There is a Talmudic debate (Bava Metzia 32b) if the broader prohibition of not causing pain to animals is actually a Biblical prohibition, or a Rabbinic prohibition based on this. The majority of authorities on Jewish law are of the former opinion.
See Talmud Bava Metzia ibid., and Maimonides in his Code of Jewish Law, the Mishneh Torah, Laws Regarding the Murderer and the Preservation of Life, ch. 13.
See Sefer HaChinuch, mitzvah 451. See also ibid. 186, where he points to the Torah’s expression “he has spilled blood” used regarding the purposeless killing of animals, which is reminiscent of the expression used for killing humans (see Judaism and Vegetarianism).
See Rashi to Talmud, Avodah Zarah 11a, where he says that it is forbidden to cause a kosher animal to become treifah, fatally injured. See, however, Tosafot ad loc. Responsa Shemesh Tzedakah (late seventeenth century) cites this as another issue posed by hunting.
This is deduced from the dialogue recorded in the Talmud, Chullin 7b, where Rabbi Judah the Prince sought to eliminate the danger of being kicked by a wild mule. When he suggested maiming them—“I shall hamstring them”—the reply he received was, “You would be causing suffering to the animals.” When he suggested just killing them, the reply was, “There is the prohibition against wanton destruction.” It is implied that killing them would not be considered causing suffering to animals. See, however, R. Bezalel Ashkenazi, in his volume Shitah Mekubetzet on the Talmud, Bava Batra 20a, in the name of Rabbi Joseph ben Meir ibn Migash, where he says that there is a prohibition of causing pain even if the animal died immediately, which is waived only in the face of actual benefit to a human.
The source of this law, known as bal tashchit, is Deuteronomy 20:19, where the Torah prohibits the cutting down of a fruit tree in the course of war. Jewish law interprets this as a prohibition against all wanton destruction. One who breaks vessels, tears clothes, demolishes a building, stops up a spring or disposes of food unnecessarily, transgresses the prohibition of bal tashchit. (See Maimonides, Mishneh Torah, Laws of Kings 6:10).
Corresponding to the 15th day of the Jewish month of Shevat.
Talmud, Avodah Zarah 18b.
The Midrash (Vayikra Rabbah 13:3) takes this a step further and says that one who does not participate in the kenigyon in this world will merit to see the “Celebration of the Leviathan” in the World to Come.
See Rabbi Moshe Isserles (the Rema) and commentaries to Shulchan Aruch, Orach Chaim 316:2; Rabbi Shneur Zalman of Liadi, Shulchan Aruch HaRav, ibid. 316:3.
