Richard H. Schwartz

Let’s restore ancient holiday

It is time for Jews to restore and transform the ancient and largely forgotten Jewish holiday of Rosh Hashanah l’Ma’aser b’Heimot (the New Year for Tithing Animals) into a day devoted to considering how to improve our relationships with animals. The holiday occurred on the first day of the month of Elul (Aug. 21 this year) and was initially devoted to counting domesticated animals intended for sacrificial offerings (Mishnah, Seder Moed, Tractate Rosh Hashanah 1:1).

There is a precedent for such a transformation. Rosh Hashanah l’Ilanot (New Year for Trees), a day intended for tithing fruit trees for Temple offerings, was reclaimed in the 17th century by mystics as a day – Tu b’Shevat – for appreciating nature and its beauty and bounty.

It is important that Rosh Hashanah la’b’Heimot (the New Year for Animals) becomes a day devoted to increasing awareness of Judaism’s powerful teachings on the proper treatment of animals and to a tikkun (healing) for the horrible ways that animals are treated today on factory farms and in other settings.

Currently, with regard to animals, Jewish religious services, Torah readings and education are primarily focused on the biblical sacrifices, animals that are kosher for eating, and laws about animal slaughter. This emphasis on animals that are to be killed should be balanced with a greater emphasis on Judaism’s more sympathetic teachings; for example, “God’s compassion is over all his works [including animals]” (Psalms 145:9) and “the righteous person considers the lives of his or her animals” (Proverbs 12:10). Another example is that farmers are not to yoke a strong and a weak animal together, nor to muzzle an animal while the animal is threshing in the field. As well, the Ten Commandments indicates that animals, as well as people, are to rest on the Sabbath day and there are many parts in the Torah mandating that Jews are to avoid tsa’ar ba’alei chaim, causing any unnecessary “sorrow to animals.” Moses and King David were deemed suitable to be leaders because of their compassionate care of sheep when they were shepherds.

Despite these and additional teachings, most Jews ignore the widespread abuses of animals. For example, egg-laying hens are kept in cages so small that they can’t raise even one wing, and they are debeaked – without the use of anesthetics – to prevent them from harming other birds by pecking them, due to their natural instincts being thwarted. More than 150 million male chicks are killed annually, shortly after birth, at egg-laying hatcheries because they can’t lay eggs and haven’t been genetically programmed to have much flesh. Dairy cows are artificially inseminated annually so that they will be able to continually produce milk, and then their babies are taken away almost immediately after birth, often to be raised for veal, under very cruel conditions.

Renewing and transforming the ancient holiday is especially important today because a shift away from animal-based diets, in addition to lessening the mistreatment of animals, would reduce the number of diet-related diseases that are afflicting Jewish and other communities. A shift would also reduce environmental and climate change threats to humanity that are greatly increased by the massive exploitation of animals for food. And it would encourage Jews to consider plant-based diets that are more consistent with Jewish mandates to preserve human health, treat animals with compassion, protect the environment, conserve natural resources, help hungry people, and pursue peace and justice.

Transforming the holiday would show that Judaism is applying its eternal teachings to today’s important issues, and improve the image of Judaism in the eyes of people concerned about animals, vegetarianism, the environment and related issues, by reinforcing a compassionate side of Judaism. The holiday might even bring back some Jews who are currently alienated to some extent from Judaism, especially those who are concerned about animal welfare, and strengthen the commitment of vegetarian and vegan Jews who are already involved in Jewish life, but feeling somewhat outside the Jewish mainstream, as they are often among a small minority in their congregations.

The first day of the Hebrew month of Elul is an appropriate time for this renewed holiday because this date is the beginning of the month-long period of introspection during which Jews are to examine their deeds before the High Holidays of Rosh Hashanah and Yom Kippur. Starting on that date and for the entire month of Elul (except on Shabbat), the shofar (ram’s horn) is blown in synagogues during morning services to awaken people to their responsibilities, and that is an appropriate time to consider how we can improve conditions for animals. It is significant that, for chiddur mitzvah, to enhance mitzvot (commandments), the shofar and other ritual objects should ideally come from animals that have been raised without cruelty and have died natural deaths.

