Halachic Values and Principles
We have already argued that, from a common-sense point of view, climate change is something we should be doing something about, unless there are compelling reasons not to. We have also argued that from a Torah perspective there are no such compelling reasons. On the contrary, from the perspective of the principles of emunah and bitachon (belief and trust) in Hashem, there is good reason to believe that Hashem would in fact want us to take action.
Now we will turn to examining halachic values and see what they have to tell us about how we should approach this issue.
Preservation of Human Life
(Pikuach Nefesh)
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As discussed here (and in more detail here), climate change poses numerous risks to human lives as a whole. Extreme heat waves and extreme weather events pose direct risks, while economic damage, political instability, spread of disease and insecurity of food and water pose very significant indirect risks to the lives of a large segment of humanity.
The principle of pikuach nefesh (saving human lives) is a central one in Judaism. One may violate almost any prohibition, including the laws of Shabbat, in order to do so. The following are a number of halachic obligations relating to preserving or saving lives. For now, we will just highlight them. Later on we will consider their practical implications for addressing climate change.
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The Torah states:
ונשמרתם מאוד לנפשותיכם
And you shall surely guard your lives (Devarim 4:15)The halacha obligates an individual to protect their own life and not behave in a way which endangers it. Some understand this obligation to be mid’oraisa (of biblical origin) and derived from the above pasuk, while others consider it to be mid’rabanan (of rabbinic origin). You can see the Rambam’s discussion of it in Hilchos Rotze’ach Ushmiras Hanefesh 11:4-14.
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The Torah states:
לא תעמוד על דם רעך
You shall not stand idly over your fellow’s blood (Vayikra 19:16)
This mitzva obligates a person to not simply stand by while another Jew’s life is under threat, but to take action to save their life.*
The Rambam states:
כָּל הַיָּכוֹל לְהַצִּיל וְלֹא הִצִּיל עוֹבֵר עַל (ויקרא יט טז) לֹא תַעֲמֹד עַל דַּם רֵעֶךָ
Whenever a person can save another person's life, but he fails to do so, he transgresses a negative commandment, as Leviticus 19:16 states: "Do not stand idly by while your brother's blood is at stake."(Hilchot Rotze’ach Ushmirat Hanefesh 1:14)
* Note: There are separate obligations to protect the lives of non-Jews, although the principles involved are complex and an analysis of them is beyond the scope of our discussion. For our purposes here, we will just mention one element of the discussion, that the halacha obligates us to protect the life of the “ger toshav” (foreign resident), who is not Jewish. (The Ramban formulates this here.) For numerous reasons it is questionable as to whether this category applies to non-Jews today, although there are a number of significant authorities who took the view that it does, including: the Be'er Hagolah, Rav Yaakov Emden, Rav Kook, Rav Yosef Eliyahu Henkin, Rav Aharon Soloveitchik and Rav Chaim David Halevi.
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The Torah states:
כִּ֤י תִבְנֶה֙ בַּ֣יִת חָדָ֔שׁ וְעָשִׂ֥יתָ מַעֲקֶ֖ה לְגַגֶּ֑ךָ וְלֹֽא־תָשִׂ֤ים דָּמִים֙ בְּבֵיתֶ֔ךָ כִּֽי־יִפֹּ֥ל הַנֹּפֵ֖ל מִמֶּֽנּוּ׃
When you build a new house, you shall make a parapet for your roof, so that you do not place blood upon your house if anyone should fall from it. (Devarim 22:8)
In saying that one who doesn’t make a parapet would be placing “blood upon your house” if someone falls, the Torah is saying that not preventing likely danger from happening is considered morally equivalent to causing it.
