The very first chapter of Genesis postulates human mastery over animals, with God granting man "dominion over the fish of the sea, the birds of the air, the cattle, the whole earth, and every creeping thing" (Gen. 1:26). Ancient civilizations, including Judaism, took it for granted that animal sacrifices were due to the divinity. The Pentateuch laid down an elaborate code of animal Sacrifices and Offerings, observed in practice until the destruction of the Temple in 70 CE, for the restoration of which Orthodox Jews continue to pray. At the same time, Judaism adopted a humane attitude toward the treatment of animals and laid down clear guidelines regulating their feeding, the avoidance of disease or needless pain, and limitations on their work. One of the basic injunctions to Noah (see Noachide Laws) prohibited eating any limb amputated from an animal while it was still alive (Gen. 9:4), evidently a widespread practice at the time.
Other laws derive from a compassion for animals and are designed to protect them from maltreatment, overwork, hunger, and pain. An animal which is threshing wheat may not be muzzled (Deut. 25:4); animals, like humans, must be given a day of rest (Ex. 20:10, 23:12; Deut. 5:14); an ox and an ass may not plow together (Deut. 22:10) for, as various commentators explain, the weaker animal will be dragged along by the stronger; an animal that has fallen under its burden must be helped to its feet (Ex. 23:5; Deut. 22:4); and a lost animal must be returned to its owner (Ex. 23:4). No cow, sheep, or goat may be slaughtered on the same day as its young (Lev. 22:28), nor may young birds or birds' eggs be taken away while the mother is present (Deut. 22:6-7). During the Sabbatical Year, when all land is to lie fallow, the fields must be left open and accessible to both humans and animals (Lev. 25:6-7). "A righteous man knows the needs of his beast," it is stated in Proverbs (12:10).
These biblical laws were amplified by the rabbis, who classified cruelty to animals as a biblical offense and laid down many regulations aimed at the prevention of suffering to animals (tsa'ar ba'alé hayyim). They prohibited castration (Shab. 111a; cf. Lev. 22:24) and taught that many Sabbath laws could be broken to save an animal's life or relieve it from pain (Shab. 128b). A man should not sit down to eat until he has first fed his animals (Ber. 40a; Git. 62a) and he may not buy an animal unless he can guarantee it an adequate food supply (TJ Ket. 4:8). Though not opposed to eating the flesh of "clean" animals, the rabbis laid down rules for ritual slaughter (Sheḥitah) which, according to many authorities, were based on humane considerations, so as to cause the animals the minimum of pain.
One rabbinic work (Perek Shirah) suggests that each animal sings its own psalm of praise to God, while the medieval philosophers Saadiah Gaon and Maimonides are divided over the question as to whether animals go to heaven (Saadiah, yes; Maimonides, no). Jewish Ethical Literature further stresses the duty of kindness to animals.
Animal experimentation is generally approved by Jewish religious authorities, but with the clear proviso that the animals be spared all needless pain and that the experiments must be directed to human benefit. Hunting for food and skins is mentioned in the Bible, without objection, but there is an ingrained Jewish dislike for the hunter. "Savage beasts may be killed, not tortured to death," wrote Abai of Shabḥa, and hunting for sport is banned by every codifier from Maimonides (Yad, Melakhim 6:10) to Ezekiel Landau (Noda bi-Yehudah, 1776).
