Jewish Roots in Environmental Justice
On the Environment, Abraham Joshua Heschel, "God in Search of Man," (Farrar, Straus and Giroux , 1976)
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"There are three ways in which we may relate ourselves to the world: we may exploit it, we may enjoy it, we may accept it in awe."
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Suggested Discussion Questions
What actions do we take towards the environment that represent these three options of how to relate to the world?
Human Responsibility for the Environment
Midrash Ecclesiastes Rabbah 7:13
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| When the Holy One created the human being, He took him and led him around all the trees of the Garden of Eden and said to him: Behold my works, how beautiful they are. All that I have created is within your domain. Take care, therefore, that you do not destroy My world, for if you do, there will be no one else to set it right after you. |
ראה את מעשה האלהים כי מי יוכל לתקן את אשר עותו, בשעה שברא הקב"ה את אדם הראשון נטלו והחזירו על כל אילני גן עדן ואמר לו ראה מעשי כמה נאים ומשובחין הן וכל מה שבראתי בשבילך בראתי, תן דעתך שלא תקלקל ותחריב את עולמי, שאם קלקלת אין מי שיתקן אחריך, ולא עוד שאת גורם מיתה לאותו צדיק, משל משה רבינו למה"ד, לאשה עוברה שהיתה חבושה בבית האסורים, ילדה שם בן גדלה שם ומתה שם, לימים עבר המלך על פתח האסורים כשהמלך עובר התחיל אותו הבן צווח, ואומר אדני המלך כאן נולדתי כאן גדלתי באיזה חטא אני נתון כאן איני יודע, אמר לו בחטא של אמך, כך במשה כמו שכתוב הן האדם היה כאחד כתיב הן קרבו ימיך למות.
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Suggested Discussion Questions
Describe ways humanity “works” the earth. Are these good or bad or neutral?
Describe ways humanity “protects” the earth. Are these good or bad or neutral?
Do these two concepts (of “working” and “protecting”) contradict or complement each other? How?
Pursue the meaning of “working” the earth. This could include exploring it, using it, developing it, changing it. It could include building upon it, damming the waters, harnessing its renewable energy, inventing materials, medicines, fabrics, farming, etc., to increase the quality of human (and animal) life. Does this midrash endorse such uses or not? It seems to do so when it says, “All I have created is within your domain.” Humans have been given the world, according to the biblical story, and are instructed by the word “l’ovdah” (work it) to make it a better place.
The question is: what is permissible in the arena of “working the earth” and what is not? When is it necessary and good to “protect and preserve” the world. L’shomrah has both meanings: as if the best way to protect something is to preserve it. Is that always the case?
Do you find it compelling that a contemporary environmental ethic is reflected in this classical text? What differences do you notice between contemporary environmentalism and the perspective reflected in this text?
What do you think about the idea that each individual has a personal obligation to protect the environment? How might that be different from making an individual contribution towards a collective effort?
Human Responsibility for the Environment
Midrash Ecclesiastes Rabbah 7:13
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Original |
| When the Holy One created the human being, He took him and led him around all the trees of the Garden of Eden and said to him: Behold my works, how beautiful they are. All that I have created is within your domain. Take care, therefore, that you do not destroy My world, for if you do, there will be no one else to set it right after you. |
ראה את מעשה האלהים כי מי יוכל לתקן את אשר עותו, בשעה שברא הקב"ה את אדם הראשון נטלו והחזירו על כל אילני גן עדן ואמר לו ראה מעשי כמה נאים ומשובחין הן וכל מה שבראתי בשבילך בראתי, תן דעתך שלא תקלקל ותחריב את עולמי, שאם קלקלת אין מי שיתקן אחריך, ולא עוד שאת גורם מיתה לאותו צדיק, משל משה רבינו למה"ד, לאשה עוברה שהיתה חבושה בבית האסורים, ילדה שם בן גדלה שם ומתה שם, לימים עבר המלך על פתח האסורים כשהמלך עובר התחיל אותו הבן צווח, ואומר אדני המלך כאן נולדתי כאן גדלתי באיזה חטא אני נתון כאן איני יודע, אמר לו בחטא של אמך, כך במשה כמו שכתוב הן האדם היה כאחד כתיב הן קרבו ימיך למות.
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Suggested Discussion Questions
Describe ways humanity “works” the earth. Are these good or bad or neutral?
Describe ways humanity “protects” the earth. Are these good or bad or neutral?
Do these two concepts (of “working” and “protecting”) contradict or complement each other? How?
Pursue the meaning of “working” the earth. This could include exploring it, using it, developing it, changing it. It could include building upon it, damming the waters, harnessing its renewable energy, inventing materials, medicines, fabrics, farming, etc., to increase the quality of human (and animal) life. Does this midrash endorse such uses or not? It seems to do so when it says, “All I have created is within your domain.” Humans have been given the world, according to the biblical story, and are instructed by the word “l’ovdah” (work it) to make it a better place.
