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Save Trees Even in War

TANAKH

Even in times of war, the Torah emphasizes the importance of preserving the environment, particularly fruit-bearing trees. Deuteronomy, the fifth book of the Torah, includes a commandment that prohibits the destruction of fruit trees during a siege, highlighting their value for human sustenance.

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?

Deuteronomy 20:19

The Earth and Human Sin

MIDRASH

The earth itself suffers as a consequence of human sin, highlighting the interconnectedness of human actions and the environment. The early rabbinic midrash, Bereshit Rabbah, a talmudic-era midrashic work on the book of Genesis, draws an analogy between the punishment of the earth and the misbehavior of humanity.

“Behold, I am destroying them with the earth” – Rabbi Huna and Rabbi Yirmeya in the name of Rav Kahana bar Malkiya: Even the three handbreadths [of soil] in which the plow operates were obliterated. This is analogous to a prince who had a tutor. Anytime he would misbehave, his tutor would be punished. Or to a prince who had a nursemaid. Anytime he would misbehave, his nursemaid would be punished. So, the Holy One blessed be He said: “Behold, I am destroying them with the earth” – I will destroy them and destroy the earth with them.

Bereshit Rabbah 31:7

Environmental Responsibility in Jewish Ethics

COMMENTARY

The principle of social justice extends to the natural world, urging us to treat all living things as God's property and to use them wisely without causing harm. Rabbi Jonathan Sacks, in his ethical exploration of the weekly Torah portion, emphasizes the Jewish principle of 'Bal Tashchit,' which prohibits wasteful destruction.

Samson Raphael Hirsch in the nineteenth century gave the most forcible interpretation of biblical law. The statutes relating to environmental protection, he said, represent the principle that “the same regard which you show to man you must also demonstrate to every lower creature, to the earth which bears and sustains all, and to the world of plants and animals.” They are a kind of social justice applied to the natural world: “They ask you to regard all living things as God’s property. Destroy none; abuse none; waste nothing; employ all things wisely……

Essays in Ethics; A Weekly Reading of the Jewish Bible, Shofetim; Environmental Responsibility 14

The Nuances of 'Bal Tashchit'

RESPONSA

The principle of 'bal tashchit' (do not destroy) is a cornerstone of Jewish environmental ethics, but its application can be complex and nuanced. Rabbi Yechezkel Landau, in his 18th-century responsa collection Noda BiYehudah, explores the limits of this prohibition, particularly in relation to animals whose primary benefit is derived posthumously.

Furthermore, the main prohibition of bal tashhit, though rabbinic, is nevertheless rooted in the Torah’s prohibition of cutting down fruit trees. And there it is written: “For you shall eat it and not cut it down…” (Devarim 20:19). Thus, since whatever the rabbis instituted was modeled on Torah law, one may not destroy something that man can benefit from; one may not destroy and debase that benefit. Perhaps this even applies to something ownerless. However, bal tashhit does not apply to something whose loss that will not cause the loss of benefit to any man…

Noda BiYehudah II, Yoreh Deah 10:12

Ownership and Return in Shmittah and Jubilee

COMMENTARY

The Torah uses different language to describe the land during the shmittah year and the Jubilee year, reflecting different aspects of ownership and return. Rabbeinu Bachya, a 13th-century Spanish commentator, explores these distinctions in his commentary on the Torah’s agricultural laws.

ושש שנים תזרע את ארצך, “and for six successive years you will sow your land.” It would have seemed appropriate to phrase this in the third person, i.e. את הארץ, “the land,” instead of ארצך, “your land.” Similarly, in the reference to the vineyard and olive plantation we would have expected the words כן תעשה לכרמים ולזיתים instead of כן תעשה לכרמך ולזיתיך (verse 11). You will note that the Torah uses direct language when speaking about either the Sabbath (day) or the Sabbath (year), whereas when speaking of the Jubilee year יובל, it uses the third person, speaking in more general terms…

Rabbeinu Bahya, Shemot 23:10:1

The Interconnectedness of Rain and Childbirth

TALMUD

The natural world and human experiences are deeply interconnected, as illustrated by the metaphorical relationship between rain and childbirth. Reish Lakish's interpretation in Tractate Taanit draws a parallel between the heavens' inability to bring rain and a woman's inability to give birth, highlighting divine remembrance of both the earth and women.

