Chapter 8 | Sustainability – Practical Halachot

Commitment to Sustainability

What are the practical conclusions of our discussion up to this point, and what arises from the principles that we have presented earlier? What is the level of commitment that the Torah applies to the issue of sustainability, and what practical ramifications can be inferred from it?

Two of the founding principles of Jewish sustainability that we have discussed are prominent and general calls for action that do not break down into obligating aspects: the obligation ‘to tend to it and to guard it’, i.e. to ensure the continued survival of the worlds of flora and fauna. We are dealing with a general call by its very nature, of which is very difficult to derive specific action. It is similar to the obligation of restraint and control, the prohibition to become addicted to desires; this is difficult to define and quantify¹. However, the Ramban’s works teach us that these general calls to action are an essential part of the Torah and they outline the basic path expected of man ². From his words it arises that there are general, less defined commands that originate from the overarching philosophy of the Torah, whose mitzvot are examples of a greater supreme principle. Despite the fact that it is not characterized as a specific mitzvah – it is obligating.

The prohibition to cause harm to others and the joint public space is a more targeted halachic prohibition. If we consider one who flies a plane as harming his friend, albeit indirectly, one should prohibit the matter entirely. However, as we have seen, as long as a person does not deviate from the law and customs of the State it is impossible to say that he violated a bonafide prohibition ³. 

In contrast to the prohibition to cause harm, of which the public can absolve, the obligation to protect one’s life, both individually and collectively, is not able to be waived. Direct matters of life and death are prohibited. Alongside this, not every dangerous thing is prohibited. As long as a certain action is the general way of the world and is accepted as a reasonable action in the eyes of man, as well as generally being permitted by the authorities who function to balance development and sustainability – there is no true prohibition even for the individual performing it.

However, when a person violates local environmental laws, or acts in a way that is not considered culturally acceptable, he is acting against halacha. Aside from the general prohibition to violate the State’s laws, we are dealing with the prohibition of causing harm as well as the prohibition of risking oneself and others. The proper thing to do regarding professional guidelines that are not obligating, such as avoiding throwing away batteries and medications or burning plastic bags as much as possible ⁴. At the same time, the State and professional bodies must enact laws and reforms anticipating the future that lead to a decrease in environmental harm without significantly affecting economic activity. This is both ‘a matter of piety’ that encourages every person to make an effort and avoid any possibility of his actions harming others ⁵, and because it is ideally appropriate to avoid risk, relying on “God protects the fools” even if the matter is technically permitted ⁶. This is aside from the additional values of restraint, self-control, and concern for the future of the human race.

Any value, whether human or biblical, is measured by the price that we pay for it. Since conserving the environment is a significant value, one should be ready to spend money and give up on personal comfort for it. Despite this, it is difficult to determine clear boundaries for this ⁷. There is room to compare our topic to other halachot where there is an obligation to prioritize one product over another, such as the obligation to preferentially utilize Jewish business. The authorities debate regarding this what the boundaries of the loss that one must take upon themselves to do so – should one add up to a sixth to the price or even up to a third, or perhaps any palpable difference in price justifies purchasing from a Gentile ⁸. Similarly, even in various deliberations regarding sustainability it seems that there is no obligation to abstain from a desired item or entertainment, to spend a large sum of money, or to spend significant time and energy for it ⁹, yet one should grant sustainability weight within the collective factors.

These matters apply to the level of liability of the individual. The conduct of a person in their home has tremendous significance but its influence is limited. Actions of groups and communities, especially megacorporations and governments, have a much more meaningful role in accelerating or halting global processes. Alongside this, it is difficult to express and determine clear, unilateral guidelines for these bodies. The halachic authorities have already established that ‘the kingship’s laws’ and ‘community halachot’ are blurrier than halachot of the individual, and they have significant room for personal considerations of governance ¹⁰. Granted, even when the king is facing a state ruling, he must be coronated by the Sanhedrin ¹¹. Issues of policy are integrated with issues of values and preferences. The weight that Torat Yisrael grants towards worldwide sustainability and its push for a perspective that anticipates the future, must be expressed through the decision making of community leaders. Part of the role of the individual is to back and encourage their leaders in decisions, at times painful ones, performed for environmental conservation and the future of humanity. Aside from the effort to delay dangerous environmental processes, one should encourage the State of Israel to establish local preparation for challenged climate, including: water independence, preventing floods and advancing sewage solutions, preventing fires, strengthening embankments, ensuring proper shading, preventing desertification, etc. ¹². 

In addition to the internal conduct of the State of Israel, there is importance to cooperation in global endeavors for the climate. Various environmental committees, occurring every once in a while, assemble almost the entire world to discuss environmental issues and sustainability. In these committees, different projects are presented, and attempts are made to draft binding agreement between different countries. As is the way of the world, the greatest obstacle for the various initiatives is hidden in the argument regarding who is responsible to act and who will pay the price. In light of what we stated earlier, it seems that the most appropriate position according to Judaism, which the State of Israel must adopt and present at these committees, is built on the following principles:

• religious faith is not an obstacle for the topic of sustainability. On the contrary, it has the power to advance global responsibility and practical necessities.
• The issues of sustainability are at least “potentially life-saving” and therefore require genuine action and are not considered only improved quality of life or permissible to adopt.
• The issues of sustainability must be considered following the natural conduct of the world, and one should not establish decrees that the public cannot withstand.
• The issues of sustainability require acting out of consideration for proper sharing of the burden, which is an inseparable part of Mussar. Therefore, not only must climate and economic experts participate in the conversation, but also experts from the field of ethics.

