After announcing to Noach His intention to destroy the world and to save him and his immediate family, Hashem instructs Noach to take two of each living species into the Ark that he was building so that they would survive the coming flood (Bereishit 6:19-20). It was to be Noach’s responsibility to care and provide for all these creatures while in the Ark (see Rashi to 7:23, s.v. ach), making him the first large-scale animal keeper. In modern times, the largest collections of living creatures concentrated into one place are in zoos and wildlife preserves. While such places are popular among visitors of all ages, and indeed are often destinations for family and school trips, there are a number of Halachic issues to consider when going to the zoo.

To begin with, it should be noted, as stated by the Midrash in Bereishit Rabbah (10:7) that all of Hashem’s creatures were created with a purpose in mind, even if we human beings don’t readily see it. The Gemara in Shabbat (77b) and the Yerushalmi in Berachot (9:2) provide some utilitarian functions of even various insects; Tiferet Yisrael to Pirkei Avot (4:3, #19, 20) likewise documents this idea that everything created has a purpose. The Chovot HaLevavot (Shaar HaYichud chapter 7) discusses the wisdom apparent in the creation of every living thing, and the Rambam, in his Moreh Nevuchim (III:13), posits that this obvious intent inherent in creation proves that the word was indeed created and did not result from some random series of events. The Kav HaYashar (chapter 83) notes that it is thus improper to kill any living creature other than if necessary to prevent injury or harm, while the Chazon Ish (Emunah U’Bitachon 1:7) writes that all living creatures contribute to the beauty of the world. Visiting a zoo may thus enable a person to gain greater appreciation of the wisdom and majesty of Hashem’s creation.

The Gemara in Berachot (58b) teaches that one must recite a berachah concluding with the words “shekachah lo be’olamo” upon seeing beautiful creatures and a berachah concluding with the words “meshaneh es haberiyos” upon seeing certain unusual creatures; specifically singled out are elephants and monkeys. The Gemara in Rosh HaShanah (31a), as explained by Rashi (s.v. shebara), indicates more generally that one should praise Hashem as the Creator upon seeing unusual birds. These rulings are codified by the Rambam (Hilchot Berachot 10:12-13) and by the Shulchan Aruch (Orach Chaim 225:8, 10), who states that the berachah upon unusual creatures is actually “meshaneh haberiyos.” The Chayei Adam (63:1) writes that the current practice is not to recite the berachah upon seeing beautiful creatures because we are more accustomed to seeing them on a regular basis; the Mishnah Berurah (ibid. #32) accepts this position in principle, but adds that one should in fact recite the berachah, but without mentioning the name of Hashem. In the Shaar HaTziyun (ibid. #33), he explains that perhaps the berachah was instituted only in conjunction with seeing especially beautiful creatures, and it is difficult to determine which creatures Chazal had in mind.

As for the berachah upon seeing unusual creatures, Rav Ovadyah Yosef (Sefer Yalkut Yosef, Volume 3, 225:21) rules that it should be recited with the name of Hashem upon seeing an elephant or a monkey. Rav Shlomo Zalman Auerbach (Sefer Halichot Shlomo, Tefillah, 23:35) writes that it is recited when seeing any unusual animals, not just elephants and monkeys; he also rules (ibid. note 135) that the blessing should be recited just once when one enters the zoo and encounters the first such animal, having in mind that the berachah will cover any others that he may see. (For an interesting discussion relating to why elephants and monkeys may be in a unique category, see Melechet Shlomo to the Mishnah in Kilayim 8:6, s.v. hapil vehakof, who asserts that at the time of the flood, certain people were turned into these specific animals. The Gemara in Sanhedrin 109a makes a similar statement about people from the generation of Migdal Bavel; see the Chidushei Aggadot of Maharal there s.v. veamar zo, the Chidushei Aggadot of Maharsha there s.v. nivneh, and Margaliyot HaYam there #6. See also Meiri to Berachot 58b s.v. haroeh pil and to Eiruvin 31b s.v. hamishnah hashelishit.) In view of this requirement to recite a berachah upon seeing at least certain animals, a visit to the zoo presents one with this opportunity that he might otherwise not get; it is reported (Sefer Orchot Rabbeinu Baal HaKehilat Yaakov, Volume 1 p.94, #116) that the Steipler Gaon took his children to the zoo in Ramat Gan in order to see the monkeys and recite the appropriate berachah there. In a similar vein, the Minchat Elazar writes (Nimukei Orach Chaim 225, note 5) of his own visit to a zoo (and an aquarium) in Berlin where he recited this berachah as well.   

