BAL TASHCHIT

“No living thing, not even a mustard seed, is so insignificant that it may be destroyed without reasonable cause.” (Aaron Ha-Levi, Sefer HaChinuch)

Bal Tashchit, do not destroy or waste, refers to the biblical prohibition against the destruction of fruit trees during wartime (Deuteronomy 12:19). It has been interpreted by our ancestors as prohibiting the destruction of the environment. This includes prohibiting the needless waste of anything, from food to fuel. Today, in light of the environmental crisis, using disposables, leaving lights on unnecessarily, over-utilization of air conditioning, or driving a car when it is not necessary might be considered a violation of the principle of Bal Tashchit.

TIKKUN OLAM

“The Lord created the world in a state of beginning. The universe is always in an uncompleted state, in the form of its beginning. It is not like a vessel at which the master works to finish it; it requires continuous labor and renewal by creative forces. Should these cease for only a second, the universe would return to primeval chaos.” (Simcha Bunam of Przysucha)

The concept of tikkun olam or “repairing the world” through social action is one of the traditional categories of tzedakah. Jewish activism emanates from our traditions and is imperative to make the world a better place. Judaism believes that not only do individuals have the ability to initiate social change, but they also have an obligation to do so. Speaking out, signing petitions, demonstrating, and minimizing waste are all individual acts of tikkun olam that can have a positive impact on society and the environment. Acts of tikkun olam provide us with channels through which we can apply our Jewish response to contemporary environmental issues.  

TO TILL AND TO TEND

“The Eternal placed the Human Being in the Garden of Eden to till it and to tend it.” (Genesis 2:15)

When we look at the Hebrew more closely, avad means not only to till, or even to work in a more general sense; it means also, and more powerfully, to serve or to participate in worship of the Divine.  Thus, our “tilling” is more properly understood as service to G-d’s Earth, a service that is not only a profound responsibility but a direct and critical part of our connection with and worship of G-d as well.  And shamar, or “tend,” means not only to tend, but more commonly, to guard or to watch over.  What these meanings have in common is that the shomrim guard property that does not belong to them, but that is entrusted to them.

“The Holy Blessed One took the first human and passing before all the trees of the Garden of Eden, said, ‘See my works, how fine and excellent they are!  All that I created, I created for you.  Reflect on this, and do not corrupt or desolate my world; for if you do, there will be no one to repair it after you.’” Midrash Ecclesiastes Rabbah 7:13

L’DOR V’DOR

“This is the token of the covenant which I make between me and you and every living creature that is with you, for perpetual generations.” Genesis (9:12)

“Children are the heritage of the Eternal and the fruit of the womb is a reward.” (Psalm 127: 3)

Jewish tradition holds that the gifts of G-d’s creation are to be conserved for all G-d’s children, over time, generation after generation.

Our sages, when regulating potential dangers in the public domain, or even in areas that might in the future become part of the public domain, always viewed the fate of future generations with utmost concern, always sought to avoid endangering future generations with the same zeal with which they sought to protect their own. For our covenant is not just “with those standing here with us this day,” but also “with those who are not here with us this day,” (Deuteronomy 29:13-14), that is, with all the future generations.