Judaism and The Environment – It’s Complicated!
Though we often hear people asserting that this or that principle is reflective of “Jewish Values” it’s important to recognize that our tradition is multivocal. Interpretations are truly in the eyes and mind of the beholders. In so many ways, this points to the beauty of Judaism. Its depth and range of thought evokes debate and dialogue that challenges the intellect. Let’s take a look at some of the issues of our day and explore how Jewish sources might challenge us to think and rethink about our own perspectives.
It is well known that various principles in the Torah prescribe a particular concern for the environment. We are charged to protect the fruit bearing trees when laying siege to a city. (Deuteronomy 20:19-20) And yet, it should be clear that Judaism has no prohibitions on clear-cutting forests for wood to build homes or even destroying non-fruit bearing trees in battle.
Only two chapters away, Deuteronomy 22:6-7 declares that one must chase away the mother bird when gathering eggs or young from the nest. This principle is often used by Jewish environmentalists to advocate against actions which may lead to the extinction of a particular species. However, the text doesn’t limit the number of birds that can be gathered, nor does it appear to express a desire to prohibit consumption of the birds. Interestingly, the same humanitarian concern is not expressed with regard to kosher herd animals. Despite the ambiguity, Nahmonides (12th CE) declares that the Torah’s principle does seek to ensure the continuation of a species.
In Genesis 2:15 Adam and Eve are instructed to be “tillers and tenders” of the Garden (i.e. Eden) and cannot destroy it wantonly. The first humans’ responsibilities to Eden are often generalized to the entire world. Notably, a famous Midrash quotes God as declaring to Adam and Eve: “Beware lest you spoil and ruin My world. For if you do, there is no one to repair it after you.” Yet Genesis 1:26 declares that human beings have dominion over everything on earth. It implies that the earth is available for human exploitation. Some interpretations imagine God telling Adam and Eve that the world is created entirely for their use.
Clearly Judaism has reverence for the natural world and recognizes its centrality for existence. The Talmud famously says that “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, then go greet the Messiah.” There are splendid Psalms extolling the beauty and power of the natural world and its capacity to reveal God’s presence and might.
While we might wish, and some would have us believe, that the text and subsequent commentary is incontrovertible in its assertion of a particular principle, a careful survey of our sacred sources reveals that their power lies far more in the complexity of the questions they place before us than the clarity of the answers they provide. You can find the Reform Movement’s position here.
To what extent does your understanding of the variety of Jewish perspectives inform your relationship to the natural world?
— Rabbi Ron Stern