The Rambam states:
וְכָל הַמֵּנִיחַ גַּגּוֹ בְּלֹא מַעֲקֶה בִּטֵּל מִצְוַת עֲשֵׂה וְעָבַר עַל לֹא תַּעֲשֶׂה שֶׁנֶּאֱמַר (דברים כב ח) "וְלֹא תָשִׂים דָּמִים בְּבֵיתֶךָ". וְאֵין לוֹקִין עַל לָא זֶה מִפְּנֵי שֶׁאֵין בּוֹ מַעֲשֶׂה… אֶחָד הַגַּג וְאֶחָד כָּל דָּבָר שֶׁיֵּשׁ בּוֹ סַכָּנָה וְרָאוּי שֶׁיִּכָּשֵׁל בָּהּ אָדָם וְיָמוּת. כְּגוֹן שֶׁהָיְתָה לוֹ בְּאֵר אוֹ בּוֹר בַּחֲצֵרוֹ בֵּין שֶׁיֵּשׁ בּוֹ מַיִם בֵּין שֶׁאֵין בּוֹ מַיִם חַיָּב לַעֲשׂוֹת חֻלְיָא גְּבוֹהָה עֲשָׂרָה טְפָחִים. אוֹ לַעֲשׂוֹת לָהּ כִּסּוּי כְּדֵי שֶׁלֹּא יִפּל בָּהּ אָדָם וְיָמוּת. וְכֵן כָּל מִכְשׁל שֶׁיֵּשׁ בּוֹ סַכָּנַת נְפָשׁוֹת מִצְוַת עֲשֵׂה לַהֲסִירוֹ וּלְהִשָּׁמֵר מִמֶּנּוּ וּלְהִזָּהֵר בַּדָּבָר יָפֶה יָפֶה. שֶׁנֶּאֱמַר (דברים ד ט) "הִשָּׁמֶר לְךָ וּשְׁמֹר נַפְשְׁךָ". וְאִם לֹא הֵסִיר וְהֵנִיחַ הַמִּכְשׁוֹלוֹת הַמְּבִיאִין לִידֵי סַכָּנָה בִּטֵּל מִצְוַת עֲשֵׂה וְעָבַר בְּלֹא תָשִׂים דָּמִים
Anyone who leaves his roof open without a guardrail negates the observance of a positive commandment and violates a negative commandment, as Deuteronomy 22:8 states: "Do not cause blood to be spilled in your home." … Similarly, it is a positive mitzvah to remove any obstacle that could pose a danger to life, and to be very careful regarding these matters, as Deuteronomy 4:9 states: "Beware for yourself; and guard your soul." If a person leaves a dangerous obstacle and does not remove it, he negates the observance of a positive commandment, and violates the negative commandment: "Do not cause blood to be spilled." (Hilchot Rotze’ach 11:3-4)
Communal Responsibility
We also see that hazard removal and danger prevention is not just an individiual’s responsibility, but also that of society as a whole, as evidenced by the obligation to ensure that streets and roads are properly maintained when public traffic is high, as the Gemara states (and as is also brought as halacha in the Shulchan Aruch):
דתַנְיָא: יוֹצְאִין לְקַוֵּוץ אֶת הַדְּרָכִים, וּלְתַקֵּן אֶת הָרְחוֹבוֹת וְאֶת הָאִסְטְרָטָאוֹת, וְלָמוֹד אֶת הַמִּקְוָאוֹת... וּמִנַּיִן שֶׁאִם לֹא יָצְאוּ וְעָשׂוּ כל אֵלּוּ, שֶׁכל דָּמִים שֶׁנִּשְׁפְּכוּ שָׁם מַעֲלֶה עֲלֵיהֶם הַכָּתוּב כְּאִילּוּ הֵם שְׁפָכוּם — תַּלְמוּד לוֹמַר: ״וְהָיָה עָלֶיךָ דָּמִים״.
[On the intermediate days of a Festival, agents of the court] go out to clear thorns from the road, and to repair the city streets and highways [isterata’ot], and to measure the ritual baths to ascertain that they have the requisite quantity of water…
And from where is it derived that if agents of the court did not go out and do all these repairs, that with regard to any blood that is shed there on account of their negligence, the verse ascribes to them guilt as if they had shed it? The verse states [with regard to the cities of refuge that offer protection to someone who committed inadvertent manslaughter: “That innocent blood be not shed in your land, which the Lord your God gives you for an inheritance,] and so blood be upon you” (Deuteronomy 19:10). (Mo’ed Katan 5a)
How far does this responsibility go?