The question is: what is permissible in the arena of “working the earth” and what is not? When is it necessary and good to “protect and preserve” the world. L’shomrah has both meanings: as if the best way to protect something is to preserve it. Is that always the case?
Do you find it compelling that a contemporary environmental ethic is reflected in this classical text? What differences do you notice between contemporary environmentalism and the perspective reflected in this text?
What do you think about the idea that each individual has a personal obligation to protect the environment? How might that be different from making an individual contribution towards a collective effort?
Treatment of the Earth
Abraham Joshua Heschel, "A Passion for Truth" (Jewish Lights Publishing, April 1995), p.24
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"Human beings must cherish the world, said the Baal Shem. To deprecate, to deride it was presumption. Creation, all of creation, was pervaded with dignity and purpose and embodied God’s meaning."
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Suggested Discussion Questions
What does it mean to cherish the world? How can we express this value?
What is the relation between creation of the world and our commandment to cherish it?
Leviticus 25:11-24
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| That fiftieth year shall be a jubilee for you: you shall not sow, neither shall you reap the aftergrowth or harvest the untrimmed vines, for it is a jubilee. It shall be holy to you: you may only eat the growth direct from the field. In this year of jubilee, each of you shall return to his holding. When you sell property to your neighbor, or buy any from your neighbor, you shall not wrong one another. In buying from your neighbor, you shall deduct only for the number of years since the jubilee; and in selling to you, he shall charge you only for the remaining crop years: the more such years, the higher the price you pay; the fewer such years, the lower the price; for what he is selling you is a number of harvests. Do not wrong one another, but fear your God; for I the Lord and your God. [JPS translation] |
יוֹבֵל הִוא שְׁנַת הַחֲמִשִּׁים שָׁנָה תִּהְיֶה לָכֶם לֹא תִזְרָעוּ וְלֹא תִקְצְרוּ אֶת סְפִיחֶיהָ וְלֹא תִבְצְרוּ אֶת נְזִרֶיהָ: כִּי יוֹבֵל הִוא קֹדֶשׁ תִּהְיֶה לָכֶם מִן הַשָּׂדֶה תֹּאכְלוּ אֶת תְּבוּאָתָהּ: בִּשְׁנַת הַיּוֹבֵל הַזֹּאת תָּשֻׁבוּ אִישׁ אֶל אֲחֻזָּתוֹ: וְכִי תִמְכְּרוּ מִמְכָּר לַעֲמִיתֶךָ אוֹ קָנֹה מִיַּד עֲמִיתֶךָ אַל תּוֹנוּ אִישׁ אֶת אָחִיו: בְּמִסְפַּר שָׁנִים אַחַר הַיּוֹבֵל תִּקְנֶה מֵאֵת עֲמִיתֶךָ בְּמִסְפַּר שְׁנֵי תְבוּאֹת יִמְכָּר לָךְ: לְפִי רֹב הַשָּׁנִים תַּרְבֶּה מִקְנָתוֹ וּלְפִי מְעֹט הַשָּׁנִים תַּמְעִיט מִקְנָתוֹ כִּי מִסְפַּר תְּבוּאֹת הוּא מֹכֵר לָךְ: וְלֹא תוֹנוּ אִישׁ אֶת עֲמִיתוֹ וְיָרֵאתָ מֵאֱלֹהֶיךָ כִּי אֲנִי ה' אֱלֹהֵיכֶם: וַעֲשִׂיתֶם אֶת חֻקֹּתַי וְאֶת מִשְׁפָּטַי תִּשְׁמְרוּ וַעֲשִׂיתֶם אֹתָם וִישַׁבְתֶּם עַל הָאָרֶץ לָבֶטַח: וְנָתְנָה הָאָרֶץ פִּרְיָהּ וַאֲכַלְתֶּם לָשֹׂבַע וִישַׁבְתֶּם לָבֶטַח עָלֶיהָ: וְכִי תֹאמְרוּ מַה נֹּאכַל בַּשָּׁנָה הַשְּׁבִיעִת הֵן לֹא נִזְרָע וְלֹא נֶאֱסֹף אֶת תְּבוּאָתֵנוּ: וְצִוִּיתִי אֶת בִּרְכָתִי לָכֶם בַּשָּׁנָה הַשִּׁשִּׁית וְעָשָׂת אֶת הַתְּבוּאָה לִשְׁלֹשׁ הַשָּׁנִים: וּזְרַעְתֶּם אֵת הַשָּׁנָה הַשְּׁמִינִת וַאֲכַלְתֶּם מִן הַתְּבוּאָה יָשָׁן עַד הַשָּׁנָה הַתְּשִׁיעִת עַד בּוֹא תְּבוּאָתָהּ תֹּאכְלוּ יָשָׁן: וְהָאָרֶץ לֹא תִמָּכֵר לִצְמִתֻת כִּי לִי הָאָרֶץ כִּי גֵרִים וְתוֹשָׁבִים אַתֶּם עִמָּדִי: וּבְכֹל אֶרֶץ אֲחֻזַּתְכֶם גְּאֻלָּה תִּתְּנוּ לָאָרֶץ:
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Suggested Discussion Questions
What is the importance of a jubilee year? How is this concept rooted in environmental justice? Is this a specifically Jewish practice or do other ancient and contemporary cultures obtain similar practices?
