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In Kesses Hasofer (written by the author of the Kitzur Shulchan Aruch (Rabbi Shlomo Ganzfried)) it seems that if the animal was killed without shechita, its skin is of the lowest quality. See the end of siman 2 sif 1: וגם עור שליל מקרי עור לענין זה וכותבין עליו ם״ת תו״מ והוא המובחר ואחר כך עור העוף ואח״כ עור החיה ואח״כ עור בהמה ואחר כך עור נבלה ...


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it seams that the shulchan aruch harav summaries these laws like this 328.19 to relieve a human of suffering if no Gentile is available if the he is so sick that he fell because of it into laying (due to his sickness he needs to lye down) or he has an ache that is so painful that his whole body became weak (even though he is walking he is considered ...


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Tzaar Baalei Chayim is permitted for human benefit, even monetary loss. The Gemara in Shabbos allows leaving heavy bags on an animal when the alternative is to cut the rope, allowing the packages to fall and break. We also find in Avoda Zara how they used to de-hoof an animal when a king died, in some form of honor. How to weigh the significance of the ...


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Even though there is a prohibition of tzaar baalei chayim (causing suffering to animals) that is only the case when there is no overriding need. Thus, for instance, we kill animals for meat/clothing even though they inevitably suffer in the process. Removing a nuisance is no less an overriding need. (Otherwise, one would no be allowed to kill a mosquito.) ...


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There are no such laws specific to Tefillin though you are correct that we have laws prohibiting cruelty to animals in general.


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In Bava Metziah 84b we find Rabi Yehuda Hanasi being used by a calf as a hiding spotto escape slaughter. He told the calf to go back because 'for this you were created'. He subsequently suffered for many years untill he stopped one of his household members from killing some rodents in the house and told her to just leave them be. After this compassionate ...



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