Climate change through the prism of halachah
YOSSI ARON
SPEAKING in shul last week regarding Tu b’Shevat, I mentioned that recent times have seen an environmental emphasis added to the halachic significance of the date.
This attitude has received added impetus as a result of the expansion of Jewish National Fund activity beyond tree-planting and water conservation to broader environmental issues, which are also of concern outside of Israel’s borders.
That aside, just as we in Australia have been focusing on Tu b’Shevat, we have also heard much about the re-introduction to Parliament of legislation regarding carbon emissions trading. In the context of all these developments, I was asked what I suppose was an inevitable question: namely whether the Torah has anything to say regarding climate change. Is there a Torah view as to its reality and implications?
To which my response is as follows.
While I make no claim to universal knowledge of all Torah literature, I am not aware of any Torah-based statements on this topic. Such would be extremely unlikely given that it is a concern that has only recently come to the fore. And it is primarily an issue for scientists to determine on the basis of scientific evidence — not rabbis.
Nevertheless, that does not mean that there is no Torah-based approach to this topic. Rabbis have always taken the view that if one hears it said that there is wisdom among the nations — ta’amin, believe it. If scientific facts are proven, we accept them. And we must then adapt our Torah-based attitudes to take into account such realities. Hence, for example, the recent (long overdue) suggestions to ban smoking on halachic grounds (see page 28) in light of proof of its danger to health.
Accordingly, if it is broadly accepted that climate change with potentially dangerous consequences is a product of human behaviour, there is no question as to both our ability and even responsibility to apply halachic principles to our actions relating to this subject. Which are the relevant halachic principles?
Firstly, there is a broad principle as to our duty to develop rather than destroy the world. “Lo tohu bra’ah ela lashevet yotzra” — “not for nothingness did He create the world, but to settle it he formed it”. Since the days of Adam, all of humanity — obviously including Jews — has been so charged.
Beyond that, the Torah itself includes a law of ba’al tashchit — not to be destructive. While originally focused on banning environmental degradation during war — prohibiting the cutting down of fruit trees even if they serve the enemy — halachic literature has extended that prohibition to all destructive activity.
But in addition to these generic concepts, the Shulchan Aruch with its Talmudic roots contains much detail as to environmentally specific principles and laws. Admittedly, these are all enunciated at a comparatively small and local scale.
For example, when establishing a facility in a village, one must ensure it doesn’t damage one’s neighbours; beware of locating a tannery such that unpleasant odours will affect residents; a threshing floor from which chaff could blow over a town must be located such that the prevailing wind directs the chaff away from the populated areas. Smoke pollution would clearly be a halachic concern.
But just as in our secular world, environmental considerations have moved from the duty of local councils and state governments to a federal or even international level — with Australia acting as a signatory to international treaties — a new global reality also means a change in our perception of our halachically based responsibilities.
Halachah that was applicable in the shtetl still applies in modern urban frameworks — but its principles also apply to the global village. Hence that action that is globally detrimental would be halachically subject to the same constraints as that action that is detrimental to one’s immediate neighbour.
Additionally, such a principle applies over and above the outcome of any legal enactment that may take place in secular law. Halachah recognises that secular governments have the right to enact laws for the benefit of the populace. Indeed, that they should do so is one of the seven Noahide Laws — the requirement to implement a system of justice.
And should any such enactment of law occur, we as Jews are also undoubtedly required to comply in light of the halachic principle of “dina d’malchuta dina” — the law imposed by the ruling authority is, by definition, also a halachically mandated law.
Yes indeed. Even newly arisen contemporary concerns such as climate change can and should also be viewed through the prism of halachah.
Yossi Aron is The AJN‘s religious affairs editor.
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