Dear Friends,
A few weeks ago , I traveled with the Israeli delegation to The United Nations Conference on Sustainable Development in Rio de Janeiro, Brazil. The conference, titled “The Future We Want,” was an opportunity to evaluate the global progress on environmental issues since the last summit in 1992 and to commit to future changes. An amazing cross-section of humanity – heads of state, tribal kings, medicine women, and ordinary activists like me – gathered from all corners of the earth to discuss how to reduce p¬overty, advance social equity and ensure environmental protection across the planet.

It was truly an honor to represent Israel and Teva Ivri in this colorful, inspiring forum.

During preparations for the summit, I was surprised to find that the Israeli delegation had no “Jewish flavor.” Although we would be arriving in Rio with a strong platform for social and environmental change, it contained no hint of Jewish stewardship values. In response, Teva Ivri asked some of Israel’s leading academics, educators, and activists to compose a Jewish-Israeli position paper on Sustainable Growth – the summit’s central topic.

Weeks of lively discussions and in-depth learning produced a unique overview of Jewish laws and values that address the question of sustainable growth and development. The paper, which outlines both ancient and modern Jewish-Israeli approaches, was well received both in Israel and in Rio. It was presented at the following Israeli conferences ahead of Rio: Sustainability Today and Tomorrow (Ministry of Environment), A Jewish Approach to Sustainable Development (Bar Ilan University and Teva Ivri ), and Judaism and Environment (Lipschitz College). In Rio, hundreds of copies were distributed to attendees from every corner of the earth.

Teva Ivri’s presence also made an impact on the Jewish community in Rio. Teva Ivri was the only organization that made contact in advance to spearhead a community event in cooperation with Rio-based environmental groups, Bnei Akiva, and Hillel. As a result, our position paper was translated into Portuguese! I also had the chance to present the paper during a focus group session about major world religions as agents of social-environmental change. The Jewish perspective resonated deeply with other participants and contributed much to the conversation.

Unfortunately, Rio +20 ended with little governmental consensus around practical issues. As US Secretary of State Hillary Clinton stated, "Governments alone cannot solve all the problems we face…from climate change to persistent poverty to chronic energy shortages." After Rio, I believe that grassroots, local sustainability efforts are more important than ever. Here at Teva Ivri we will continue to develop an Israeli environmentalism that is firmly rooted in Jewish sustainability values, in hope that we can be a model for all other nations and cultures.

Einat Kramer,

Director Teva Ivri.

by Einat Kramer, Director – Teva Ivri

One of the most “Israeli” phenomena that I know is the bonfires of Lag B’Omer. Immediately after Pesach, even before the

clean spring scent fades in the heat of the summer, the streets of our country are filled with children looking for firewood. They are everywhere; in forests, building sites, and among the garbage cans, they collect wood (or anything resembling wood), hauling it off in “borrowed” supermarket carts to their secret hiding place and guarding it fiercely until the holiday.

Shortly after Independence Day, the energy of the firewood hunt goes up a notch. At this point, you can see parents recruited, often against their will, to the work of collecting. This tends to widen the scope of firewood supply to include natural woodlands and national parks. Often, healthy live trees pay the price of this frenzy.

On the eve of Lag B’Omer, starting in the morning hours, children and their parents begin the careful labor of building the bonfire. Boards, broken furniture, cartons, branches, and other items of unidentifiable origin, are piled up high, with an effigy of the “bad guy” at the very top. (In my family we burn an effigy of Haman, but I have seen a variety of other certifiable bad guys perched on top of bonfires.) With nightfall, the ecstasy peaks as gallons of lighter fluid are poured onto the wood piles, sending flames into the sky. The congregation of rosy-cheeked children accompanies the blaze with patriotic hymns and other heartfelt songs…

OK, enough with the satire…

Not everyone remembers the reason for the big party – it is the day on which, according to tradition, the Bar Kochva rebellion began to look good for the Jewish warriors (despite their ultimate failure). The plague that killed Rabbi Akiva’s students finally ended, and great spiritual secrets were revealed to Rabbi Shimon Bar Yochai on his deathbed. All of these are celebrated together with an evening of bonfires, baked potatoes, and marshmallows.