As an example of this partnership, we will bring a section from the letter signed by twenty senior rabbis (whose names are brought in the endnote) ¹³ and sent to Prime Minister Naftali Bennet before the IPCC in the year 5782: “The issue of sustainability touches upon worldwide pikuach nefesh in the full sense of the words. We ask of you to represent the full cooperation of the State of Israel in the global effort. Granted, our nation is small, and its influence is minimal, yet our partnership can be tremendously significant. The eyes of many in the world are turned towards us, the source of the largest religions, for from Zion comes Torah and the word of God from Jerusalem” ¹⁴.

Examples of Different Practical Implementations:

Education and Awareness: a significant amount of waste and destruction is done unknowingly. Establishing sustainable routines and environmental awareness is the most significant tool to protect the environment.

At the level of the individual: one should grant environmental topics weight as a part of the service of God, of which it is appropriate to always be improving and beautifying ¹⁵.

At the level of the community: it is appropriate to dedicate time and resources to education institutions and youth movements in order to advance knowledge and awareness of environmental challenges and the actions required to deal with them. The entire religious community should be mobilized, such as: establishing a secondhand market, collecting used items for those in need, creating a community garden, etc.

Harmful Chemicals: There is a variety of products that according to law or governmental guidelines are prohibited to throw out unless they are placed in a designated area. Among these are: batteries, medication, electronic devices, fluorescent lights, etc. Throwing out these items in the regular trash causes much environmental damage.

At the individual level: one should follow the guidelines of the law and government ministries.

At the community level: one should establish designated collection and recycling sites in central places.

At the governmental level: one should establish edicts that limit use of hazardous chemicals.

Recycling and Secondhand: an important strategy in the fight for environmental conservation and conservation of non-renewable resources is reusing products or recycling them. In the Beit HaMikdash they also would recycle priestly clothes and use their threads as wicks ¹⁶.

At the individual level: as long as there is a possibility to use an item or recycle it, there is an aspect of bal tashchit by throwing it in the trash, and it is appropriate to avoid doing so as much as possible ¹⁷.

At the level of the community: it is appropriate to encourage placing recycling at communal institutions and in neighborhoods and encourage the public to use them. It is best to integrate this with various forms of acts of kindness such as providing used clothes to the needy or collecting bottles and transfering the recycling funds to charity.

At the governmental level: one should encourage the public to recycle through legislation of recycling deposits

Energy Saving: one of the causes of air and water pollution, as well as greenhouse gas emission, is the excessive use of energy such as gasoline or electricity.

At the individual level: For many products nowadays, one can choose a high energy level, in other words maximal savings. It is fitting for every person, when buying an electronic device, car, or apartment, to analyze this information and make an effort to choose an option with the lowest possible ecological footprint. In addition, in homes where it is possible, it is appropriate to set up solar panels, thereby saving electricity ¹⁸.

At the community level: community institutions, including the synagogue, must be an example for energy conservation and ‘green’ sources of power.

At the governmental level: one should create economic incentives for energy conservation and transition to green energy.

Disposable Cutlery: disposible cutlery act as an environmental hazard both in the short term, due to their dirtiness and harm to animals, and the long term, due to their deterioration to microplastics that cause damage to our health. Even though there is an environmental cost to using reusable cutlery as well, the position of most experts is that it is preferable to use of disposables. The State of Israel is one of the worst in the world in terms of disposable cutlery used per person, which teaches us the reduction of use accepted nowadays is possible and is anyway within the bounds of obligation.

At the individual level: it is fitting to avoid using disposable cutlery except in unique circumstances such as special events or trips.

at the community level: one should enable and encourage use of reusable cutlery even in the local institutions.

At the governmental level: it is fitting to take actions reflecting the environmental price of consumption for consumers, such as taxing disposable cutlery.

Flights: a flight is one of the most harmful acts to the environment that an individual can perform in his life, primarily due to its carbon dioxide emissions ¹⁹. Alongside this, the ability to quickly travel from one place to another is one of important advantages and impetuses of a globalized economy.

At the individual level: even though there is no overarching prohibition to fly, even for flights for recreation and relaxation, one must add the harm to the environment into the overall considerations, to try to choose nearby destinations and low cost companies (whose planes contain more passengers) ²⁰ in order to decrease the consumption of gasoline ²¹. Even for traveling by car, one should prefer public transportation or carpooling.

At the community level: one should seriously consider the necessity of various conferences and events that require physical gatherings of people from around the world.

At the government level: one should consider applying taxes to flights, especially environmentally wasteful trips.

Later on, we will discuss additional implementations, such as abstaining from eating meat and prioritizing cost-effective burial methods ²².

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