§ Returning to the topic of rain, Reish Lakish said: What is the meaning of that which is written: “And He will close up the heavens” (Deuteronomy 11:17)? This verse teaches that when the heavens are closed up from bringing down dew and rain, this is similar to a woman who has the pangs of labor and yet does not give birth, as the heavens themselves suffer from their inability to bring down rain and dew. And this is what Reish Lakish said in the name of bar Kappara: Closing up is stated with regard to rains…

Taanit 8a:18-8b:6

Planting for the Future

REFERENCE

The actions we take today have a profound impact on future generations. The story of Choni the Circle Drawer, a sage from the first codification of Jewish law from the early third-century land of Israel, emphasizes the importance of foresight and generational responsibility.

Once, as he was walking on his way, he saw a man planting a carob tree and asked him: “How long does one wait until this tree will bear fruit?” The man replied: “It takes seventy years.” Choni asked him: “Are you certain that you will live another seventy years?” But the man replied: “The whole world is like a carob tree. My forefathers planted for me and I am planting the tree for my children.”

The Jewish Spiritual Heroes, Volume I; The Creators of the Mishna, Choni the Circle Drawer 14

The Consequences of Destroying Fruit Trees

TALMUD

The personal and moral consequences of cutting down fruit trees are severe, as illustrated by Rabbi Ḥanina's tragic loss. The Talmudic tractate Bava Batra discusses the prohibition against destroying fruit trees, rooted in the principle from Deuteronomy 20:19.

Rava bar Rav Ḥanan said to him: I myself will not cut them down, as Rav said: With regard to this palm tree that produces one kav of fruit, it is prohibited to cut it down, due to the verse: “You shall not destroy the trees” (Deuteronomy 20:19). And Rabbi Ḥanina says: My son Shikhḥat died only because he cut down a fig tree before its time. Rava bar Rav Ḥanan continued: If the Master is amenable to do so, he may cut them down, but I will not do it.

Bava Batra 26a:11

Stewards of Divine Creation

MUSAR

Humanity has a responsibility to appreciate and protect God's creation. In his 18th-century ethical work, Mesillat Yesharim, Rabbi Moshe Chaim Luzzatto emphasizes the beauty and excellence of God's works and our duty to avoid corruption and destruction.

Our sages roused us to this fundamental principle in Midrash Kohelet saying: "see the work of G-d." (Ecc. 7:13), "when the Holy One, Blessed be He, created Adam, He took him and led him to pass before all the trees of the Garden of Eden and said to him: 'see how beautiful and excellent are my works. All that I have created, I have created for your sake. Be careful that you do not become corrupt and destroy My world.'"

Mesillat Yesharim 1:14

The Ethical Dimensions of Shmittah

HALAKHAH

The sabbatical year (shmittah) reflects a profound respect for the land, mandating a period of rest and prohibiting agricultural activities and commercial dealings involving produce. This text delves into the religious and ethical dimensions of shmittah, as rooted in Leviticus 25:4, and its historical and contemporary significance.

"And in the seventh year shall be a sabbath of solemn rest for the land…. you shall not sow your field, nor prune your vineyard" (Lev. 25:4). The commandment concerning the sabbatical year—shmittah— prescribes that land in Erez Yisra'el be allowed to lie fallow every seventh year. According to rabbinic exegesis, not only is it forbidden to till the soil, it is also forbidden to sell produce which grows of its own accord. "And the sabbath-produce of the land shall be for food for you …" (Lev. 25:6)…

Contemporary Halakhic Problems, Vol I, Part I, CHAPTER I Israel 78

The Essential Role of Water in Creation

COMMENTARY

Water is essential for sustaining life, connecting both desolate and settled areas, and is crucial for all living creatures. Rabbi Adin Steinsaltz’s modern translation and commentary on Psalms 104 highlights the significance of water in God's creation and providence.

Water is ubiquitous in nature, present in desolate as well as settled areas. But though it is an inanimate part of nature, it is closely linked to living creatures, for these waters sustain life: They give drink to all beasts of the field; wild asses quench their thirst with them.

Steinsaltz on Psalms 104:11

Life from the Source

COMMENTARY

All living beings and the natural world draw life from primal entities and are sustained by the Source of Life. Ezra ben Shlomo of Gerona, a 13th-century Jewish mystic, offers a Kabbalistic interpretation that emphasizes the divine source of sustenance for all creation.

[Ps. 104:15]: “Grass for man’s labors … wine to make man’s heart glad, and food to satisfy the heart”: The rain and the grasses that grow because of it are human food, and drinks bring us joy. So too: “May the trees of the Lord be sated, the cedars of Lebanon He has planted, there where the birds make their nests” [Ps. 104:16–17]. The mountain goats and rabbits up on the boulders and the high mountains, all sensate beings, need those primal entities which are the first source of the entire birth process…

Ezra ben Solomon on Song of Songs 6:5:28

The Laws of Shmita

COMMENTARY

The Torah’s laws for the Sabbatical year (Shmita) emphasize social justice and environmental sustainability. Ramban, a 13th-century Spanish rabbi, clarifies that only plowing and sowing are prohibited by Torah law during Shmita, while other agricultural work is forbidden by Rabbinic ordinance.

BUT THE SEVENTH YEAR ‘TISHM’TENAH U’N'TASHTAH’ (THOU SHALT LET IT REST AND LIE FALLOW). “Tishm’tenah — by not tilling it. U’n'tashtah by not eating of its produce after ‘the time of removal.’ Another interpretation: Tishm’tenah — from real work, such as plowing and sowing; u’n'tashtah — from hoeing or manuring it.” This is Rashi’s language. But it is not correct, for according to the law of the Torah we have only been warned against plowing and sowing in the seventh year, but hoeing and manuring, and even weeding, hoeing under the vines, and cutting away thorns…

Ramban on Exodus 23:11:1

Sowing Seeds of Tomorrow

MIDRASH

Planting and working the land for future generations is a way to ensure continuity and sustainability, even if the immediate rewards are not guaranteed. Midrash Tanchuma, an early medieval collection of midrash, emphasizes the importance of contributing to the future, reflecting Jewish values of continuity and responsibility.

(Lev. 19:23:) “When you come into the land and plant.” The Holy One, blessed be He, said to Israel, Even though you find it (i.e., the land) full of all bounty, you shall not say, ‘Let us settle down and not plant.’ Rather, be careful in planting, as stated (ibid., cont.), ‘and plant any tree for food.’ Just as you came in and found plantings which others had planted, so you shall plant for your children, lest someone say, ‘Since I am old and tomorrow I shall die, why should I toil for others.’” Solomon said (in Eccl…

Midrash Tanchuma, Kedoshim 8:1

The Majesty of Creation

LITURGY

The natural world, in all its majesty and complexity, reflects God's greatness and wisdom. Psalm 104, recited during Rosh Chodesh prayer service, praises God's creation and providence, emphasizing the interconnectedness of all living beings.

Bless my soul L·rd. L·rd - my G·d – You are Very Great – Majesty & splendor You have attired; He enwraps [Himself] with light like a garment, [and] stretches out the heavens like a curtain. He Who roofs with waters His upper chambers. He makes the clouds His chariot – Who walks on the wings of wind. Who makes His Messengers [from] winds – His servants – are flaming fire. He founded the earth upon its firmament – it will not falter forever. The depths, as with a garment He covered them, upon the mountains stand the water…

Siddur Edot HaMizrach, Weekday Arvit, Barchu 3

Celebrating the New Year for Trees

HALAKHAH

Tu B'Shevat, the 'New Year for Trees,' is a celebration that emphasizes the importance of trees and environmental stewardship in Jewish tradition. The Kitzur Shulchan Arukh outlines the customs of Tu B'Shevat, including the omission of Tachanun and the eating of various fruits grown on trees.

The fifteenth day of Shevat is "Rosh Hashanah for Trees." We do not say Tachanun on that day, and it is the custom to eat many different kinds of tree-grown fruit.

Kitzur Shulchan Arukh 139:26

The Earth as a Nurturing Nurse

SECOND TEMPLE

Philo of Alexandria portrays the earth as a nurturing and caring entity, ensuring the continuous growth and fruitfulness of plants. Philo, a Hellenistic Jewish philosopher, blends Jewish theology with Greek philosophy to offer an allegorical interpretation of the Torah.

[25] For in the treasure-houses I have spoken of are evergreen plants, which bloom and bear fruit in constant succession, so that the fullness of the fresh fruit, each in their season, ever pursues and overtakes those that have already ripened. These plants never once have known the ravages of civil or foreign war, but from the day that earth took them to her bosom, she cherishes them like a kindly nurse. She makes their roots dive deep and fast below like foundations, she extends the growth above the ground till it soars to heaven…

On the Birth of Abel and the Sacrifices Offered by him and by his Brother Cain 5:7

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Waste Not (Bal Tashchit)

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