In spite, however, of the discussion up to this point from which it seems that not only is it permissible to visit a zoo, but that it may have some positive benefits, there are those who rule that visiting a zoo may in fact be prohibited by the Halachah. The Gemara in Shabbat (149a), as explained by Rashi (s.v. katav), teaches that it is forbidden to stare at a statue of either a human being or an animal. This idea is based on a Posuk in the Torah (Vayikra 19:4) and the concern is that one may come to worship this statue. Rav Moshe Greenwald of Chust (Shu”t Arugat HaBosem, Orach Chaim #39) contends that if one may not gaze at the statue of an animal, one may certainly not gaze at an animal itself, effectively precluding one from going to the zoo to see the animals. Although according to Tosafot in Shabbat there (s.v. vedeyukeni) the entire prohibition to gaze at statues relates exclusively to statues that were made expressly for the purpose of idolatry, which would then have no bearing on looking at live animals, there is another opinion which emerges from Tosafot to Avodah Zarah 50a (s.v. hachi garsinan) according to which the prohibition applies even to statues which were not made expressly for idolatrous purposes; this view is in line with the Arugat HaBosem’s strict position.

Many authorities, however, assert that the former position is the one accepted as the Halachah; the Shach, for example (Yoreh Deah 142:33), permits looking at statues made for decorative, as opposed to idolatrous, concerns. The Magen Avraham (Orach Chaim 307:23) adds that even according to the stricter opinion, the prohibition is only to stare or gaze, but not to look in a more casual manner, but he likewise indicates that the common practice in any case follows the lenient view that one may look at a statue as long as it was not designated for idolatry; the Mishnah Berurah (Biur Halachah ibid. s.v. ve’over) concurs. Rav Ovadyah Yosef (Shu”t Yabia Omer Volume 4, Orach Chaim #20; see also his Shu”t Yechaveh Daat Volume 3 #66) demonstrates that this is indeed the majority opinion; there would then be no basis to forbid looking at animals in a zoo which, it can be assumed, are not designated for idolatry. It may be noted that the Chida (Birkei Yosef to Yoreh Deah ibid. #15, and in Shiutei Berachah #3) writes that it is admirable to be stringent and avoid gazing at even statues not made for idolatrous purposes, but Rav Ovadyah Yosef (ibid.) notes that this does not necessarily lead to the conclusion that it is likewise wrong to gaze at live animals, a contention he supports by asserting that the Chida himself visited a zoo in London, as documented in his Midbar Kedeimot, Maarechet Beit #22.

Another concern raised by the Arugat HaBosem is based on an earlier Gemara in Avodah Zarah (18b) which derives from a Posuk in Tehillim (1:1) that it is improper to hunt animals for sport (see Rashi ibid. s.v., kinigon); he derives from there that even watching animals perform in other ways is also prohibited, and that it is thus possible to extend this prohibition to watching animals in a circus. Even if one would then wish, however, to extend it further to include going to a zoo, as does one authority cited by Rav Natan Geshtetner (Shu”t LeHorot Natan Volume 4 #68), this is not at all the consensus view, as most hold that the prohibition rooted in that Gemara is limited to activities in which animals are treated in a cruel manner and are made to experience pain and discomfort as part of a sporting event. This would therefore have no bearing on visiting a zoo to watch animals engage in their normal activities; it should be noted, though, that the Gemara in Avodah Zarah 20a states that one should not gaze at animals when they are mating. In light of all of the above, it is clear that the overwhelming majority of authorities do not prohibit visiting a zoo and indeed assert that there are benefits to such an excursion in terms of recognizing the beauty of the world which Hashem created and blessing Him accordingly.