A BLESSING FOR PETS
Question: The local animal pound had a community celebration in which the rabbi was asked to participate along with other clergy. Is there a Jewish approach to blessing animals? (Rabbi Robert A. Raab, Wantagh, New York)
Answer: The general Jewish attitude toward pets has been dis- cussed in the responsum “ Kaddishfor a Pet” (W. Jacob, Con- temporary American Reform Responsa, #124.)
One can see from the literature that the exaggerated American feeling for pets is a contemporary phenomenon and has no basis in our Jewish past. Rabbinic literature does mention cats and dogs, but mostly for very specific tasks rather than as pets.
There is, of course, respect for animals, in general, as living beings created by God. One of the Noahide Commandments, which are incumbent upon all human beings, not just Jews, pro- hibits cruelty to animals (Gen. Rabba, Noah 34:8). In addition, the Sabbath commandment of the Decalogue insists that animals rest on the Sabbath along with their masters (Ex. 20:9; Deut. 5:14). The general theme of kindness toward animals appears with some frequency in the rabbinic literature, sometimes in connection with the Noah story and sometimes in general discussion (Git. 62a; Ex. Rabba, Shemot 2:2; Mechilta, Yitro 1; Tanchuma, Noah 17a ff, etc.).
In some instances the care for animals was raised to a level akin to that of human beings. So the Bible stated that oxen should not be muzzled while treading out corn (Deut. 25:4). This line of thought is then continued in the later rabbinic literature (B.K. 54a; B.M. 87b, 88b, 90b; Yad, Hil. Zechirut 12; Shulchan Aruch, Choshen Mishpat 338, 339). Even when man can exercise his dominance over animals — something which Jewish tradition felt had been ordained from the very beginning of creation — he must refrain from cruelty. So, cows or sheep are not to be slaughtered with their young on the same day (Lev. 22:28), or a mother bird along with its young (Deut. 22:6). This thought is also developed further in the subsequent rabbinic literature (Ber. 33b; Chul. 78a ff, 81b, 82a, 85a, 138b, 139b, 140a, 141a; Yad, Hil. Shechita 12, 13; Maimonides, Guide to the Perplexed 3:48, etc.). The medieval Chinuch felt that the prohibition against yoking an ox and a don- key together to pull a plow (Deut. 22:10) was intended to spare the animals difficulties which would arise from this (Sefer Hachi- nuch, Mitzvot #249). Sick or injured animals were to be healed if that was possible (Shab. 144a; Ker, 22a; Tosefta, M.K. 2:11).
In each of these instances the literature has dealt with animals that are useful to man rather than simply pets.
Our tradition has also dealt with the wonder of seeing an unusu- ally beautiful or exotic animal, the like of which had not been seen before. A special benediction is to be recited: “Baruch ata, Adonai Eloheinu, Melech ha’olam, shekacha lo be’olamo. Blessed are You, O Lord, our God, King of the Universe, who has such things in His world.” Such a prayer, along with an appropriate preamble, which deals with the place of animals in the Jewish tradition, would probably be appropriate on an occasion akin to the one you have mentioned.
Walter Jacob, Chair CCAR Responsa Committee