Treatment of the Earth: Trees
Abraham Joshua Heschel, "A Passion for Truth" (Jewish Lights Publishing, April 1995), p.24
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"Human beings must cherish the world, said the Baal Shem. To deprecate, to deride it was presumption. Creation, all of creation, was pervaded with dignity and purpose and embodied God’s meaning."
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Suggested Discussion Questions
What does it mean to cherish the world? How can we express this value?
What is the relation between creation of the world and our commandment to cherish it?
Deuteronomy 20:19-20
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| When in your war against a city you have to besiege it a long time in order to capture it, you must not destroy its trees, wielding the ax against them. You may eat of them, but you may not cut them down. Are trees of the field human to withdraw before you into the besieged city? Only trees that you know do not yield food may be destroyed; you may cut them down for constructing siegeworks against the city that is waging war on you, until it has been reduced. [JPS] |
כִּי תָצוּר אֶל עִיר יָמִים רַבִּים לְהִלָּחֵם עָלֶיהָ לְתָפְשָׂהּ לֹא תַשְׁחִית אֶת עֵצָהּ לִנְדֹּחַ עָלָיו גַּרְזֶן כִּי מִמֶּנּוּ תֹאכֵל וְאֹתוֹ לֹא תִכְרֹת כִּי הָאָדָם עֵץ הַשָּׂדֶה לָבֹא מִפָּנֶיךָ בַּמָּצוֹר: רַק עֵץ אֲשֶׁר תֵּדַע כִּי לֹא עֵץ מַאֲכָל הוּא אֹתוֹ תַשְׁחִית וְכָרָתָּ וּבָנִיתָ מָצוֹר עַל הָעִיר אֲשֶׁר הִוא עֹשָׂה עִמְּךָ מִלְחָמָה עַד רִדְתָּהּ
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Suggested Discussion Questions
What is the intention of this law? To what extent is it followed?
What does this text imply about environmentalism?
Sustainable Behavior
Ecclesiastes 1:4
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| One generation goes, another comes, but the earth remains the same forever. [JPS] |
דּוֹר הֹלֵךְ וְדוֹר בָּא וְהָאָרֶץ לְעוֹלָם עֹמָדֶת:
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Suggested Discussion Questions
1. What is our responsibility to maintain the earth for future generations?
2. What does it mean that the earth remains the same forever? Is this true? Must we sustain it or can it sustain itself?
Environmental Practice
Avot d’Rabbi Natan 31b
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| Rabbi Yohanan ben Zakkai ... used to say: if you have a sapling in your hand, and someone should say to you that the Messiah has come, stay and complete the planting, and then go to greet the Messiah. [COEJL] |
רבן יוחנן בן זכאי... אם היתה נטיעה בתוך ידך ויאמרו לך הרי לך המשיח. בוא ונטע את הנטיעה [ואח"כ צא והקבילו].
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Suggested Discussion Questions
What does this text say about the importance of planting trees and commitment to environmental sustainability?
United Synagogue of Conservative Judaism: Environment (2003)
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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. Thus, United Synagogue calls upon the political leadership of our country to ensure that earth, its air and its seas and bounty, our environment be considered a first priority, to preserve it as a healthy and viable setting for our citizenry, and that any measure enacted be viewed within the perspective of what it will yield in terms of sound environment. Not unaware of the economic needs of our people, we posit that these needs can be addressed within the confines of sound, healthy, preservative policies. Progress in this generation, which erodes the environment, will be viewed with sadness and anger and as malice by future generations if our forests are denuded, our streams polluted, our air sickening our foodstuffs replete with health questionable substances. Growth of the economy cannot be at the expense of destruction of the natural bounty of our country. We urge, too, that our government make all efforts to inform the citizenry through objective and clear dissemination of information as to any policy changes, plans projected, activities anticipated where the environment and mother earth are concerned. Too, information on environmental happenings, from whatever causation or event, known to the government should be candidly shared with the populace... not alarmist but not reassuring when circumstance warrants full disclosure and cautionary measures in the interests of the citizenry. And we call upon our government to take the lead in international forums and other modes as well to convince other governments to this posture. For we all know that we are but sojourners on the earth, a blessing from God.
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Suggested Discussion Questions
How does this text reflect the previous texts on this source sheet? How do the beliefs of the Conservative movement echo the traditional Jewish understanding of environmentalism? How might you weave together traditional and contemporary understandings of environmental justice?
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