A coalition of Jewish groups is leading a campaign to make this renewed holiday an important part of Jewish life today and I was part of recent Zoom events in the United States, United Kingdom and Israel, at which rabbis, Jewish vegetarian and vegan activists, and environmentalists discussed many issues related to the renewal initiative and answered questions about it. The group is also compiling lists of Jewish organizations, rabbis and other influential Jews who support the initiative. And it is planning to use the next year to create sample holiday haggadot, outlines of sample holiday seders, and other materials that can help expand holiday activities in the coming years.

Working to renew an ancient Jewish holiday that most Jews are completely unaware of may seem audacious, but it is essential, in my opinion, to helping revitalize Judaism, improving the health of Jews, sharply reducing the massive mistreatment of animals, and shifting our precious but imperiled planet onto a sustainable path.

Richard H. Schwartz, PhD, is professor emeritus, College of Staten Island, president emeritus of Jewish Veg and president of Society of Ethical and Religious Vegetarians. He is the author of several books, including Judaism and Vegetarianism and Who Stole My Religion? Revitalizing Judaism and Applying Jewish Values to Help Heal Our Imperiled Planet, and more than 250 articles at jewishveg.org/schwartz. He was associate producer of the documentary A Sacred Duty: Applying Jewish Values to Help Heal the World.

Need earth-friendly policies

We are now well into the Hebrew month of Elul, which provides an incentive for heightened introspection, a chance to practise teshuvah, changes in our lives, before the Days of Awe, the Days of Judgment, the High Holidays of Rosh Hashanah and Yom Kippur. The shofar is blown every morning (except on Shabbat) in synagogues during the month of Elul to awaken us from slumber, to remind us to consider where we are in our lives and to urge us to consider positive changes.

How should we respond to Elul today? How should we respond when we hear reports almost daily of severe, often record-breaking, heat waves, droughts, wildfires, floods and storms; when July 2019 was the hottest year since temperature records were kept in 1880; when 18 years in this century are among the 19 hottest years and 2014, 2015 and 2016 successively broke temperature records; when polar ice caps and glaciers are melting far faster than projections of climate experts; when climate scientists are warning that we could be close to an irreversible tipping point when climate change could spiral out of control with disastrous consequences, unless major changes are soon made; when we appear to also be on the brink of major food, water and energy scarcities; and when, despite all of the above, so many people are in denial, and almost all of us seem to be, in effect, rearranging the deck chairs on the Titanic as we approach a giant iceberg?

Israel is especially threatened by climate change since, among other dangers, a rising Mediterranean Sea could inundate the coastal plain, which contains much of Israel’s population and infrastructure; and the hotter, drier Middle East projected by climate experts makes terrorism and war more likely, according to military experts.

It is well known that one is not to shout fire in a crowded theatre – except if there actually is a fire. The many examples of severe climate change indicate that the world is on fire today. Therefore, we should make it a priority to do all that we can to awaken the world to the dangers and the urgency of doing everything possible to shift our imperiled planet onto a sustainable path.

We should urge that tikkun olam (the repair of the world) be a central focus in all aspects of Jewish life today. We should contact rabbis, Jewish educators and other Jewish leaders and ask that they increase awareness of the threats and how Jewish teachings can be applied to avert impending disasters. We should write letters to editors, call talk shows, question politicians and, in every other way possible, stress that we can’t continue the policies that have been so disastrous.

As president emeritus of Jewish Veg, formerly Jewish Vegetarians of North America, I want to stress that shifting toward a vegan diet is something that everyone can do right away. It would significantly reduce greenhouse gas emissions and it would be consistent with Jewish teachings on preserving human health, treating animals with compassion, protecting the environment, conserving natural resources, and helping hungry people.