This idea, that those who fail to act to remove danger that leads to deaths are considered as if they had spilled blood themselves, is extremely far-reaching in halacha, particularly with respect to the responsibility of Torah leadership. We see this from the laws of egla arufa. The Torah states that if a person is found murdered in a field somewhere, the elders of the nearest town must perform this ceremony in order to exonerate themselves from any involvement in the death, saying “our hands did not spill this blood and our eyes did not see [who did]” (Devarim 21:7) in order to atone for the blood that was spilt.
The Sages were perplexed by this declaration and asked, “Did we really imagine that the elders of the people were murderers?” In response, they explain that the declaration means to say that the victim “did not come to us and we let him go without food, and we didn’t see him and let him go without accompaniment.” (Sotah 46b)
The Sages’ conclusion is astounding. In order not to be considered spillers of the victim’s blood it is not enough that the elders demonstrate that they did not actively contribute to his death or even that an omission on their part did not cause his death. To be exonerated they must declare that they did not fail to take proactive steps which might have prevented his death.
General Interpersonal Obligations
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Climate change not only endangers the lives of many, but also threatens the financial and general welfare of many millions more, including Jews, not just in our generation, but for many generations to come.
Additionally, if climate change is not addressed, a significant proportion of the natural beauty and splendor of the world which we have been blessed to experience and benefit from will not be there for future generations.
The following obligations address these concerns.
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One of the best known mitzvos in the Torah is:
וְאָֽהַבְתָּ֥ לְרֵעֲךָ֖ כָּמ֑וֹךָLove your fellow as yourself. (Vayikra 19:18)
Rabbi Akiva famously states that this is not merely a mitzva, but כלל גדול בתורה - the fundamental principle underlying the entire Torah.
The Rambam explains that this is an obligation to love and show concern for every Jew as one does for oneself, to be concerned for his or her property and honor. This applies not only to those Jews who live in one’s own generation, but to future generations as well. (In relation to this, see also the story of Choni Hame’agel brought in the section on Yishuvo shel olam below.)
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The Torah says:
יְקִֽימְךָ֨ יְהֹוָ֥ה לוֹ֙ לְעַ֣ם קָד֔וֹשׁ כַּאֲשֶׁ֖ר נִֽשְׁבַּֽע־לָ֑ךְ כִּ֣י תִשְׁמֹ֗ר אֶת־מִצְוֹ֙ת֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ וְהָלַכְתָּ֖ בִּדְרָכָֽיו׃
Hashem will establish you as His holy people, as was sworn to you, if you keep the commandments of your Hashem your God and walk in His ways. (Devarim 28:9)
What does it mean to “walk in His ways”?
The Rambam, who lists this as a positive mitzva states:
שצונו להדמות בו יתעלה כפי היכולת והוא אמרו והלכת בדרכיו. וכבר נכפל זה הצווי ואמר ללכת בכל דרכיו ובא בפירוש (סוטה י"ד) מה הקב"ה נקרא חנון אף אתה היה חנון מה הקב"ה נקרא רחום אף אתה היה רחום מה הקב"ה נקרא חסיד אף אתה היה חסיד
He commanded us to imitate Him, may He be exalted, according to our ability. And that is His saying, "and you shall go in His ways" (Deuteronomy 28:9). And this command has already been repeated, [when] He said, "and to go in all of His ways" (Deuteronomy 11:22). And in the explanation, it appears (Sifrei Devarim 49:1), "Just as the Holy One, blessed be He, is called merciful; you too, be merciful. Just as the Holy One, blessed be He, is called pious; you too, be pious." (Sefer Hamitzvot, Mitzvot Asei, 8)
What is involved in being merciful?
Although the following explanation does not come from a typical halachic source, Rabbi Nosson Zvi Finkel (also known as the Alter of Slabodka), one of the leading figures of the Mussar movement, explains in Or Hatzafun, that Hashem revealed His plans to Avraham regarding destroying S’dom because He wanted and expected Avraham to argue on their behalf. Had Avraham not done so, Hashem would have found his quality of chesed (kindness) to be lacking and he would have been held to some degree accountable for its destruction.
