Here’s an ethical issue and Jewish source response:

Case

Recently, fox hunting has come under attack in England, and there is a proposal to ban it.  In the United States, many hunters take pride in this sport and defend their right to hunt foxes.  

Answer

Is hunting a legitimate and moral pursuit in Judaism?

[a] It is important to remember that Judaism stresses sensitivity to animals.  On the one hand, the first commandment given to Adam, is to rule over the fish, birds and animals, signifying that human beings can use animals for their own needs (Genesis 1:28).  This implies that we are permitted to hunt animals.  Later on, after the Flood, this relationship is spelled out even more clearly, as God tells man (Genesis 9:2) that animals will fear human beings, and that all creatures have been given over into people’s hands for their needs.  On the other hand, people may not needlessly hurt animals.  As Jews, we are commanded to help unload an animal whose burden is too heavy, even if it belongs to an enemy (Exodus 23:5).  In addition, the Torah spells out a great sensitivity to the “feelings” of animals (Deuteronomy 22:10, 25:4, Leviticus 22:28).  

[b] Consistent with Judaism’s view regarding the use of the earth and its vegetation by man, God has only permitted man to use animals if the need is legitimate, if no unnecessary pain is inflicted and if nothing unnecessary is wasted.  Therefore, for example, a Jew is permitted to eat meat (since the need is legitimate) and kill animals for food (since it is necessary for eating meat), but only through shechita (ritual slaughter), since that inflicts the least amount of pain in killing an animal (Sefer HaChinuch, Mitzvah 451).

[c] In the Talmud, Rabbi Shimon (Avodah Zara 18b) castigates anyone who takes part in something called kangiyon.  Rashi’s comments explain that this activity is hunting animals, using dogs, purely for pleasure.  This sounds very close to fox hunting.  Therefore, we see that Judaism indeed frowns upon hunting for pleasure, and does not consider it a legitimate human need.  Even when the Mishnah uses the term normally translated as hunting – metzudah – it clearly refers to trapping with nets only, without hurting the animal.  Indeed, this reference only permits trapping animals for food, and not for pleasure.  Many centuries later, Rav Yehudah Landau codified this general Jewish attitude in his Responsa Noda B’Yehudah (Yorah Deah 10) and clearly forbade Jews to hunt for pleasure.  

Joel Grishaver, “You Be the Judge 2”, pgs. 71-72

Used with permission from Joel Grishaver