The afternoon service for Yom Kippur includes the book of Jonah, who was sent by God to Nineveh to urge the people to repent and change their evil ways to avoid their destruction. Today, the whole world is Nineveh, in danger of annihilation and in need of repentance and redemption, and each one of us must be a Jonah, with a mission to warn the world that it must turn from greed, injustice and idolatry, so that we can avoid a global catastrophe.

Richard H. Schwartz, PhD, is professor emeritus, College of Staten Island, president emeritus of Jewish Veg and president of Society of Ethical and Religious Vegetarians. He is the author of several books, including Judaism and Vegetarianism and Who Stole My Religion? Revitalizing Judaism and Applying Jewish Values to Help Heal Our Imperiled Planet, and more than 250 articles at jewishveg.org/schwartz. He was associate producer of the documentary A Sacred Duty: Applying Jewish Values to Help Heal the World.

Still loyal if vote Democrat

The Aug. 29 Jerusalem Post had an article, “Pipko to Post: Jewish Democrats are walking away,” which argued that “The Democrats have changed and so should [Jewish] support for them.” It is part of an effort carried out by Republicans before every presidential election to make Israel a wedge issue, to convince Jews to switch to supporting Republicans.

Polls have found that most Israelis also believe that U.S. Jews should support President Donald Trump and other Republicans, largely because of what they perceive as their strong support for Israel. In his efforts to get U.S. Jews to change their political allegiance, Trump has stated about Jews that, “In my opinion, you vote for a Democrat, you’re being very disloyal to Jewish people, and you’re being very disloyal to Israel.”

Despite these opinions and statements, in the same Aug. 29 issue of the Post was the article “Trump vs. Gallup: Report shows Jews will vote Dem,” which indicated that a very strong majority of U.S. Jews (roughly 75%) are very likely to continue to vote for Democrats.

As an American who made aliyah about three years ago, after living in the United States for 82 years, I would like to discuss why U.S. Jews generally vote for Democrats and, in doing so, are, I believe, loyal to Jews, Israel and Jewish values.

A major reason is that Trump, along with virtually all U.S. Republican politicians, denies climate change, an existential threat to Israel, the United States and, indeed, the world. Trump and virtually all Republicans are doing everything possible to support the fossil fuel industry and weaken efforts to reduce greenhouse gas emissions. Research from Columbia Law School, Harvard Law School and other sources revealed more than 80 environmental rules and regulations on the way out under Trump.

Another important reason that most Jews vote for Democrats is that many of Trump’s policies are contrary to basic Jewish values of kindness, compassion and concern for the disadvantaged, the stranger and the poor. Rather than improving Obamacare, which provided health insurance to tens of millions of Americans, Trump supported legislation that would result in as many as 32 million Americans losing their health insurance and making others pay higher premiums.

Also, instead of rebuilding America’s crumbling infrastructure, rated a D+ by the American Society of Civil Engineers, Trump and Republican legislators pushed through a tax bill that overwhelmingly benefits the wealthiest Americans and highly profitable corporations. This will greatly increase the U.S. national debt, giving the Republicans an excuse to try to carry out their longtime desires to cut programs Americans depend on, including Social Security, Medicare and Medicaid.

Most Jews also disagree with the views and policies of Trump and other Republicans on many issues, including immigration, civil rights, gun control, church-state separation, judicial appointments, diplomacy and the Iran nuclear agreement.

While a significant majority of Israelis approve of the United States getting out of the Iran nuclear deal, the results of that action remain to be seen. A strong majority of military, nuclear and strategic experts believe that the pact is the best approach to curbing Iran’s nuclear weapons ambitions. Among the negatives of Trump’s decision is that European and other nations have been alienated, America’s credibility in keeping agreements has been reduced and the potential for war and terrorism may have increased.

Then there is the issue of Trump’s character. As the New York Times’ conservative columnist Bret Stephens, a former chief editor of the Jerusalem Post, wrote in a recent article, Trump’s character involves “lying, narcissism, bullying, bigotry, crassness, name-calling, ignorance, paranoia, incompetence and pettiness.” Do we really want to honour such a person and make him a role model for our children and grandchildren?