Basing himself on the Zohar, the Alter adds that Noach, despite all of his virtues of “walking with Hashem” and exerting himself with great dedication to look after all the animals in the ark, had been punished for not having compassion and praying for the wicked people in his own time. Twice in the Tanach Hashem describes the flood as “mei Noach” (the waters of Noah), indicating that he shared responsibility for it.
Protecting the Natural World
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Climate change is expected to inflict widespread ecological damage, as we have discussed at length in our overview of climate change impacts.
The Midrash teaches us that mankind has been entrusted with the responsibility of protecting the natural world:
“See the work of God, for who can mend what he has warped?” (Ecclesiastes 7:13) When the Holy One blessed be He created Adam the first man, He took him and showed him all the trees in the Garden of Eden, and He said to him: ‘See My creations, how beautiful and exemplary they are. Everything I created, I created for you. Make certain that you do not ruin and destroy My world, as if you destroy it, there will be no one to mend it after you…
(Koheles Rabba 7:13)Let us now look at some of the halachic principles associated with protecting the natural world.
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Probably the best-known halacha relating to the environment is the mitzva of “Bal Tashchis” – that one may not cut down fruit-bearing trees, even as part of an important military operation:
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 must 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. (Devarim 20:19-20)
The Torah Sheb’al Peh (Oral Tradition) expands on this, stating that the prohibition includes destroying anything at all if there is no significant benefit from doing so. As the Rambam states:
This prohibition does not apply to trees alone. Rather, anyone who breaks utensils, tears garments, destroys buildings, stops up a spring, or ruins food with a destructive intent transgresses the command 'Do not destroy.' However, he is not lashed. Instead, he receives stripes for rebellious conducts instituted by the Sages. (Hilchos Melachim 6:10)
Does this issur relate to climate change where there is no destructive intent and where significant human benefit is involved? This is a question we hope to discuss elsewhere.
For now, however, we will mention the fascinating comments of the Sefer HaChinuch offering a rationale behind this mitzva, which will be food for thought:
The root of this commandment is well-known — it is in order to teach our souls to love good and benefit and to cling to it. And through this, good clings to us and we will distance [ourselves] from all bad and destructive things. And this is the way of the pious and people of [proper] action — they love peace and are happy for the good of the creatures and bring them close to Torah, and they do not destroy even a grain of mustard in the world. And they are distressed by all loss and destruction that they see; and if they can prevent it, they will prevent any destruction with all of their strength. But not so are the wicked — the brothers of the destructive spirits. They rejoice in the destruction of the world, and they destroy themselves — [since] in the way that a person measures, so is he measured; which is to say that he clings to it forever, as the matter that is written (Proverbs 17:5), “the one who rejoices in calamity, will not be cleared (of evil).” And the one who desires the good and rejoices in it, “his soul will dwell in the good” forever. This is known and famous. (Mitzvah 529)
According to the Chinuch, even when there is no technical violation, but an element of creation which provides benefit is being unnecessarily destroyed, it would appear that there would be a middas hachasidus (recommended pious behaviour) to prevent it.
We will also note for now an interesting stringency that appears in the discussion of Bal tashchis. The Gemara tells us that there are some circumstances in which one may cut down a fruit-bearing tree. However, Rabbi Chanina says that his son, Shivchas, died prematurely because he cut down a date palm tree prematurely (Bava Kama 91b). R’ Yaakov Emden assumes that Shivchas was a Torah scholar and argues that although what Shivchas did was technically permitted within the parameters of Bal tashchis, it was not appropriate behavior for a Torah scholar and he paid for it with his life (She’elas Ya’avetz 1:76). So we see that even activities that are not technical violations of Bal tashchis may still be considered immoral, life-threatening and forbidden. But more about that another time…
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According to the Ramban, the Torah is concerned with us making use of the world in a way which is sustainable and he suggests that this a possible rationale behind the mitzvos of shiluach haken and oso v’es b’no (slaughtering a parent animal and its child on the same day):
גם זו מצוה מבוארת מן אותו ואת בנו לא תשחטו ביום אחד (ויקרא כב כח) כי הטעם בשניהם לבלתי היות לנו לב אכזרי ולא נרחם או שלא יתיר הכתוב לעשות השחתה לעקור המין אע"פ שהתיר השחיטה במין ההוא והנה ההורג האם והבנים ביום אחד או לוקח אותם בהיות להם דרור לעוף כאלו יכרית המין ההוא
This is also a commandment understood from the prohibition of “oso v’es b’no” (Vayikra 22:28), because the reason for both [commandments] is that we should not have a cruel heart and be discompassionate, or it may be that Scripture does not permit us to destroy a species altogether, although it permits slaughter [for food] within that group. Now, he who kills the parent and the young in one day or takes them when they are free to fly [it is regarded] as though he cut off that species. (Ramban’s commentary to Devarim 22:6)He understands that the Torah considers killing the animal parent and child on the same day to be excessive and symbolically akin to destroying the entire species, which is contrary to Hashem’s will.
