CCAR RESPONSA
New American Reform Responsa
81. 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 NY)ANSWER: The general Jewish attitude toward pets has been discussed in responsum “Kaddish for a Pet” (W. Jacob Contemporary American Reform Responsa #124). One can see from the literature that the exaggerated American feeling for pets is a contemporary phenomena 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 and so one of the Noahide commandments which are incumbent upon all human beings, not just Jews, prohibits cruelty to animals (Midrash Rabbah Noah 34.8). In addition the Sabbath commandment of the Decalogue insisted that animals rest on the Sabbath along with their masters (20.9; Deut 5.14). Kindness toward animals appears with some frequency in the literature, in connection with the Noah story and in general discussions (Git 62a; Midrash Rabbah Shemot 2.2; Mekhilta Yitro 1 Tanhuma Noah 17a ff etc). In some instances the care for animals was raised to a level akin to that for human beings. So the Bible stated that ox 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,9a; Yad Hil Zekhirut 12; Shulhan Arukh Hoshen Mishpat 338; 339). Even when man could 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; Hul 78a ff, 81b, 82a, 85a, 138b, 139b, 140a, 141a; Yad Hil Shehitah 12, 13; Maimonides Guide to the Perplexed 3.48, etc). The medieval work Sefer Hahinukh felt that the prohibition against yoking an ox and a donkey together to pull a plow (Deut 22.10) intended to spare the animals from difficulties (Sefer Hahinukh Mitzvah #249). Sick or injured animals were to be healed if that was possible (Shab 144a; Ker 22a; Tos M K 2.11). In each of these instances the literature has dealt with animals which are useful not pets. Our tradition has also dealt with the wonder of seeing an unusually beautiful or exotic animal, the like of which had not been before. A special benediction is to be recited “Barukh atah adonai elohenu melekh haolam shekakhah lo beolamo” – Blessed are You O Lord, our God, Sovreign of the Universe who has such things in the world”. Such a prayer, along with a 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.June 1987
YOREH DEAH
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