Jews who vote Democrat generally support Israel, but they believe that, while it will be difficult to obtain, largely due to Palestinian positions and actions, Israel needs a resolution to its conflict with the Palestinians in order to avert continued and possibly increased violence, effectively respond to its economic, environmental and other domestic problems, and remain both a Jewish and a democratic state. They view Trump’s statements and actions with regard to Israel in terms of that belief.

American Jewish Democratic party supporters recognize that Trump’s recognition of Jerusalem as Israel’s capital, his movement of the U.S. embassy there and his other supportive policies and actions with regard to Israel are good for Israel’s morale, but they do not believe it makes peace more likely or terrorism less likely.

Of course, Jerusalem is the capital of Israel, always has been and always will be. But, almost all of the nations of the world will only acknowledge this if it is part of a comprehensive, sustainable resolution of the Israeli-Palestinian conflict. Trump’s shift of the U.S. embassy to Jerusalem has totally alienated the leadership of the Palestinian Authority, which now rejects a U.S. role in forging peace with Israel. Trump’s decision would have made sense as the capstone of a final peace agreement with the Palestinians, but its timing seems counterproductive, alienating many nations, adding impetus toward anti-Israel violence and reducing prospects for a negotiated resolution of the Israeli-Palestinian conflict.

The price that Israel will have to pay for Trump’s support should also be considered. Most analysts believe that it was pressure from Trump that convinced Israeli Prime Minister Binyamin Netanyahu to cancel the visit by the two U.S. congresswomen, a decision that received widespread criticism, even from strong supporters of Israel, including AIPAC.

It is very significant that, of the 36 Jewish Congress members, 34 are Democrats.

Israel may also suffer significantly by Trump and other Republicans making Israel a wedge issue, harming the important bipartisan support of Israel, in efforts to convince Jews to vote Republican.

Another factor is the major increase in antisemitic acts since Trump became president, which many people believe is due to his failure to sufficiently condemn white nationalists and other bigots.

In light of all these considerations, I believe that U.S. Jews are correct in supporting Democratic politicians and, in doing so, are being loyal to Jews, Jewish values and Israel.

Preserving the environment

According to talmudic sages, “It is forbidden to live in a town which has no garden or greenery.” (Kiddushin 4:12; 66d) (photo by A. Christen)

Many contemporary Jews look upon Tu b’Shevat as a Jewish Earth Day, a day for contemplating our ecological heritage – and the multitude of threats our planet currently faces.

An ancient midrash has become all too relevant. “In the hour when the Holy One, blessed be He, created the first person, He showed him the trees in the Garden of Eden, and said to him: ‘See My works, how fine they are. Now all that I have created, I created for your benefit. Think upon this and do not corrupt and destroy My world, for if you destroy it, there is no one to restore it after you.’” (Ecclesiastes Rabbah 7:28)

Today’s environmental threats can be compared in many ways to the biblical 10 plagues, which appear in the Torah portions read on the Shabbats immediately preceding Tu b’Shevat. When we consider the threats to our land, water and air – pesticides and other chemical pollutants, resource scarcities, threats to our climate, etc. – we can easily enumerate 10 modern “plagues.” Unfortunately, like the ancient Pharaoh, our hearts have been hardened by the greed, materialism and wastefulness that are at the root of these threats. And, in contrast to the biblical plagues, modern plagues are all occurring simultaneously, and there is no modern Goshen as a refuge, where most of these plagues do not occur.

The talmudic sages express a sense of sanctity toward the environment: “The atmosphere [air] of the land of Israel makes one wise.” (Baba Batra 158b) They assert that people’s role is to enhance the world as “partners of God in the work of creation.” (Shabbat 10a)

The rabbis indicate great concern for preserving the environment and preventing pollution: “It is forbidden to live in a town which has no garden or greenery.” (Kiddushin 4:12; 66d) Threshing floors are to be placed far enough from a town so that the town is not dirtied by chaff carried by winds. (Baba Batra 2:8) Tanneries are to be kept at least 50 cubits from a town and placed only on its eastern side, so that odours are not carried by the prevailing winds from the west. (Baba Batra 2:8,9)

“The earth is the Lord’s.” (Psalms 24:1) And we are the stewards of God’s earth, responsible to see that its produce is available for all God’s children. Property is a sacred trust given by God; it must be used to fulfil God’s purposes.