Is there a broader principle?
What about other forms of excessive consumption that endanger species, outside of shiluach ha-ken and oso v’es b’no? Would the Ramban consider those forbidden by the Torah as well?
Let’s look closely at the famous comments of the Ramban regarding the Torah’s command:
וְעָשִׂ֛יתָ הַיָּשָׁ֥ר וְהַטּ֖וֹב בְּעֵינֵ֣י יְהֹוָ֑ה
Do what is right and good in the sight of Hashem… (Devarim 6:18)The Ramban explains that when the Torah prohibits certain activities, its intention is not merely to prohibit those specific activities, but to teach us values about what it means to be good and upright in general. Once it has taught us those values, the Torah requires us to live up to those values even beyond the letter of the law that has been specified (lifnim mi-shuras hadin).
If the Ramban believed that the rationale behind shiluach ha-ken and oso v’es b’no is to demonstrate that we must not destroy species, then it would be clear that destroying a species is actually forbidden as well.
Note: One might still object that the Ramban doesn’t state unequivocally that this is the rationale behind those mitzvos, only that it is one of two possibilities. As such, one might argue that the Ramban might not apply the principle of “doing what is right and good” in this case, since it is not conclusive that the Torah has such a concern.
However, it seems more likely that the Ramban considered the requirement of preserving species self-evident (or perhaps based on the principle of “Yishuvo shel olam” discussed below) and was only in doubt as to whether these specific mitzvos were based on this principle or on the alternative that he proposed.
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The Torah teaches us that part of our raison d’etre is to contribute to and develop the world. The Mishna in Kiddushin states:
Anyone who is engaged in the study of Chumash, and in the study of Mishna, and in the way of the world i.e. is engaged in labor, will not be quick to sin, as it is stated: “And a threefold cord is not quickly broken” (Ecclesiastes 4:12). And anyone who does not engage in the study of Chumash, nor the study of Mishna, nor in the way of the world, is not part of yishuv (civilization or settlement). (1:10)
What does this mean? The Rambam explains that by not engaging in Torah study or constructive work this person is not contributing to society in any way and that society is better off without him.
Although this notion is a statement of a Jewish value, rather than of practical halacha, it does have practical halachic implications. For example, one who makes a living through gambling is not reliable as a witness. One of the explanations as to why is because he is not engaged in yishuvo shel olam. Someone who doesn’t contribute meaningfully to society is not considered reputable and trustworthy.
The Talmud Yerushalmi tells us that yishuvo shel olam includes activities such as digging water holes and planting trees. The Mishna tells us that when you have a situation involving two neighbors, where one has planted a tree without leaving sufficient distance to protect his neighbor’s water hole from root damage, Rabbi Yossi and the Chachamim (Sages) disagree as to who must take action. The Chachamim say that the tree planter must cut down his tree, while Rabbi Yossi says he is entitled to do what he wants in his own field. The Talmud Yerushalmi explains that the argument is based on the conflict between two different kinds of yishuvo shel olam. The Chachamim say that digging water holes is fundamental to civilized existence and must not be disrupted. Rabbi Yossi responds that planting trees is also fundamental to civilized existence* and must therefore be supported.
