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Ten Teachings on Judaism and the Environment by Rabbi Lawrence Troster - Teaching Nine

9. Environmental Justice is a Jewish value.

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Ten Teachings on Judaism and the Environment by Rabbi Lawrence Troster - Teaching One

1 .God created the universe.

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Ten Teachings on Judaism and the Environment by Rabbi Lawrence Troster - Teaching Seven

7. The Torah gives an obligation to save human life.

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Ten Teachings on Judaism and the Environment by Rabbi Lawrence Troster - Teaching Six

6. The Torah prohibits the wasteful consumption of anything.
In Judaism, the halakhah (Jewish law) prohibits wasteful consumption. When we waste resources we are violating the mitzvah (commandment) of Bal Tashchit (“Do not destroy”). It is based on Deuteronomy 20:19-20:

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Ten Teachings on Judaism and the Environment by Rabbi Lawrence Troster - Teaching Ten

10. Tikkun Olam: The perfection/fixing of the world is in our hands.
There is a midrash (Rabbinic commentary on the Bible) which Jewish environmentalists are fond of quoting:
“When God created the first human beings, God led them around the Garden of Eden and said: “Look at my works! See how beautiful they are—how excellent! For your sake I created them all. See to it that you do not spoil and destroy My world; for if you do, there will be no one else to repair it.” (Midrash Kohelet Rabbah, 1 on Ecclesiastes 7:13)

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The Hillel Tu B'Shvat Seder, The Importance of Trees

Trees: The Ultimate Zionist Ideal

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United Synagogue of Conservative Judaism: Environment (2003)

Generations come and go, political leadership changes, but "haaretz leolam omedet" - the earth is forever. As the matrix for all life, the earth is precious. This is a basic teaching of our Jewish tradition and certainly not that tradition alone. All people have the responsibility to care for the cradle of humanity and the home of future generations.

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Avot de Rabbi Natan 31

Rabbi Yohanan Ben Zakai used to say: "If you have a sapling in your hand and they tell you 'The Messiah is coming!' first plant the sapling and then go to greet him."
[translation by Hazon]

אִם הָיְתָה נְטִיעָה בְּתוֹךְ יָדָךְ וְיֹאמְרוּ לָּךְ "הֲרֵי לָךְ הַמָּשִׁיחַ", בּוֹא וּנְטַע אֶת הַנְטִיעָה וְאַחַר כָּךְ צֵא וְהַקְבִּילוֹ.

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Ibn Ezra, Deuteronomy 32:1

Ha’azinu- I already explained in the Sifrei that the word Ha’azinu is from the word “ozen” (ear), meaning to say ‘turn an ear.’ And I already informed you, that the wise one teaches, ‘heavens’ is referring to the angels. And ‘earth’ is referring to the people who live on the Earth. Or [it refers to] the testimony of rain which falls from the heavens and the Earth giving forth its produce. In my opinion, the main point is that they [the Heavens and Earth] are eternal, similar to “hear, O mountains” (Micah 6:2), and “the stone of Joshua” (Joshua 24:27), where it says that is ‘heard’.

האזינו. כבר פירשתי בספרי כי מלת האזינו מגזרת אזן כאילו אמר הטו אזן וכבר הודעתיך שהגאון אמר, כי טעם השמים - המלאכים. וטעם הארץ - אנשי הארץ. או עדות הגשם היורד מן השמים והארץ תתן יבולה והנכון בעיני כי העיקר בעבור היותם עומדים לעולם וכן שמעו הרים גם אבן יהושע ושם כתוב כי היא שמעה וכבר רמזתי לך על נשמת האדם שהיא אמצעות בין הגבוהים לשפלים והיא תדמה הכל על צורת היכלה. ואף כי להבין גם היושבת בהיכל. על כן תגביה השפלים ותשפיל הגבוהים:

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Ibn Ezra, Numbers 24:6

“As aloes” (ahalim)- is similar to the word ahalot (aloes) in myrrh and aloes. Note, Balaam compares the tents [of Israel] to stretched-out rivers [next to which cedars and aloe trees are planted]. [translation by Judaica Press]

כאהלים. כמו מר ואהלות והנה דמה האהלים כנחלים נטיו: