We each have our own journey of awakening to the climate crisis. Some of us have been concerned and taking action for decades. Others of us are now having moments of awakening and wonder how to protect ourselves and those that we love. The collection of rabbinic discussions called Mishna Ta’anit focuses on communal responses to drought and disaster. Ta’anit introduces us to categories of people and responses that can help us reflect
on our own individual and communal responses to the crisis.
Text #1: Mishnah Ta’anit 1:4-5, 7 (abbreviated), Sefaria
The Mishnah was composed in ~220 CE. This particular section focuses on fasting, rain, and drought.
(ד) הִגִּיעַ שִׁבְעָה עָשָׂר בְּמַרְחֶשְׁוָן וְלֹא יָרְדוּ גְשָׁמִים, הִתְחִילוּ הַיְחִידִים מִתְעַנִּין שָׁלשׁ תַּעֲנִיּוֹת. אוֹכְלִין וְשׁוֹתִין מִשֶּׁחֲשֵׁכָה, וּמֻתָּרִין בִּמְלָאכָה וּבִרְחִיצָה...
(ה) הִגִּיעַ רֹאשׁ חֹדֶשׁ כִּסְלֵו וְלֹא יָרְדוּ גְשָׁמִים, בֵּית דִּין גּוֹזְרִין שָׁלשׁ תַּעֲנִיוֹת עַל הַצִּבּוּר. אוֹכְלִין וְשׁוֹתִין מִשֶּׁחֲשֵׁכָה, וּמֻתָּרִין בִּמְלָאכָה וּבִרְחִיצָה...
(ז) עָבְרוּ אֵלּוּ וְלֹא נַעֲנוּ, מְמַעֲטִין בְּמַשָּׂא וּמַתָּן, בְּבִנְיָן וּבִנְטִיעָה, בְּאֵרוּסִין וּבְנִשּׂוּאִין וּבִשְׁאֵלַת שָׁלוֹם בֵּין אָדָם לַחֲבֵרוֹ, כִּבְנֵי אָדָם הַנְּזוּפִין לַמָּקוֹם. הַיְחִידִים חוֹזְרִים וּמִתְעַנִּים עַד שֶׁיֵּצֵא נִיסָן. יָצָא נִיסָן וְלֹא יָרְדוּ גְשָׁמִים, סִימַן קְלָלָה...
(4) If the 17th of Marheshvan arrived and rain has not fallen, y’chidim (scholarly individuals), but not the entire community, begin to fast three fasts for rain… One may eat and drink after dark, and one is permitted during the days of the fasts themselves to engage in the performance of work, in bathing, [etc.]...
(5) If the New Moon of Kislev arrived and rain has still not fallen, the court decrees three fasts on the tzibur (entire community). Similar to the individual fasts, everyone may eat and drink after dark, and they are permitted to engage in the performance of work, in bathing, [etc.]...
(7) If these fasts have passed and they have not been answered…the tzibur observes the customs of mourning. They decrease their engagement in business transactions, in building and planting, in betrothals and marriages, and in greetings between each person and his friend, like people who have been rebuked by God. Y’chidim resume fasting every Monday and Thursday until the month of Nisan ends. After this date they no longer pray for rain, since if Nisan has ended and rains subsequently fall, they are a sign of a curse…
Questions:
- How does the Mishnah balance the needs of a prolonged communal crisis (both the need to address it and the need to continue in daily life)?
- In times of prolonged crisis, how do you adapt to the conflicting needs of addressing the crisis versus continuing life’s essential tasks?
Text #2: Rabbi Dr. Julia Watts Belser
Excerpted from Power, Ethics, and Ecology in Jewish Late Antiquity: Rabbinic Responses to Drought and Disaster (2015, p. 2). The book explores the connections between rabbinic texts and climate disaster, with a particular emphasis on rain.
Rabbi Dr. Belser
The communal fast serves as a form of “truth-telling” by which the community makes manifest the seriousness of their situation. When the community fasts, it anticipates and experiences something of the crisis to come.
Questions:
- What do you think is the symbolism of fasting as a response to drought?
- In your journey of awakening to the climate crisis, do you identify with y’chidim (scholarly individuals) or the tzibbur (entire community)?
For an expanded conversation of these themes, see Dayenu’s In-Depth Climate Torah #3.
