For thousands of years, Jews have relied on the Torah, the written law and, subsequently, on the Talmud—the oral law, as a guide to the practice of Judaism. One generation has followed another seeking to understand this voluminous literature that Rabbi Chaim of Volozhin (18th century) characterized as the blueprint of the world.
Today, we are confronted with events and issues that challenge us to draw upon these sources as a means of helping us in dealing with life’s complexities. As “a light unto the nations,” we are challenged to set an example. Prior to adopting this path, we must look to our Jewish sources in providing guidance along the way.
Let’s start at the beginning: “And God took Adam and placed him in the garden of Eden to cultivate and safeguard it,” (Bereishit, 2:15). Although Adam is given dominion over nature—except for the tree of knowledge—he is told to protect the environment. Yes, Adam is commanded to work the land but is directed to preserve it. Further on, the Torah, (Devarim, 20:19) states the following: “If you besiege a city … you should not destroy its trees … You may eat from them, but you may not cut them down … ”
The midrash—folklore—elaborates upon wanton destruction: “When God made Adam, He showed him creation and said to him: ‘See all My works, how beautiful they are … Take care, therefore, that you do not destroy My world, for if you do, there will be no one left to mend what you have destroyed,’” (Kohelet Rabbah,7:13).
So, we see from the Torah that not only are we to derive pleasure from the land but we are required to maintain and protect it from destruction. The Rambam goes further and states the following: “This prohibition does not apply to trees only. Rather, anyone who breaks utensils, tears garments, destroys buildings, stops up a stream, or ruins food with destructive intent, transgresses the commandment, ‘do not destroy—bal tashchit,’ (Rambam, Mishneh Torah, Hilchot Melachim, 6:10).” Sounds familiar to our day—environmental protection, climate change?
Related to the preservation of our environment is the preservation of life (sakanat nefashot). It is a positive commandment to build a guardrail around a roof—not unlike constructing a fence around a private swimming pool. It seems that people would go onto the roof for various reasons and precautions needed to be taken. “When you build a new house, you must make a guardrail for your roof. Do not allow blood to be spilled in your house if one should fall from it,” (Devarim, 22:8).
This requirement applies to a roof, and similarly, to any place that may present a danger and cause a person to stumble and die. For example, “… if people have a well or a cistern in their courtyards, they must erect a sand wall or a cover for them, so that a person will not fall and die (Rambam, Hilchot Rotzeach, 11:4).” Similarly, it is a mitzvah, a commandment to remove any obstacle that can pose a danger to life, and to be very careful regarding these matters, as Devarim, 4:9,15 states: “Beware for your soul … and watch others very well.”
Moreover, our Sages were so concerned about the welfare of others that the threat of whipping was utilized to ensure a person’s safety: “Our Sages forbade many matters because they involve a threat to life. Whenever a person transgresses these guidelines, saying: “I will risk my life, what does this matter to others … I am not careful about these things,” that person should be punished by stripes because of rebelliousness (Rambam, Mishneh Torah, Hilchot Rotzeach, 11:5, Choshen Mishpat, 427:10).”
The Talmud (Shabbat, 54b) similarly covers these areas: “Any people who have the ability to protect the members of their households but do not protest are held liable for them; for the residents of their cities—they are held liable for the residents; for the entire world—they are liable for the entire world.”
Moreover, Rambam, (Mishneh Torah, Hilchot Rotzeach,1:16) posits the following: “ … those who cause the loss of a Jewish soul is considered as if they destroyed the entire world and those who save a Jewish soul is considered as if they saved the entire world.”
Today, these ancient laws can be applied to other issues such as tax reform, abortion rights, government oversight, healthcare and similar items of concern. Through Torah, we can develop insights into finding our way to understanding contemporary issues—making the proper decisions and helping us find the road to enhancing our society.
Rabbi Dr. Joseph Novick received his ordination from Yeshiva University and doctorate in educational psychology from Rutgers University. He was a faculty member of the Jerusalem Academy of Judaic Studies and the Melton Institute. Rabbi Novick was a founding member of Bridges to Understanding, an Inter-ethnic Coalition and The Jewish Identity Project at Rutgers. University. Dr. Novick taught Holocaust Studies and Psychology at Kean University. He served as pulpit rabbi, school psychologist and director of the Jewish Community Relations Council. Email: [email protected].
