[This actually would make a good question for Chaim: is cruelty to animals sufficient reason to call a y-s on someone?
First of all, my prayers to Princess.
Secondly, I would imagine that the answer would be "yes". Cruelty to animals is a known signpost to a very sadistic and evil person. For example, almost every serial killer exhibited cruelty to animals when they were younger. Michael Vick went to prison (and rightly so) for just allowing cruelty to animals to occur on his property. It is truly one of the lowest kinds of behavior.
The Bible clearly decrees that cruelty to domestic animals is forbidden. The ox, we are also told, is entitled to the fruit of its labor: "Thou shalt not muzzle the ox when he treadeth out the corn" (Deuteronomy 25:4). Moreover, Deuteronomy 22:10 tells us "Thou shalt not plow with an ox and an ass together," suggesting that pairing animals of different sizes and strengths would cause a conflict and would place a strain on the weaker of them or perhaps on both.
The books of Exodus (22:29) and Leviticus (22:27-28) require that a newborn animal remain with its mother for the first week of its life before being sacrificed, so that the young creature can have at least seven days of warmth and nourishment from its mother. And “ye shall not kill it and its young both in one day,” presumably to avoid the trauma of having the mother see her infant slain before her.
Judaism places great stress on proper treatment of animals. Unnecessary cruelty to animals is strictly forbidden, and in many cases, animals are accorded the same sensitivity as human beings. This concern for the welfare of animals is unusual in Western civilization. Most civilized nations did not accept this principle until quite recently; cruelty to animals was not outlawed until the 1800s, and even now it is not taken very seriously.
The primary principle behind the treatment of animals in Jewish law is preventing tza'ar ba'alei chayim, the suffering of living creatures. Judaism expresses no definitive opinion as to whether animals actually experience physical or psychological pain in the same way that humans do; however, Judaism has always recognized the link between the way a person treats animals and the way a person treats human beings. A person who is cruel to a defenseless animal will undoubtedly be cruel to defenseless people. Modern psychology confirms this understanding, with many studies finding a relationship between childhood animal cruelty and adult criminal violence. Sadly, the converse is not always true: Hitler loved animals; PETA wrote a letter to Arafat telling him, when he wants to blow up a bus full of Israelis, could he please not hurt a donkey to do it.
In the Bible, those who care for animals are heroes, while those who hunt animals are villains. Jacob, Moses and King David were all shepherds, people who cared for animals (Gen. 30, Ex. 31, I Sam. 17). The Talmud specifically states that Moses was chosen for his mission because of his skill in caring for animals. "The Holy One, Blessed Be He, said 'Since you are merciful to the flock of a human being, you shall be the shepherd of My flock, Israel.'" Likewise Rebecca was chosen as a wife for Isaac because of her kindness to animals. When Abraham's servant asked for water for himself, she volunteered to water his camels as well, and thereby proved herself a worthy wife (Gen. 24).
On the other hand, the two hunters in the Bible, Nimrod and Esau, are both depicted as villains. The Talmud tells the story of a great rabbi, Judah Ha-Nasi, who was punished with years of pain because he was insensitive to the fear of a calf being led to slaughter.
In the Torah, humanity is given dominion over animals (Gen. 1:26), which gives us the right to use animals for legitimate needs. Animal flesh can be consumed for food; animal skins can be used for clothing. The Torah itself must be written on parchment (animal hides), as must mezuzah scrolls, and tefillin must be made out of leather.
However, dominion does not give us the right to cause indiscriminate pain and destruction. We are permitted to use animals in this way only when there is a genuine, legitimate need, and we must do so in the manner that causes the animal the least suffering. Kosher slaughtering is designed to be as fast and painless as possible, and if anything occurs that might cause pain (such as a nick in the slaughtering knife or a delay in the cutting), the flesh may not be consumed. Hunting for sport is strictly prohibited, and hunting and trapping for legitimate needs is permissible only when it is done in the least painful way possible.
Under Jewish law, animals have some of the same rights as humans do. Animals rest on Shabbat, as humans do (Ex. 20:10). We are forbidden to muzzle an ox while it is working in the field (Deut. 25:4), just as we must allow human workers to eat from the produce they are harvesting (Deut. 23:25-26). They can partake of the produce from fields lying fallow during the sabbatical year (Ex. 23:11).
Several commandments demonstrate concern for the physical or psychological suffering of animals. We may not plow a field using animals of different species (Deut. 22:10), because this would be a hardship to the animals. We are required to relieve an animal of its burden, even if we do not like its owner, do not know its owner, or even if it is ownerless (Ex. 23:5; Deut. 22:4). We are not permitted to kill an animal in the same day as its young (Lev. 22:28), and are specifically commanded to send away a mother bird when taking the eggs (Deut 22:6-7), because of the psychological distress this would cause the animal. In fact, the Torah specifically says that a person who sends away the mother bird will be rewarded with long life, precisely the same reward that is given for honoring mother and father (Ex. 20:12; Deut. 5:16), and indeed for observing the whole Torah (Deut. 4:40). This should give some indication of the importance of this law.
We are permitted to violate Shabbat to a limited extent to rescue an animal in pain or at risk of death. For example, we can move them if they are in pain, move objects that we would not otherwise be permitted to touch to relieve their pain, we may give them medicine, and we may ask non-Jews to do things that would violate Shabbat to help a suffering animal.
In the Talmud, the rabbis further dictated that a person may not purchase an animal unless he has made provisions to feed it, and a person must feed his animals before he feeds himself (interpreting Deut. 11:15).
Topic: Please pray for Princess, the cat... (Read 5836 times)