Another thing that people tend to forget is the damage caused by the above-described festivities. Lag B’Omer is a day on which the levels of air pollution in our small country rise exponentially; due to the burning of processed and/or fabricated wood products, the air is filled with carcinogenic particles (dioxins). The morning after, abandoned fires often spread into surrounding fields and forests. Never mind the mountains of trash left in the area long after the smoke clears…

These phenomena have led various well-intentioned environmental agencies to call for banning the custom of lighting Lag B’Omer bonfires altogether. I do not support this view. In my opinion, it is fine to connect one day of the year to the element of fire that is within us and to the wonders of sitting around a fire – especially when relating to a tradition that apparently dates back to the 1300’s. And especially when it is relatively easy to reduce the environmental damages and still celebrate with song and joy.

Tips for a (Relatively) Environmentally-Friendly Bonfire:

Small is Beautiful – Who said we have to build giant bonfires? A small bonfire creates an intimate atmosphere, requires less wood, and creates less pollution.

Make New Friends – Instead of making a separate fire for each little “clique” of friends, build one for each class, grade level, or neighborhood block. This conserves wood, expands social circles, and builds community.

Respect Nature – The burning of plastic, tires, fabricated wood, and processed wood releases carcinogenic dioxins into the air. Take care to burn only natural wood, not painted furniture or treated plywood. And of course, leave the live branches on the live trees! your bonfire

Safety First – Be sure to bring enough water to extinguish your bonfire completely at the end of the night. This prevents unwanted wildfires.

Leave No Trace – The remains of food, plastic, and other garbage left outside present not only an eyesore to people, but also a danger to local wildlife. Wild animals can choke on plastic bags as they try to extract food scraps from them, cut themselves on sharp cans, and become sick from ingesting food cooked in poisonous wood fires. Clean up your bonfire area! Send an additional clean-up crew in the morning to verify in the daylight that the area is clean.

What else? Invite to your bonfire the person you don’t know well and never invite anywhere (yes, another connection between Environment and Society…); avoid using disposable utensils; avoid excess meat consumption, and…remember the teachings of Rabbi Akiva and Rabbi Shimon Bar Yochai!

Along with the Council for a Beautiful Israeland Green Now, Teva Ivri has just announced the first “Greenest Synagogue Contest” ever held in Israel. By launching the contest during the pre-Passover season, we encourage Jews throughout Israel to examine our houses of prayer – synagogues – to see if they are conducting themselves with a sense of communal responsibility and a sense of protecting G-d’s world.

Although greening synagogues has become a popular way for Jewish communities in the United States and Europe to engage in environmental action, this is the first campaign of its kind in Israel. The contest aims to raise Israelis’ awareness about the links between Judaism and the environment and to encourage concrete change in Jewish institutions. Teva Ivri will provide information and guidance to synagogues starting out on the path to sustainability. Over the course of several months, participating synagogues will be evaluated based on their actualization of environmental and social justice values.

So what makes a synagogue green?

A green synagogue strives to:

• conserve resources in its activities and in the maintenance of its building.

• develop an inviting outdoor space for secure play and inspiring learning.

• be accessible to people with disabilities.

• engage in study of social-environmental issues, in theory and in practice.

• serve as a model of how humans take responsibility for G-d’s Creation.

As deputy director of the Council for a Beautiful Israel, Weitzman Mashiach, expresses:

“A synagogue is a focal point of life for all of us, whether it is daily, on Jewish holidays, or for Jewish life cycle events. In some communities, especially in smaller Israeli villages, it is the center of all communal experience. In galvanizing communities to green their synagogues, we are emphasizing that the institution that has guided the Jewish people for over 2000 years can be relevant to our efforts toward environmental protection and better quality of life.”

