Page 54 - HaMizrachi #26 Tu Bishvat USA 2021

TU BISHVAT READING

Rabbi Dr. Shlomo Brody

Environmental Ethics

n 1967, historian Lynn White con- to animals and plants. Humans have The most significant Biblical command-
tended that Biblical theology stood unique privileges, but also the respon- ment regarding the conservation of nat-
Iat the root of the ecological crisis. sibilities of stewardship over the Earth, ural resources stems from a directive
Citing G-d’s command to “Be fruitful as exemplified by the command to regarding wartime behavior. When
and increase in number; fill the earth “work and preserve” life within the laying siege to a city, we are commanded
and subdue it. Rule… every living Garden of Eden (Bereishit 2:15). Rabbi not to destroy fruit-bearing trees: “You
creature that moves on the ground” Baruch HaLevi Epstein understood must not destroy its trees… Are trees of
(Bereishit 1:28), White asserted that this verse as an imperative to toil the the field human to withdraw before you
this mindset prioritized human needs Earth and benefit from its resources, into the besieged city?” (Devarim 20:19-
and encouraged the exploitation of the but also to contribute back to its pres-
natural world. Many environmental- ervation. Rabbi Samson Raphael Hirsch 20). The Sages derived from these verses
ists suggested alternative worldviews viewed it as a mandate to use natural a general prohibition of wanton destruc-
that advocated “biocentrism,” which resources wisely, toward their role in tive behavior, colloquially known as bal
promoted egalitarian claims to all the broader service of G-d performed in tashchit. Jewish law regularly permitted
living organisms – human, animal or the universe. Indeed, a survey of Jewish the consumption of resources when it
plant. medieval interpretations of Bereishit was necessary or beneficial for human
Many Jewish (and Christian) thinkers by Professor Jeremy Cohen found not needs. Yet it nonetheless provided a seri-
ous reminder that even when the con-
retorted that the Biblical attitude to the a single commentary that displayed a sumption of a resource is beneficial, its
environment, while decidedly anthro- dispensation for the Earth’s exploitation
pocentric, was much more nuanced and or destruction. use must be balanced with the broader
accountable. They further asserted that Jewish law backs this nuanced theolog- value of preserving our resources for the
anti-religious claims would only harm ical worldview, with an attempt to help next generations.
the environmental agenda since the humans understand their duty to toil Jewish environmental ethics thus seeks
Biblical view imposed many on humans the Earth responsibly and regulate their to provide an antidote to what conser-
many caretaking responsibilities for the shared use of its resources. The Bible, vative philosopher Roger Scruton has
planet. for example, ordains that agricultural deemed the greatest cause of environ-
The Biblical view of nature assuredly lands lie fallow every seventh year not mental degradation – “the propensity of
differs greatly from ancient mytholo- only to provide rest for workers (Shemot human beings to take the benefit and to
gies which, as Umberto Cassuto noted, 23:12) but also to remind us that G-d leave the costs to someone else, prefer-
identified different parts of the universe is the Master of the Earth. The Sages ably someone far away in space or time,
with various deities. In contrast, the ordained several civic decrees intended whose protests can be safely ignored.”
Bible promotes the idea that G-d tran- to preserve the quality of drinking water, It rests upon a mandate from G-d to
scends nature and has dominion over the sharing of public space, the proper both work and preserve the Earth while
all of its resources. This stature gives disposal of waste and plumbing, and the demanding intergenerational responsi-
G-d the power to grant humans their regulation of noise and air pollution. bilities – between those who are living,
unique traits as well as entitlements to While these commandments and reg- those who are dead and those who are
the world.
ulations provide limited assistance in yet to be born.
Yet as Rabbi Joseph Soloveitchik argued, determining 21st-century environ- Rabbi Dr. Shlomo Brody is the co-Dean of
a careful read of the Creation story mental policies, they teach basic values the Tikvah Online Academy, a columnist at
reveals that Biblical theology also sees regarding the necessity of preventing the Jerusalem Post, and the author of the
humans as members of the organic human productivity from becoming award-winning A Guide to the Complex:
world, bearing important similarities destructive. Contemporary Halakhic Debates.

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