The story is told of two men who were fighting over a piece of land. Each claimed ownership and bolstered his claim with apparent proof. To resolve their differences, they agreed to put the case before the rabbi. The rabbi listened but could come to no decision because both seemed to be right. Finally, he said, “Since I cannot decide to whom this land belongs, let us ask the land.” He put his ear to the ground and, after a moment, straightened up. “Gentlemen, the land says it belongs to neither of you but that you belong to it.”

The prohibition not to waste or destroy unnecessarily anything of value (bal tashchit, “thou shalt not destroy”) is based on concern for fruit-bearing trees, as indicated in the following Torah statement:

“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 under siege? Only trees that you know to not yield food may be destroyed; you may cut them down for constructing siege works against the city that is waging war on you, until it has been destroyed.” (Deuteronomy 20:19-20)

This prohibition against destroying fruit-bearing trees in time of warfare was extended by the Jewish sages. It is forbidden to cut down even a barren tree or to waste anything if no useful purpose is accomplished. (Sefer HaChinuch 530)

The sages of the Talmud made a general prohibition against waste: “Whoever breaks vessels or tears garments, or destroys a building, or clogs up a fountain, or destroys food violates the prohibition of bal tashchit.” (Kiddushin 32a)

Rabbi Samson Raphael Hirsch, a 19th-century philosopher and author, states that bal tashchit is the first and most general call of God. We are to “regard things as God’s property and use them with a sense of responsibility for wise human purposes. Destroy nothing! Waste nothing!” He indicates further that destruction includes using more things (or things of greater value) than are necessary to obtain one’s aim. (Horeb, Chapter 56)

It has become customary to recite psalms on Tu b’Shevat, among them Psalm 104. This psalm speaks of God’s concern and care extended to all creatures, and illustrates that God created the entire earth as a unity, in ecological balance:

“You make springs gush forth in torrents; they make their way between the hills, giving drink to all the wild beasts; the wild asses slake their thirst. The birds of the sky dwell beside them and sing among the foliage. You water the mountains from Your lofts; the earth is sated from the fruit of Your work. You make the grass grow for the cattle and herbage for man’s labour, that he may get food out of the earth, wine that cheers the hearts of men, oil that makes the face shine and bread that sustains man’s life.” (Psalm 104:10-15)

Tu b’Shevat is indeed an appropriate time to apply Judaism’s powerful ethic of reverence for God’s creation, conservation and sustainability, to help move our precious, but imperiled, planet onto a sustainable path.

Is God’s very good world OK?

(photo from jpl.nasa.gov)

Rosh Hashanah commemorates God’s creation of the world. During the 10 days from Rosh Hashanah to Yom Kippur, we evaluate our deeds and do teshuvah (repentance) for cases where we have missed the mark. And, during Sukkot, we leave our houses and live in temporary shelters to commemorate our ancestors’ journey in the wilderness. Hence, these weeks provide an excellent time to consider the state of the planet’s environment and what we might do to make sure that the world is on a sustainable path.

When God created the world, He was able to say, “It is tov meod,” very good. (Genesis 1:31) Everything was in harmony as God had planned, the waters were clean, and the air was pure. But what must God think about the world today?

What must God think when so many species of plants and animals He created are becoming extinct at such an alarming rate in tropical rain forests and other threatened habitats; when the abundant fertile soil He provided is being depleted and eroded; when the climatic conditions He designed to meet our needs are threatened by climate change?

