Chapter One – Forward | Jewish Sustainability

Many articles have been written in past years regarding Judaism and environmental sustainability. Study days have been held to teach the topic, curriculum in the religious school system is dedicated to it, and various organizations and movements work to further it. The innovation we are trying to bring in this compilation is the transition from the world of thought into the world of halacha, based on the belief that Bialik defined best: “Halacha is the consolidation, the final, vital extract of Aggadah” ¹. This is the primary innovation of this compilation – translating the theory into practical language with universal significance – a partner in the practical rectification of the world, and carrying with it the message even for those whose source of spirit is entirely different. 

When writing about “Jewish Ecology”, there are three levels, and one can even categorize them as developmental stages:

The first stage is the search after the fundamental approach in Jewish sources towards the value of environmental conservation. Since the beginning of the global public discourse around the topic, many have endeavored to show how the value of ecology fits with the simple interpretation of the Tanach and words of the midrash in the Oral Torah, against those who point out contradictions between certain environmental values and the Torah’s philosophy. Even though the discussion is still ongoing, it seems that the primary aspects have already been stated and deliberated at length and in detail for a few decades. ²

The second stage in the discussion is the attempt to base the Jewish doctrine of ecology on concrete and obligating halachic foundations. This process is still in full force, and various proposals have been made throughout the years for topics where one can find a basis for the individual or society’s responsibility to care for the environment. In the first section of this compilation, we will note the sources where one can derive the concept of Jewish sustainability from, and we will determine the restrictions and limitations that arise from each of them. We will especially focus on the centrality of the obligation to care for the further existence and prosperity of humanity as part of the obligation to save lives. From the moment that we are aware that ignoring environmental factors directly impacts our lives, the level of obligation to preserve them increases significantly. This is one of the contributions of Judaism as a whole to the topic of worldwide sustainability.

The third stage, which we currently are standing at the precipice of ³ is writing ‘halachot of sustainability’. In other words, transitioning from the fundamental declarations of the positive aspects of sustainability to practical halachic implementations. ⁴ To move towards this stage we will venture through the second section of the compilation, where we will assess different implementations while basing them on halachic principles that have been reviewed in the first section. These implementations come in three types:

1. Demands that halacha places on the individual person when discussing sustainability as well as places where one should consider factors of sustainability in providing various halachic rulings.
2. Demands for local society – from the community to the state.
3. Worldwide discussions around global issues of human responsibility towards the universe and its future.

Rabbi Jonathan Sacks states that the Sages expanded the halachic domain of the mitzvah ‘do not destroy [a fruit tree]” (Bal Tashchit), which was initially stated regarding chopping down a fruit tree during a siege, into a complete halachic doctrine that prohibits all acts of unnecessary destruction. This phenomenon occurs while other mitzvot have remained as limited mitzvot. In order to explain this, he proposed that our Sages tended to expand the implementation of mitzvot that complement the moral spirit of the Torah as expressed in the parshiyot and other mitzvot. Since the concern for the world’s sustainability is expressed also in the mitzvah of shemita, kilayim, “be fruitful and multiply”, and more, the Sages expanded the implementation of the prohibition of bal tashchit. On this background Rabbi Sacks writes that nowadays, when it is known to us more than ever that the environmental dangers that lurk around the corner, “the expansive approach of the Oral Torah to the prohibition of bal taschit must be a light to guide our way. We must expand the horizons of our environmental responsibility, for the generations that haven’t been born yet, and for the name of the Creator that we are his guests on the Earth”. ⁵

The fundamental approach of Rabbi Sacks stands before us throughout our discussion, as we implement ancient principles in new realities.  Alongside this we place before us the obligation to differentiate between interpreting a general call to action, words of wisdom or theory and a defined and regulated halachic directive. The latter requires precision and caution and does not respond to artificial attempts to expand this principle that are not based on its foundations and core principles. Despite the inherent difficulty in engaging with issues that have not been discussed in the past, it seems that we have shown how environmental factors can and must be considered by halachic authorities and followers; as well, how can halachic discourse guide and hone the minds of those engaging in environmental issues.

This compilation is intended for the general public, in Israel and abroad, despite the sources being halachic sources. Through these principles one can understand the significant contribution of the halachic language, which is an internal Jewish language, can contribute to the entire world in a variety of ways. At its core stands the recognition that “anyone whose intellect is greater than his actions, his wisdom will not be maintained” (Avot 3:9), as stated: practical application of the discourse around sustainability will grant genuine significance to engaging in the topic.

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