The contest has generated interest from a number of prominent religious leaders and educators in Israel. HaRav Yisrael Lau, Chief Rabbi of Tel Aviv and former Chief Rabbi of Israel, will preside over the evaluation committee. The co-chair of the committee will be Professor Zechariah Madar, the head scientist of the Ministry of Education. The Association of Religious Councils in Israel will call upon religious councils throughout the country to actively recruit synagogues for the competition.

How can you get involved?

Teva Ivri is happy to provide guidance to any community in Israel looking to “go green.” We also invite Jewish communities from abroad to support their Israeli counterparts as they take on more environmental responsibility.

For more information on how to integrate sustainability values into your synagogue, or to share your synagogue’s “greening” experience, contact info@tevaivri.org.il.

Contest winners will be announced in October 2012 during Teva Ivri’s annual Shabbat Noach (Sustainability Shabbat) celebrations.

When God created the first human beings, God led them around the Garden of Eden and said: “Look at my works! See how beautiful they are – how excellent! For your sake I created them all. See to it that you do not spoil and destroy My world; for if you do, there will be no one else to repair it.

- Midrash Kohelet Rabbah 1 (on Ecclesiastes 7:13)

We are witnessing a time in which the future of the planet is at stake. The climate crisis is escalating, and it is upon each one of us to do what we can to change course. In the Torah it is written, “And you shall choose Life” (Deuteronomy 30:19). Today more than ever, this Jewish message teaches much about how we should be living on planet Earth.

And God took the man and put him into the Garden of Eden to work it and protect it. (Genesis 2:15)

The Jewish tradition, as it is reflected in Jewish sources and laws, embraces the perspective of a world in which humankind is in control; as it is written, “Be fruitful and multiply, fill and conquer the land” (Genesis 1:28). Yet humankind also has the unique role of protecting and taking responsibility for Creation; as it is written, “To work and protect” (Genesis 2:15). Humans are commanded to manage the world with humility, respect and responsibility to all of Creation – animal, vegetable, mineral.

The following concepts represent practical ideas for preventing waste and destruction in the world (the principle of bal tashchit), respect for animals (the principle of tzaar baalei chayim), and an active call for tikkun olam.

Six days shall you labor, and do all your work; but the seventh day is a Sabbath unto the Lord thy God. (Exodus 20:8-9)

The Sabbath, Judaism’s great gift to humanity, dedicates one day of the week to social, family, and spiritual values, in contrast to the materialistic consumer culture that drives the rest of the week. The Sabbatical Year actualizes these values for an entire year, during which humanity is meant to practice social solidarity, minimalism, and the relinquishment of dominion over nature. Both Shabbat and the Sabbatical Year are premised on the same values of restraint and compassion for all living things that are the platform of any effective attempt to solve the climate crisis. At the core of any approach to ecological problems must be retraction of desire and development of sensitivity to the needs of all of God’s creatures.

Love your neighbor as yourself; I am God. (Leviticus 19:18)

Values of community, reciprocity, and concern for future generations, which characterize a healthy Jewish society, are also the basic building blocks of an environmentally sustainable society. The call for social justice (“Justice, justice, shall you pursue” Deuteronomy 16:20), sanctification of life (“Take good care of yourselves” Deuteronomy 4:15), and the precautionary principle (“Make a protective fence around your roof” Deuteronomy 22:8) are only a few examples of ways in which Jewish principles might guide a sustainable lifestyle in the Land of Israel and throughout the world.

Tikkun Olam – Acting on the Responsibility to Address Climate Change

We call upon the Jewish people to act for environmental “tikkun olam” – to reduce waste production, to move to clean energy, to conserve water and other resources, and to promote the move to sustainability within their families and communities.

We call upon all Jewish leaders and decision-makers to direct attention and resources to promote the values and practices of sustainability in Israel and throughout the Jewish world.

We call upon Zionist organizations, religious streams, and Jewish communities around the world to take concrete steps toward sustainability: to green Jewish institutions in Israel and the Diaspora; to promote local sustainability initiatives; and to emphasize environmental and social justice in the framework of Jewish Education.