This important lesson is also borne out from a story the Gemara tells us about the great tzaddik, Choni Hame’agel, who was taught a lesson about this from a man planting a carob tree. Choni asked him how many years it would take for the tree to bear fruit. The man told him it would take 70 years. Choni asked him if he was confident that he would live long enough to benefit from this tree. He replied, “[I] found a world full of carob trees. Just as my ancestors planted for me, I too am planting for my descendants.”
There is no doubt that trees are essential for the existence of life of every kind on earth. As we learn more about ecosystems and how they work, and about the interdependency that exists between different species, we can conclude that preservation of all species is part of yishuvo shel olam and is a major concern of the Torah**.
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Notes:* Perhaps more fundamental, as discussed by the Rashba.
** A number of Acharonim suggest that the source of this principle is the pasuk: (ישעיה מה יח) לא תהו בראה לשבת יצרה and this is probably the view of Rashi (see his comment on the mishna on Gitin 45b d.h. lo tohu).
Why is this significant? Because Chazal saw great significance in this pasuk in another context, giving it halachic weight in relation to the laws of pirya v'rivya. Chazal learn from it that one should (or even must) have children even in scenarios when the basic Torah obligation to do so does not apply, as they interpret it to be saying that "the world was only created for pirya v'rivya" (Gitin 45b).
Connecting yishuvo shel olam with this pasuk implies that, although pirya v'rivya is the primary expression of the idea of settling the world, for which the world was created, enhancing the natural world is also an expression of it, making looking after the natural world an extremely central Torah principle.
(There are sources that express a more negative or ambivalent view about yishuvo shel olam outside the land of Israel, as we shall see in our discussion on Yishuv Eretz Yisroel below. However, as we shall point out, closer scrutiny suggests that this does not pose a contradiction to what we have said here.)
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Yishuv Eretz Yisrael sounds like Yishuvo shel olam, just with a focus on Eretz Yisroel, although there is a significant difference between them:
Yishuvo shel olam is a general Torah value expressing Hashem’s desire that humanity populate the world. Although it has some halachic implications (as discussed above), it doesn’t require anyone to do anything. It comes to fruition by people doing what comes naturally, such as having children, building homes and planting trees.
Yishuv Eretz Yisrael is a pursuit in which Hashem desires the Jewish people to actively engage. Many consider it to be a mitzva d’oraisa (a Biblical mitzva), with some counting it as one of the Taryag (613) mitzvos.*
So, for example, in one statement the Chasam Sofer implies that working the land of Israel is a mitzva of comparable standing as wearing tefillin(!), unlike doing so in Chutz La’aretz.**
In terms of the environment, the Mishna states that there is a requirement to maintain open spaces around towns for aesthetic purposes. The Ramban understands that this concern for aesthetics only applies in the land of Israel where we have the mitzva of yishuv Eretz Yisrael.***
As we have mentioned in our scientific discussion, the land of Israel is particularly vulnerable to many climate impacts, which threaten to degrade it in many ways and increase risks to its security.****
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Notes:* According to the Ramban, it is counted as one of the Taryag mitzvos. Rambam doesn't include it in his list, although many argue that he did consider it to be a mitzva, but didn't count it for technical reasons. Some Acharonim consider it to be a mitzva chiyuvis (an obligatory mitzva), while others consider it to be a mitzva kiyumis - not a mitzva one must fulfil, but for which one is rewarded if fulfilled. Other possibilities are raised as well. You can find an analysis of this topic in this article.
** With regard to labor in Chutz La'aretz he goes even further, saying that more one contributes to yishuvo shel olam in Chutz La'aretz, the more one contributes to "the destruction of the service of Hashem". We will discuss this further when we examine the Ramban's position in the following note.
*** As for the aesthetics of Chutz La'aretz, Ramban comments that Chazal made no effort to enhance them, for "if only [Chutz La'aretz] it would be contemptible to its inhabitants".
Reading this comment, along with the Chasam Sofer's comments in the previous note, might lead one to conclude that our presentation above of yishuvo shel olam as a Torah value which encourages protection of the global environment is somewhat misplaced.
