Judaism places great emphasis on proper treatment of animals. Unnecessary cruelty to animals is strictly forbidden. This concern for the welfare of animals is unusual in Western civilization. In most developed nations, cruelty to animals was not outlawed until the 1800s.[1] The Jewish principle that bans unnecessary cruelty to animals is called “tza’ar ba’alei haim” (literally, “the suffering of living creatures”).[2]
The Torah considers those who care for animals to be righteous. For example, God recognizes Moses’s compassion towards his flock of sheep as a key element in God’s choice of a leader for the Jews:
“Moses, when tending Jethro's flock in the wilderness, proved himself a tender shepherd. He was not above carrying a little lamb, becoming footsore in its search for water, on his shoulder back to the flock. God said, 'This tender shepherd of man's flock shall be the shepherd of my own flock.'" Shemot Rabba 2
In another example, Rebecca proves to be a worthy wife for Isaac when she shows compassing by drawing water for both Abraham's servant and his camels. Genesis 24:19
God also gives humans domination over animals:
“And God said: ‘Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.” Genesis 1:26
God permits humans to consume animals for food and certain ritual objects such as tefillin and Torah scrolls must be made from animal hides. See Genesis 9:3; Shulchan Arukh, Orach Chayyim Siman 32.
[1] www.jewfaq.org/animals.htm
[2] See, e.g., https://en.wikipedia.org/wiki/Tza%27ar_ba%27alei_chayim
For today’s study session, consider this question:
"Does halakhah (Jewish law) allow the use of animals in tests and experiments to develop new treatments, products and drugs for humans?"
Read the following four texts aloud in your hevruta. Consider these issues in your discussion: 1) Is it necessary to use animals to develop new treatments, products, and drugs for humans?, 2) If it is necessary, does Jewish law require us to consider the impact of these tests and experiments on the animals that are used?, and 3) Is there any limit to humankind’s domination over animals?
Babylonian Talmud, Bava Metzia, 85A
What was the incident that caused suffering come to Rebbe [Rabbi Judah, the Prince]? A calf, when it was being taken to slaughter, went and hid under Rebbe [ Judah]’s cloak and cried. He said to it, ‘Go, for this you were created.’ In heaven they said, ‘Since he has no mercy, let suffering come upon him.'
Babylonian Talmud, Yoma, 85B
R. Simeon b. Menassia said: And the children of Israel shall keep the Sabbath. The Torah said: Profane for his sake one Sabbath, so that he may keep many Sabbaths. Rab Judah said in the name of Samuel: If I had been there, I should have told them something better than what they said: He shall live by them, but he shall not die because of them.
Another way to translate this passage is: Humankind should live by God's commandments, not die by them.
Maimonides Guide for the Perplexed, III, 17
We should not kill animals for the purpose of practicing cruelty, or for the purpose of play.
(14) . . . Any [action] needed for healing or other reasons, there is no prohibition of "causing pain to animals" (Issur V'Heter Extended 59). And therefore it is permitted to pluck the feathers of wild geese, and there is no potential problem of "causing pain to animals" (Mahar"i 105). Nevertheless, the world withholds from it because of its cruelty.