.[10]

MESSIANIC TIMES

One of my favorite passages in the Talmud says, “The face of the generation will be [brazen] like the face of a dog.” My great-great-great grandfather, Rabbi Yisrael Salanter, said that although a dog may appear to “lead” its master, it will always follow the direction of the master. In the same manner, the leaders of the Messianic era only appear to be leaders; in reality they cater to the common rabble.