Animal Testing: Is It Permitted?

Answer: Much medical knowledge has been born as a direct or indirect result of research conducted through animal testing. We must examine this issue according to the words of our Sages, by whose words we live. The Torah states (Exodus 23): "If you see the donkey of someone you hate crouching under its burden... you shall surely help along with him." Our Sages (Shabbat 128b) interpreted this to mean that there is a Torah prohibition against causing pain to animals. This is also ruled as law by the Rambam (Laws of Murder, Chapter 13). However, the Rama (Even HaEzer, Section 5) writes that anything necessary for human needs does not constitute animal suffering, and also that the prohibition of animal suffering only applies when one causes pain while keeping the animal alive, but killing an animal is not prohibited.

However, the book 'Imrei Shefer' permits this only when absolutely necessary, such as for medical purposes which are essential, and the Rama's intention was not to permit it merely for profit or financial gain. Furthermore, it is unclear whether a Jew is permitted to conduct experiments on animals as doctors do, since this is not for immediate medical treatment but only for potential benefit. In the Responsa Shevut Yaakov (Part 3), a specialist doctor asked if it is permissible to give poisonous substances to animals to understand their effects for human medicine, and he ruled to permit it. He explained that what the Rama wrote about the cruelty of plucking feathers from birds applies because it is done directly by hand and the bird feels pain during the plucking, unlike giving a substance that doesn't cause immediate pain. In the book Chelkat Yaakov, he wrote that it is certainly permitted to cause animal suffering through experiments for scientific research and medical knowledge, but as a measure of piety one should avoid cruelty and forbid it. However, the Responsa Seridei Esh disagrees with him, writing that Chelkat Yaakov's final ruling is correct - that it is permitted to cause animal suffering for the benefit of medical science - but in his opinion, there isn't even an issue of piety here, as piety only applies to matters concerning oneself where one can be stringent with oneself, but not in matters concerning others. In this case, through research, one can bring healing and remedy to people - therefore doctors should be permitted to conduct experiments for human needs and dignity, and there should be no hesitation about this. (This was also ruled by the Chatam Sofer, Responsa Binyan Tzion, Shevut Yaakov, Responsa Terumat HaDeshen, and other authorities)

Note: This answer is also based on Professor A.S. Abraham's article in the book 'Assia', Volume 5, page 18.

In summary: It is permitted to conduct scientific research on animals when it is for medical purposes, however one should try to do it under anesthesia to minimize the animals' suffering as much as possible (Responsa Tzitz Eliezer Part 14), as long as this doesn't interfere with the experiment. At the end of the experiment - if the animal is suffering from the results - it should be killed in the quickest way possible (Book of Assia, Volume 5). This permission is only for doctors who are engaged in this field

for medical purposes, but it is not permitted under any circumstances for private individuals and 'science enthusiasts' to do this.

Rabbi Shai Amar is a rabbi in the Halachic department of Hidabroot