This article was written by Yael Stochel, summer inchworm 2019
GrowTorah Core Value: Stewarding the Earth
Lesson Title: Bal Tashchit
Parshat Shoftim gives us rules for governance once we enter Eretz Israel. Among these is the mitzvah of not destroying fruit trees when besieging a city – the mitzvah of Bal Taschit. How far does this mitzvah extend? What can this mitzvah teach us about our obligations to reduce waste in our own world?
GUIDING QUESTIONS:
What specific details or phrases in these pesukim stand out to you?
(א) שלא להשחית אילני מאכל - שנמנענו מלכרת האילנות כשנצור על עיר כדי להצר לאנשי העיר ולהכאיב לבותם, ועל זה נאמר (דברים כ יט) לא תשחית את עצה וגו' ואותו לא תכרת, וכמו כן נכנס תחת זה הלאו, שלא לעשות שום הפסד, כגון לשרף, או לקרע בגד או לשבר כלי לבטלה, ובכל ענינים אלו ובכל כיוצא בם שיהיה בהם השחתה. ואמרו זכרונם לברכה תמיד בגמרא (קידושין לב, א) והא קא עבר משום בל תשחית, ומכל מקום אין מלקין אלא בקוצץ אילני מאכל, שהוא מפרש בכתוב, אבל בשאר ההשחתות מכין אותו מכת מרדות (עי' רמב''ם מלכים ו י).
(1) To not destroy fruit trees: That we have been prevented from chopping down trees when we besiege a city to distress the people of the city and to sadden their hearts. And about this is it stated (Deuteronomy 20:19), "you may not destroy its tree, etc. and you shall not chop it down." And likewise not to do any damage - such as burning or ripping a garment or breaking a vessel for no reason - entered under this negative commandment And in all of these matters and in all that is similar to them, they, may their memory be blessed, would always say in the Gemara (Kiddushin 32a), "But behold, he is transgressing on account of 'do not destroy.'" And nonetheless we only administer lashes for one that cuts down a fruit tree, since it is explicit in Scripture. But with other destructions, we [only] give him lashes of rebellion (See Mishneh Torah, Laws of Kings and Wars 6:10).
GUIDING QUESTIONS:
How do Rambam and the Sefer HaChinuch interpret the prohibition of Bal Tashchit?
- They move from destroying trees in time of siege to any unnecessary destruction, including breaking vessels or ripping clothing
How does this extension apply more broadly to our lives?
שמואל צלחו ליה תכתקא דשאגא רב יהודה צלחו ליה פתורא דיונה לרבה צלחו ליה שרשיפא וא"ל אביי לרבה והא קעבר מר משום (דברים כ, יט) בל תשחית א"ל בל תשחית דגופאי עדיף לי
The Gemara relates that after Shmuel underwent bloodletting, they broke for him a wooden armchair made of teak [shaga] to build a fire. Similarly, for the sake of Rav Yehuda they broke a wooden table made of ebony [yavna], and for Rabba they broke a bench. They needed to build a fire due to the potential danger to Rabba. Since they could not find firewood, they kindled the fire with the furniture. And Abaye said to Rabba: In breaking the bench, didn’t the Master violate the prohibition, “Do not destroy” (Deuteronomy 20:19)? It is prohibited to destroy objects of value. Rabba said to him: Do not destroy also with regard to destruction of my body. Preventing illness and danger is preferable to me.
GUIDING QUESTIONS:
What further consideration does this Gemara add to our discussion?
- It introduces competing considerations of preventing illness and eco-consciousness
How do these values come in conflict in our lives, and how are they linked?
- Consider talking about waste in hospitals, about health effects of landfills and waste
Living the Lesson
GUIDING QUESTIONS:
How does this extension of Bal Tashchit apply to every action we undertake today?
- Use this as an opportunity to talk about energy efficiency and general sustainability
(ד) ששה קולן יוצא מסוף העולם ועד סופו ואין הקול נשמע. בשעה שכורתין את האילן שהוא עושה פרי הקול יוצא מסוף העולם ועד סופו ואין הקול נשמע, ובשעה שהנחש נפשט, ובשעה שהאשה מתגרשת מבעלה, ובשעה שהאשה נבעל עם בעלה בעילה ראשונה, אבל אין קולה נשמע, ובשעה שהולד יוצא מן הגוף עד שתראה את השכינה.
(4) The voices of six (objects of creation) go from one end of the world to the other, and their voices are inaudible. When people cut down the wood of the tree which yields fruit, its cry goes from one end of the world to the other, and the voice is inaudible. When the serpent sloughs off its skin, its cry goes from one end of the world to the other and its voice is not heard. When a woman is divorced from her husband, her voice goeth forth from one end of the world to the other, but the voice is inaudible. When the infant || comes forth from its mother's womb. When the soul departs from the body, the cry goes forth from one end of the world to the other, and the voice is not heard. The soul does not go out of the body until it beholds the Shekhinah, as it is said, "For man shall not see me and live" (Ex. xxxiii. 20).
GUIDING QUESTIONS:
How can we read the above source in light of the known consequences of "wanton destruction" on the entire world today?
- destruction that goes unnoticed, the global effects of any destruction
Rabbi Samson Raphael Hirsch, 19th cent. Germany, Horeb, #56
"Do not destroy anything" is the first and most general call of God... If you should now raise your hand to play a childish game, to indulge in senseless rage, wishing to destroy that which you should only use, wishing to exterminate that which you should only exploit, if you should regard the beings beneath you as objects without rights, not perceiving God Who created them, and therefore desire that they feel the might of your presumptuous mood, instead of using them only as the means of wise human activity -- then God's call proclaims to you, "Do not destroy anything! Be a mentsh! Only if you use the things around you for wise human purposes, sanctified by the word of My teaching, only then are you a mentsh and have the right over them which I have given you as a human.
GUIDING QUESTIONS:
How can we reduce waste as much as possible in the garden?
How can we extend these efforts outside the garden as well?
Extra Sources