We should point out, however, that the Ramban was clear in his comments that we brought regarding preserving species that preservation of Hashem's creation is very much a Torah concern. As such, it would seem that his ambivalence here is only with regard to enhancing the aesthetics of civil life in Chutz La'aretz, inasmuch as we want to highlight the desirability of Eretz Yisroel. The Chasam Sofer's statement should be understood somewhat similarly, showing ambivalence regarding Jewish people enhancing civilized existence in Chutz La'aretz. There is no reason to assume this ambivalence would extend to developing and maintaining the natural world.**** Even though the Torah teaches us that the climate of Eretz Yisrael is dependent upon Hashem's hashgacha (e.g. דברים יא:י-יב), this does not mean that we should assume that this is all Hashem's business and not ours, as we have discussed in relation to the role of emunah and bitachon in relation to climate change.
Between
man
and God
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In centuries and millennia past, the Jewish people were always acutely aware of their vulnerability to issues relating to the environment and the spiritual implications of it. This is already brought to their attention in the Torah, which repeatedly emphasizes that their survival and success in the land of Israel depends on the rains falling in their correct time, which itself is dependent upon them following the Torah (e.g. in the second paragraph of Shema). And if they don’t follow the Torah, not only will the rain not fall, but their crops will be ravaged by a variety of afflictions.
This vulnerability finds expression in the Mishna in Maseches Ta’anis, which sets out a halachic framework of public and private fast days with special communal prayer services which communities are called upon to implement.
A Biblical Obligation
The Rambam argues that this halachic framework is an expansion of the Torah’s obligation to blow trumpets as a call to Hashem in times of trouble.
The Torah states: וְכִֽי־תָבֹ֨אוּ מִלְחָמָ֜ה בְּאַרְצְכֶ֗ם עַל־הַצַּר֙ הַצֹּרֵ֣ר אֶתְכֶ֔ם וַהֲרֵעֹתֶ֖ם בַּחֲצֹצְר֑וֹת וֲנִזְכַּרְתֶּ֗ם לִפְנֵי֙ יְהוָ֣ה אֱלֹֽהֵיכֶ֔ם וְנוֹשַׁעְתֶּ֖ם מֵאֹיְבֵיכֶֽם׃
When you are at war in your land against an aggressor who attacks you, you shall sound short blasts on the trumpets, that you may be remembered before your God and be delivered from your enemies. (Bamidbar 10:9)
The Rambam explains in the Laws of Fasts that the war mentioned is just an example of a time of distress, but in times of famine, plague, locusts or suchlike we are also obligated to cry out to Hashem and blow trumpets. The idea of this is in order to make them realize that these are not merely random events that are befalling them, but are actually resulting from their evil ways and are being sent to them as a wake-up call that they need to do teshuva (repentance). If they fail to heed that message, the Torah warns that harsher messages will come. It’s within this context that the Rabbis set up the framework of fast days with special communal prayers and blowing of the trumpets.
Relevant to climate change?
Climate change has some obvious similarities to the kinds of distressing phenomena that Maseches Ta’anis addresses. In both cases, the threats to mankind are significant. Interestingly, in different ways humans are considered responsible for both, although with climate change it is difficult to say that it is their “evil ways” that are the cause. And similar to those distressing phenomena, the problem of climate change is one which not easy to address without help from Above.
On the other hand, there are also significant differences. Unlike the Ta'anis phenomena, climate change does not in and of itself pose an imminent existential threat to us all. There are specific parts of the world that are facing existential dangers, such as Pacific islands that are submerging. There are also existing major existential threats to various non-human species, such as the widespread death of coral reefs resulting from marine heatwaves. However, the most serious threats to human life are not imminent.
For these reasons, while it would certainly seem appropriate to say that we should be turning to Hashem to help us deal with climate change, it does not seem that the framework of times for prayer and fasting laid out in Maseches Ta’anis and by the Rambam are suitable for this purpose.
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The Torah states:
You shall not desecrate my name, but My name shall be sanctified in the midst of the Children of Israel, I am Hashem who sanctifies you.