An ancient rabbinic teaching is all-too-relevant today: “In the hour when the Holy one, blessed be He, created the first human being [Adam], He took him and let him pass before all the trees of the Garden of Eden and said to him: ‘See my works, how fine and excellent they are! All that I have created, for you have I created them. Think upon this and do not corrupt and destroy My world. For, if you destroy it, there is no one to set it right after you.’” (Midrash Ecclesiastes Rabbah 7:28)

Today’s environmental threats bring to mind the biblical 10 plagues. When we consider the threats to our land, water and air from pesticides and other chemical pollutants, resource scarcities, acid rain, deforestation, desertification, threats to our climate, etc., we can easily enumerate more than 10 modern “plagues.” The Egyptians were subjected to one plague at a time, while our modern plagues threaten us simultaneously. And the Israelites in Goshen were spared most of the biblical plagues, while everyone on earth is imperiled by the modern plagues.

Instead of an ancient pharaoh’s heart being hardened, our hearts today seem to have been hardened by the greed, materialism and waste that are at the root of current environmental threats. While God provided the biblical plagues to free the Israelites, today we must apply God’s teachings in order to save ourselves and our planet.

There seem to be almost daily reports about record heat waves, severe droughts and wildfires, the melting of glaciers and polar ice caps, an increase in the number and severity of hurricanes and other storms, and other effects of climate change. All of the above, and much more, is related to a temperature increase in the past century of a little more than one degree Celsius, so it is frightening that climate experts project a temperature increase of three to six degrees Celsius in the next 100 years. Some leading climate experts have stated that global warming may reach a tipping point and spin out of control within a decade, with disastrous consequences, unless major changes soon occur.

All countries, including Israel, are affected by climate change. Israel is already suffering from one of the worst droughts in its history, with below average rainfall in each of the past five years, and the Kinneret, a major water source, at dangerously low levels.

Israeli climate experts are concerned that, with additional climate threats, there will be a rise in temperature causing many severe heat waves; a significant increase in the Mediterranean Sea level, which would threaten the narrow coastal strip of land that contains most of Israel’s population and infrastructure; and a significant decrease in rainfall, estimated at 20%-30%, which would disrupt agricultural production and worsen the chronic water scarcity problem in Israel and the region. Making matters worse, much of that rainfall would come in severe storms that would cause major flooding.

Fortunately, there are many Jewish teachings that can be applied to shift the earth to a sustainable path. Briefly, these include our mandate to be shomrei adama (guardians of the earth), based on the admonition that we should “work the earth and guard it” (Genesis 2:15); the prohibition of bal tashchit, that we should not waste or unnecessarily destroy anything of value (Deuteronomy 20:19-20); the teaching that, “The earth is the Lord’s and the fullness thereof” (Psalms 24:1), and that the assigned role of the Jewish people is to enhance the world as “partners of God in the work of creation” (Shabbat 10a); and the ecological lessons related to the Shabbat, sabbatical and jubilee cycles.

As coworkers with God, charged with the task of being a light unto the nations and accomplishing tikkun olam (repair of the earth), it is essential that Jews take an active role in applying our eternal, sacred values in struggles to reduce climate change, pollution and the waste of natural resources. Jews must work with others for significant changes in society’s economic and production systems, values and lifestyles. The fate of humanity and God’s precious earth are at stake and, if we fail to act properly and in time, there may be “no one after us to set it right.”

How to slow climate change

President Donald Trump has received well-deserved condemnation from, among others, leaders of many nations, many governors, mayors, environmentalists, corporate chief executive officers and Jewish and other religious organizations for withdrawing the United States from the 2015 Paris climate change pact that was agreed to by all the 195 nations that attended, including Israel, Canada and the United States. How should Jews respond to the U.S. withdrawal?

