EXOD399 To aid our spiritual advancement, we are asked to be kind to all created things, be they men or animals. From the Fourth Commandment it is clear that one of the objects of the Sabbath was to provide rest for the beast of burden [this verse]. Only he who has mercy on all created things is entitled to the mercy of God. Leaders in ancient Israel were chosen from those who exhibited tenderness towards the flock they tended; the argument being that such consideration was an earnest of the sympathy they would evince toward those whom they would have to leave. The appointment of Moses was due to such tenderness [see the story about Moses and the straying lamb told in Exodus R. ii.2.], as was the call to prophecy of Amos and Micah and to Kingship of Saul and David; all were shepherds. To be unkind to animals is to court suffering. Rabbi Judah Hannasi suffered great agony because he was inconsiderate to a calf that sought his protection as it was being led to the slaughter [B. Metz. 85a]. Not to alleviate their pain, is to break a command of the Torah [Shabb. 128a]. From the Shema [Deut. xi 15. "And I will give grass in they fields for the cattle, and thou shalt eat and be satisfied." Note the order of the words: first grass for the cattle then "thou shalt eat"; Ber. 40a; Gitt. 62a] it is clear that one should not sit down to his own meal before giving food to domestic animals under his protection. This consideration towards animals is important not only because it is another precision tool in the carving of character but also because it expresses gratitude for their service. Had the Torah, which teaches us these virtues, not been given to us, says a teacher [Erub. 100b], we would have learned modesty from the cat; from the ant, industry and honesty; good manners from the cock and chastity from the dove. The slaughter of animals for food is to be as painless as possible.