(Leviticus 22:32)There are different applications of this principle. One of these is to behave in a way which brings glory to Hashem. The Gemara states:
Abaye said: As it was taught in a baraita that it is stated: “And you shall love the Lord your God” (Deuteronomy 6:5)*, which means that you shall make the name of Heaven beloved. How should one do so? One should do so in that he should read Torah, and learn Mishna, and serve Torah scholars, and he should be pleasant with people in his business transactions. What do people say about such a person? Fortunate is his father who taught him Torah, fortunate is his teacher who taught him Torah, woe to the people who have not studied Torah. So-and-so, who taught him Torah, see how pleasant are his ways, how proper are his deeds. The verse states about him and others like him: “You are My servant, Israel, in whom I will be glorified” (Isaiah 49:3).
When Jews and non-Jews alike see that Jewish people are concerned with protecting the world because this is what the Torah teaches, this will raise the profile of Torah in their eyes and bring about the sanctification of Hashem’s name.
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Notes:
* Although the connection is being made with this pasuk, rather than the pasuk in Vayikra, the discussion in the Gemara relates to Chillul Hashem, and - by implication it’s converse - Kiddush Hashem. -
Our Sages tell us that Talmud Torah weighs up in value against all the other mitzvos put together. Torah represents Hashem’s plan for expressing His will and sovereignty in the world. As Hashem’s loyal servants, our job is to dedicate ourselves to His plan in different ways. By performing the mitzvos, we implement the plan physically. By studying Torah we internalize it. By teaching Torah we pay lip-service to it and disseminate it, raising its profile in the world.
The Sefer Chasidim teaches that mitzvos that are not learnt or observed are akin to a “meis mitzva” (a person who has died who has no family to give them a dignified burial), and that we have a special duty to study them. In this spirit, the Chofetz Chaim famously brought lashon hara and other formerly-neglected halachic areas to the fore. Areas of Torah relating to protecting the environment fall into this same category, having received insufficient attention.
It is no secret that other religious groups pay attention to what we Jews say and do. When we give voice to certain values and ideas this has a ripple effect in the wider world, possibly more powerfully than we realize.
Furthermore, we believe that Torah study itself generates a positive spiritual influence in the world. Although we cannot offer sacrifices today, we study Torah relating to the offering of sacrifices and our Sages tell us that this has the equivalent spiritual effect of offering the sacrifices themselves. Perhaps the same can be said for studying Torah associated with protecting Hashem’s world, effecting protection beyond our physical capabilities.
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We have elsewhere quoted the Midrash that says that Hashem took Adam on a tour of Gan Eden (the Garden of Eden), showing him how beautiful it was and telling him that He had made it just for him (and humanity as a whole). It’s saying that Hashem wants us to realize that the natural world is a gift to us from Him. If someone gives you a valuable gift and you don’t look after it, it says that you don’t really appreciate the gift, and - to some extent - you don’t properly appreciate the giver either.
Gratitude is a fundamental middah (character trait) that a Jew must possess. As such, cultivating gratitude comes under the obligation of “walking in [Hashem’s] ways” (See above “5. Feeling concern for all human beings”). Having gratitude to Hashem is even more significant, coming under the mitzva of loving Hashem.
The first paragraph of the Shema states:
You shall love Hashem, your God, with all your heart, with all your soul - uvechol me’odecha. (Devarim 6:5)
What does uvechol me’odecha mean? After all, what could be greater than giving your heart and soul?
The Mishna in Brachos (9:5) gives 2 explanations. The first explanation is that it means all of your resources. The second explanation plays on the world “me’odecha” - “With every measure (middah) that He measures out (mohdehd) to you, you should thank him (modeh) very much (me’od me’od). In other words, one must be grateful for whatever He gives us, whether good or bad. In other words, loving Hashem involves having gratitude, even for the bad, but certainly for the good!
Conclusion
In summary, the Torah articulates multiple values relating to the kinds of impacts climate change causes. These would indicate that Hashem would want us to be involved in addressing climate change and that doing so is part of avodas Hashem (service of God). Whether these values generate a formal halachic obligation is a question we still need to address.
Acknowledgements
Parts of this piece were informed by this article by R’ Micha Kohn.
