GEN732 The Torah’s concern for animals, reflected in many specific laws in the Pentateuch, can be seen as an expression of both the universality of Jewish morality and its quality of depth. If undeserved and unnecessary pain is evil, then it should make no difference whether those suffering are human beings or animals. Common sense tells us that animals are sentient beings subject to the same physical pain that we human beings are subject to and perhaps to certain forms of psychological stress as well. It follows, therefore, that human beings are morally obliged to refrain from any act that might cause pain or discomfort to animals, have a positive obligation to relieve animals of pain, and carry a responsibility to provide for the needs of the animals that come within their orbit. Even as God’s mercy and goodness extend to all creatures so must man’s. “The Lord is good to all, and His tender mercies are over all His works”; therefore, “A righteous man regardeth the life of his beast.” Psalms 145:9, Proverbs 12:10  Animals are a form of life, and life in all of its forms, plant and animal s well as human, is a source of value. The “living God” points man in the direction of value and bids him: “…and ye shall choose life!” In the course of creation, animals received a special blessing from God, and after the deluge, God established His covenant specifically with them. [this verse]  The psalmist praises God for His concern for the beast: “He giveth to the beast his food, and to the young ravens which cry.” Psalms 147:9 This is in no way in conflict with the principle implicit in the Torah that man is the ultimate purpose of creation and that the lower forms serve man in certain specified but regulated ways. Judaism’s concern for animals is prompted not only by moral regard for the beast per se but also by consideration of the consequences of tender concern for animals and of cruelty toward animals for the personality of man as a moral agent. SPERO 150