B"H
There aren't too many frum Jews in Israel possessing pets. Some time ago I learnt that it is halachically forbidden to feed an animal on Shabbat, as this is Muktzeh. Or even the pet itself is Muktzeh. However, once you have a pet, you cannot just let it starve on Shabbat.
What I have noticed is that especially Israeli haredi (ultra - orthodox) kids are terribly afraid of animals. Many of them like to tease cats or even dogs but as soon as a dog fights back, they run. It looks, as if they don't know how to treat and deal with an animal because their society doesn't include pets or other animals. Those kids are even afraid of very friendly dogs who just pass by or maybe want to be touched.
Let us have a look what chassidic literature has to say about animals:
Belief in transmigration of souls (Reincarnations - "Gilgulim" in Hebrew) impelled the Chassidim to be extremely careful in dealing with animals. Rabbi Chaim Vital (the closest student of the Kabbalist, Rabbi Yitzchak Luria, 1534 - 1572), in his "Sefer HaGilgulim", asserts that the souls of a deceased enter into animals, plants, and stones, as well as other humans. He maintained that "most of the people of our generation were incarnated in beats and cattle" (Sefer HaGilgulim, chapter 66).
The Besht (Baal Shem Tov), according to legend, encountered a frog that contained the soul of a learned Jew, who was compelled to be incarnated in that form because he had been careless about the Mitzvah of washing hands before eating bread (see "Shivtei HaBesht, page 49). His disciple, Rabbi Yaakov Joseph of Polonnoye, was prevented for two weeks from praying properly, because he had declared a correctly slaughtered goose to be treifah (unfit for consumption) when that goose had the soul of a Jew (see "Meirat Einayim, page 279). We are also told of the incarnation of a person into a horse in order to repay an old debt to a creditor. The Besht
told this story in his commentary on Parashat Mishpatim.
The Besht, according to chassidic legend, was familiar with the language of the birds and beasts. He taught his disciple, Rabbi Aryeh Leib, to understand this language. As human beings are divided into categories of Jews and Gentiles, so animals, too, are divided into kosher and treifah (none - kosher) categories. The former draw their vital power from the "shell of radiance" (nogah), but the latter are held fast by "the other side" (Sitra Achra) - so the Alter Lubavitcher Rebbe in his "Tanya", chapter 7.
This distinction between "kosher" and "treifah" is generalized into a perpetual contest between the forces of G - d and Satan (among others, the Yetzer HaRah). In the course of the partaking of food, especially the flesh of living things, the Zaddik (Righteous) selects the Holy Sparks (Netzizot), which are captured by the shells and thereby reinforce the powers of holiness.
Remark:
When G - d created the world, a certain amount of holy sparks fell down to earth and Jews have the task to elevate them into the upper worlds in order to cause a Tikun Olam (rectification of the world). The concept of the Netzizot - Holy Sparks was introduced by Rabbi Yitzchak Luria. It basically means that when G - d created the world, He created it imperfect and we have to turn the world into its perfection. How do we do this ? By doing Mitzvot, for instance.
Rabbi Elimelech of Lejansk, 1717 - 1786, wrote: Before washing hands in preparation for eating, one should pray, that no sin or strange thought prevent the unifications … that the taste one feels in the mouth when chewing the food is the holy essence and the holy sparks …
Rabbi Wolf of Zbarazh would not permit his driver to beat the horses. Rabbi Moshe Leib of Sassov, when he noticed that some cattle breeders had left their animals standing in the marketplace unattended, took a bucket of water and gave it to the calves to drink. "G - d commanded us, "he admonished the owners, to be merciful to His creatures".
"From the cat, we learn modesty," a chassidic Rabbi said. "From the ant, honesty; from the tiger, courage, from the lion, bravery; and from the eagle, diligence".
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Source:
"The Encyclopedia of Hasidism"
by Tzvi M. Rabinowicz