First, Jews should become very familiar with the issues involved. Ten important climate-related factors are:

Science academies worldwide, 97% of climate scientists and 99.9% of peer-reviewed papers on the issue in respected scientific journals argue that climate change is real, is largely caused by human activities and poses great threats to humanity. All 195 nations at the December 2015 Paris climate change conference agreed that immediate steps must be taken to combat climate change.
Every decade since the 1970s has been warmer than the previous decade and all of the 17 warmest years since temperature records were first kept in 1880 have been since 1998. The year 2016 was the warmest globally since 1880, breaking the record held before by 2015 and previously by 2014, meaning we now have had three consecutive years of record temperatures.
Polar icecaps and glaciers worldwide have been melting rapidly, faster than scientific projections. This has caused an increase of elevation in oceans worldwide, with the potential for major flooding.
There has been an increase in the number and severity of droughts, wildfires, storms and floods.
California has been subjected to so many severe climate events (heat waves, droughts, wildfires and mudslides when heavy rains occur) recently that its governor, Jerry Brown, stated, “Humanity is on a collision course with nature.” California serves as an example of how climate change can wreak havoc.
Many climates experts believe that we are close to a tipping point due to feedback loops, when climate change will spiral out of control, with disastrous consequences, unless major positive changes soon occur.
While many climate scientists think that 350 parts per million (ppm) of atmospheric CO₂ is a threshold value for climate stability, the world reached 400 ppm in 2014 and the amount is increasing by two to three parts per million per year.
While climate scientists hope that temperature increases can be limited to two degrees Celsius (3.6 degrees Fahrenheit), largely because that is the best that can be hoped for with current trends and momentum, the world is now on track for an average increase of four to six degrees Celsius, which would result in great human suffering and significant threats to human civilization.
The Pentagon and other military groups think that climate change will increase the potential for instability, terrorism and war by reducing access to food and clean water and by causing tens of millions of refugees fleeing from droughts, wildfire, floods, storms and other effects of climate change.
The group ConservAmerica, formerly known as Republicans for Environmental Protection, is very concerned about climate change threats. They are working to end the denial about climate threats by the vast majority of Republicans, but so far with very limited success.

Second, Jews should consider Judaism’s powerful teachings that can be applied to environmental sustainability. These include:

“In the hour when the Holy One, Blessed be He, created the first man, he took him and let him pass before all the trees in the Garden of Eden and said to him: ‘See my works, how fine and excellent they are. Now, all that I created, I created for your benefit. Think upon this and do not corrupt or destroy my world. For, if you destroy it, there is no one to restore it after you.” (Midrash: Ecclesiastes Rabbah 7:28)
Genesis 2:15 indicates that the human role is to work the land but also to guard and preserve it. Jews are mandated to be shomrei ha’adama, guardians of the earth, co-workers with God in working for tikkun olam, healing and repairing the world.
Judaism teaches: “Who is the wise person? The one who considers the future consequences of his or her actions.”
The Jewish sages expand Deuteronomy 20:19-20, prohibiting the destruction of fruit trees in wartime to build battery rams to overcome an enemy fortification, to make a general prohibition against unnecessarily destroying anything of value.

Jews should be on the forefront of efforts to help avert a climate catastrophe. We should try to significantly reduce our individual carbon footprints by recycling, using efficient light bulbs and other items, eating less meat, reducing our use of automobiles by walking, biking, sharing rides and using mass transit, when appropriate, and in other ways. We should support efforts to increase efficiencies of automobiles and other items, shift to renewable sources of energy and make societal steps that reduce greenhouse emissions.

We should try to arrange programs on climate change at synagogues, Jewish centres and other Jewish venues, write letters to editors, speak to family members, friends, neighbours and co-workers, and take other steps to increase awareness of the seriousness of climate threats and how applying Jewish values can help reduce them. We should do everything possible to reduce climate change and to help shift our imperiled planet onto a sustainable path.

Richard H. Schwartz, PhD, is professor emeritus, College of Staten Island, president emeritus of Jewish Veg and president of the Society of Ethical and Religious Vegetarians. He is the author of several books, including Judaism and Vegetarianism and Who Stole My Religion? Revitalizing Judaism and Applying Jewish Values to Help Heal Our Imperiled Planet, and more than 250 articles at jewishveg.org/schwartz. He was associate producer of the documentary A Sacred Duty: Applying Jewish Values to Help Heal the World.