Jewish Roots in Environmental Justice

On the Environment, Abraham Joshua Heschel, "God in Search of Man," (Farrar, Straus and Giroux, 1976)

"There are three ways in which we may relate ourselves to the world: we may exploit it, we may enjoy it, we may accept it in awe."

Suggested Discussion Questions

What actions do we take towards the environment that represent these three options of how to relate to the world?

Suggested Discussion Questions

Describe ways humanity “works” the earth. Are these good or bad or neutral?

Describe ways humanity “protects” the earth. Are these good or bad or neutral?

Do these two concepts (of “working” and “protecting”) contradict or complement each other? How?

Pursue the meaning of “working” the earth. This could include exploring it, using it, developing it, changing it. It could include building upon it, damming the waters, harnessing its renewable energy, inventing materials, medicines, fabrics, farming, etc., to increase the quality of human (and animal) life. Does this midrash endorse such uses or not?

It seems to do so when it says, “All I have created is within your domain.” Humans have been given the world, according to the biblical story, and are instructed by the word “l’ovdah” (work it) to make it a better place. The question is: what is permissible in the arena of “working the earth” and what is not? When is it necessary and good to “protect and preserve” the world.

L’shomrah has both meanings: as if the best way to protect something is to preserve it. Is that always the case?

Do you find it compelling that a contemporary environmental ethic is reflected in this classical text?

What differences do you notice between contemporary environmentalism and the perspective reflected in this text?

What do you think about the idea that each individual has a personal obligation to protect the environment?

How might that be different from making an individual contribution towards a collective effort?

Treatment of the Earth

Abraham Joshua Heschel, "A Passion for Truth" (Jewish Lights Publishing, April, 1995), P.24

"Human beings must cherish the world, said the Baal Shem. To deprecate, to deride it was presumption. Creation, all of creation, was pervaded with dignity and purpose and embodied God’s meaning."

Suggested Discussion Questions

What does it mean to cherish the world? How can we express this value?

What is the relation between creation of the world and our commandment to cherish it?

Suggested Discussion Questions

What is the importance of a jubilee year? How is this concept rooted in environmental justice?

Is this a specifically Jewish practice or do other ancient and contemporary cultures obtain similar practices?

Sustainable Behavior

Suggested Discussion Questions

1. What is our responsibility to maintain the earth for future generations?

2. What does it mean that the earth remains the same forever? Is this true? Must we sustain it or can it sustain itself?

United Synagogue of Conservative Judaism: Environment (2003)

Generations come and go, political leadership changes, but "haaretz leolam omedet" - the earth is forever. As the matrix for all life, the earth is precious. This is a basic teaching of our Jewish tradition and certainly not that tradition alone. All people have the responsibility to care for the cradle of humanity and the home of future generations. Thus, United Synagogue calls upon the political leadership of our country to ensure that earth, its air and its seas and bounty, our environment be considered a first priority, to preserve it as a healthy and viable setting for our citizenry, and that any measure enacted be viewed within the perspective of what it will yield in terms of sound environment.

Not unaware of the economic needs of our people, we posit that these needs can be addressed within the confines of sound, healthy, preservative policies. Progress in this generation, which erodes the environment, will be viewed with sadness and anger and as malice by future generations if our forests are denuded, our streams polluted, our air sickening our foodstuffs replete with health questionable substances. Growth of the economy cannot be at the expense of destruction of the natural bounty of our country.

We urge, too, that our government make all efforts to inform the citizenry through objective and clear dissemination of information as to any policy changes, plans projected, activities anticipated where the environment and mother earth are concerned. Too, information on environmental happenings, from whatever causation or event, known to the government should be candidly shared with the populace... not alarmist but not reassuring when circumstance warrants full disclosure and cautionary measures in the interests of the citizenry. And we call upon our government to take the lead in international forums and other modes as well to convince other governments to this posture. For we all know that we are but sojourners on the earth, a blessing from God.

Suggested Discussion Questions

How does this text reflect the previous texts on this source sheet? How do the beliefs of the Conservative movement echo the traditional Jewish understanding of environmentalism?

How might you weave together traditional and contemporary understandings of environmental justice?