But this is demonstrably not the case, for, in Jewish teaching, there is no dearth of nomoi designed to protect and promote animal welfare. Particularly in light of the strong nomistic element present in Judaism, the absence of normative regulations might well be regarded as indicative of the absence of serious ethical concern for the welfare of members of the animal kingdom. These sources, however, serve only to demonstrate that animal-directed conduct which is compassionate in nature constitutes a "good deed" but do not serve to establish a system of normative duties or responsibilities. He informed his disciples that he regarded this to be a form of “ransoming prisoners” which constitutes a moral imperative. Zusya of Anapole, that, saddened by the sight of caged birds, he would purchase them from their owner in order to set them free.
Shlomoh Cohen, Pe’er ha-Dor (Bnei Brak, 5726), I, 175. Marbiẓei Torah u-Musar (Brooklyn, 5737), IV, 165, and concerning Ḥazon Ish by R. Eliyahu Lapian recounted by Aaron Soraski. The story is perhaps apocryphal in nature but remarkable nonetheless because of its wide currency in rabbinic circles. Since God extends "His tender mercies over all His works" (Psalms 145:9), man should eagerly seek opportunities to do likewise. That individual is reported to have remarked to his disciples that his motivation was simply to emulate divine conduct.
It is told variously of one or another of the leading exponents of the Musar movement that he kept a cat as a pet and insisted upon feeding the cat personally. Judaism must perforce view compassion towards animals as a moral imperative. It further follows that, as a religion in which imitatio Dei serves as a governing moral principle, 2 The obligation of imitatio Dei is derived from the verse “and thou shalt walk in His ways” (Deuteronomy 28:9). De minimis, these verses serve to establish the theological proposition that divine mercy extends, not only to man, but to members of the animal kingdom as well. Thou openest Thy hand and satisfiest every living thing with favor" (Psalms 145:15-16) "He giveth to the beast his food, and to the young ravens which cry" (Psalms 147:9) "Who provides for the raven his prey, when his young ones cry unto God and wander for lack of food?" (Job 38:41) "… and should not I have pity on Nineveh, that great city, wherein are more than six score thousand persons … and also much cattle?" (Jonah 4:11) and "Man and beast thou preservest, O Lord" (Psalms 36:7). Divine concern for the welfare of animals is reflected in numerous passages: "And His tender mercies are over all His works" (Psalms 145:9) "The eyes of all wait for Thee, and Thou givest them their food in due season.
Concern for the welfare of animals is clearly regarded as the trait of a righteous person: "A righteous man regardeth the life of his beast but the tender mercies of the wicked are cruel" (Proverbs 12:10). The Bible abounds in passages which reflect concern for animal welfare. Whether or not Judaism actually denies such rights to animals is a factual matter which is readily discernible. Whether denial of rights to animals is, or is not, barbaric is a value judgment regarding which reasonable men may differ.
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