The Torah requires us to take great care to ensure the physical and even emotional well-being of animals.1 This is reflected in commandments such as helping an overloaded donkey and not muzzling an ox while it works.

The Torah teaches that every creature has inherent value and purpose, and we are forbidden to destroy or waste resources without reason. At the same time, the Torah permits2 humans to benefit from animals—for work, food, or clothing—reflecting a Divinely ordained hierarchy in creation: mineral, plant, animal, and human. Lower forms are spiritually elevated when used by higher ones in service of their Creator. Based on this principle, halachah distinguishes between cases in which causing pain to an animal is necessary and permitted, and those in which it is unnecessary and therefore forbidden.

What Type of Pain Is Prohibited?

The prohibition against causing an animal to suffer applies only to significant pain, not minor discomfort.

For example, if an animal falls into a pit on Shabbat, one may only violate the Rabbinic muktzeh prohibition to rescue the animal if it cannot be cared for while in the pit. If its needs can be met there, the discomfort of being in the pit alone is not enough to override even Rabbinic restrictions of Shabbat.3

Feeding Animals Before Eating

The verse, “And I will give grass in your field for your cattle, and then you will eat and be satisfied,”4 teaches that one should feed one’s animals before eating.5 This applies to any animal—bird, fish, or otherwise—in one’s care, but not to stray or ownerless animals.6 It also extends to fast days and even to interrupting a blessing (before eating) to instruct someone to feed the animals.7 Drinking, however, is generally permitted beforehand, as illustrated in the stories of Eliezer and Rebecca8 and of Moses and the Jewish people in the desert.910

On Shabbat and festivals, we are permitted—and obligated—to feed animals dependent on us, but may not feed animals that aren’t reliant on our care.

Read: The Problem With Feeding Fish at Tashlich

Neutering or Spaying Animals

One is prohibited from spaying or neutering an animal. While some associate this with tzaar baalei chayim, technically it is a separate prohibition (at least for male animals). Thus, even if it didn’t cause the animal pain, it would still be prohibited.11 One is, however, permitted to purchase an animal that has already been neutered by a non-Jew.12

Hunting and Needless Killing

Although Judaism permits killing animals when necessary—for food, clothing, medical research, or livelihood—it strictly prohibits causing unnecessary pain.13

In all of Scripture, only two people are described as hunters: Nimrod and Esau—figures portrayed negatively in Jewish tradition. Nimrod is called “a mighty hunter before the L‑rd,”14 and Esau is described as “a man who understood hunting, a man of the field,”15 (in contrast to his brother Jacob, who is described as “dwelling in tents”—symbolizing study and refinement). This alone reflects the Torah’s disapproval of hunting as a pastime.16

While kosher slaughter (shechitah) is allowed because it is done swiftly and humanely, hunting for sport often causes prolonged suffering and death, violating both the letter and the spirit of the law. Even if the kill is quick, in which case it would not be a violation of tzaar baalei chayim, many rabbis still oppose hunting for sport because it fosters cruelty.17

Judaism values conservation and the belief that every creation has a Divine purpose. Killing animals without need—not for sustenance, not for clothing, not for legitimate use—is seen as depriving them of fulfilling their G‑d-given role in creation. The Lubavitcher Rebbe also denounced the cruelty of hunting, recounting how his predecessor was rebuked as a child for simply tearing a leaf from a tree unnecessarily, highlighting that even thoughlessly harming plant life is improper, and all the more so when it comes to animals.18

Read: The Jewish View on Hunting for Sport

Fishing for Sport

While fishing is often viewed as a peaceful pastime, halachically, there is a debate whether tzaar baalei chayim applies. Some authorities argue that the prohibition doesn't apply to fish, noting that removing scales from live fish is permitted, unlike plucking feathers from a live goose.19 Others disagree, pointing out that fish caught and released often suffer injuries that lead to death, making recreational catch-and-release fishing problematic.20 Fishing for food or therapeutic purposes is permitted, though it’s best to keep and use the fish rather than return it to the water, in deference to the opinion that tzaar baalei chayim does apply to fish.

Using Animals for Medical Experiments

As mentioned earlier, causing an animal pain is permitted when it serves a beneficial purpose, such as healing or other human needs. However, Rabbi Moshe Isserlis (the Rama), in the Code of Jewish Law, adds that even when technically allowed, one should still, as an act of piety, avoid causing unnecessary pain, since cruelty can negatively affect a person’s character traits.21

Some, therefore, argue that although animal testing for medical or scientific purposes may be halachically permitted, it should be avoided to prevent fostering cruelty.22

Others strongly disagree with this approach. They maintain that one may not be extra stringent when the lives of others are at stake. Prioritizing animal welfare over human life is misplaced morality.23 Thus, even according to Rabbi Isserlis, it is fully permitted to experiment on animals for human benefit.

While this reasoning applies to medical research, when it comes to using animals for other types of studies or testing, one must be mindful of the warning against cruelty and should consult a rabbi with any specific questions.

Read: Is Animal Testing Kosher?

Killing Insects and Small Creatures

Jewish law permits killing insects or animals that are a nuisance, such as pests in the home or creatures that threaten health, food, or safety. This includes mosquitoes, flies, lice, mice, ants, and spiders—especially when they bite, spread disease, or infest food. The principle is that tzaar baalei chayim does not apply when the act serves a human need. Thus, exterminating bugs or rodents for health, cleanliness, or peace of mind is halachically permitted.24 Dangerous creatures that may cause injury, like snakes, must be killed to prevent future harm. Still, one should avoid causing unnecessary pain—if the same result can be achieved with less suffering (e.g., using poison or traps), it is preferred. Additionally, one should use indirect methods in order to avoid cultivating cruel character traits.25

Going Beyond the Letter of the Law

That said, many great sages chose to avoid directly killing even nuisance insects. Both the Arizal26 and Rabbi Sholom Dovber of Lubavitch,27 for instance, would brush away mosquitoes rather than kill them, reflecting a refined spiritual awareness of the Divine purpose in all life. While this exemplary conduct is not required, it is praiseworthy for those who can adopt it. Still, if indirect killing would cause greater suffering, some authorities rule that killing directly may be preferable.