We call upon the State of Israel and its institutions to commit to social-environmental responsibility: to establish ambitious goals for reduction of greenhouse gases; to develop clean, independent, and renewable energy sources; to promote the development and use of public transportation; to improve the treatment of solid waste and to convert it into a valuable resource; to implement standards for green building; to work for social and environmental justice for all citizens of the State; to preserve open spaces and biodiversity; and to act protect both human community and nature.

We strive to make Israel, the Jewish State, a model for sustainable values and practice, as it says: “From Zion shall come forth Torah.”

May it be that the words of Ezekiel manifest soon:

And he said to me: Have you seen this, son of man? Then he led me, and caused me to return to the bank of the river. When I had been brought back, behold, upon the bank of the river were very many trees on the one side and on the other. Then he said to me: These waters issue forth toward the eastern region, and shall go down into the Arava; and when they shall enter into the sea, into the sea of the putrid waters, the waters shall be healed. And it shall come to pass, that every living creature swarming in the rivers shall come, shall live; and there shall be a very great multitude of fish; for these waters have come, that all things be healed and may live at the mouth of the river. And it shall come to pass that fishers shall stand by it from Ein Gedi until Eneglaim; there shall be a place for the spreading of nets; their fish shall be after their kinds, as the fish of the Great Sea, exceeding many. But the marshy places shall not be healed – they shall be given for salt. And by the river upon the bank thereof, on this side and on that side, shall grow every tree for food, whose leaf shall not wither, neither shall the fruit fail; it shall bring forth new fruit every month, because the waters thereof issue out of the Beit Hamikdash (Sanctuary); and the fruit thereof shall be for food, and the leaf for healing.

Ezekiel 47:6-12

A.The Israeli media has recently been occupied with the six-month anniversary of the past summer’s social justice protests, in which scores of young activists (me included) declared themselves the “New Israelis.” “We are the New Israelis,” we called from the stages and street marches, “and we have a dream – to live in this land, to build our homes here, to raise our children here, and to weave our life story out of it.” This is how we “New Israelis” feel – a new generation not locked into stereotypes, one that refuses to view current reality as predestined…a new generation that loves this country and intends to turn it into a place worth living in.

Truly, we couldn’t have declared on ourselves as New Israelis if there hadn’t first been “Old Israelis.” And the Old Israelis would not have been here if there hadn’t been Jews dreaming of and working toward the moment when we would live sovereign lives in the land of our ancestors.

This connection of past, present, and future is essential. In order for social-environmental change to be sustainable, it must relate to the drive for change that has always existed here. Relate to the “Old Israeliness” – otherwise known as Zionism. Relate to Judaism, which links us to this land over which we anguish. The drive to protest, to rebel, and to change is part of a long tradition of “tikkun olam.”

There is much to learn about sustainable social-environmental change from Tu b’Shvat, the New Year of the trees. Tu b’Shvat found its way into Jewish consciousness as a time marker for tithing from trees. In the 2,000 years of Jewish exile, up until our return to the Jewish homeland, Tu b’Shvat has undergone many permutations. It is a day of longing for the nature of the Land of Israel; a spiritual day of tasting the fruits of both the upper and lower worlds; a day of living Zionism through tree planting; and as a Jewish Earth Day. The persevering force of this holiday lies in the fact that every aspect of it is tied to the past and the future, always drawing upon the relation of nature to the Jewish people, the Jewish homeland, and the entire world.

B. “We go to plant, singing in heart and in hand, from the city and the village, from the valley from the mountain, on Tu b’Shvat, on Tu b’Shvat,” sing Israeli children passionately on this special holiday. There is something unique about the planting of Tu b’Shvat. When we plant wheat, we are caught in the grind of life and the work that repeats itself year after year; we “plant with tears.” In contrast, when we plant trees for future generations, we are full of song and joy. Perhaps this explains the sense of euphoria that accompanied the protests of this past summer.

C. “If you are busy planting a tree, and someone should say to you: behold, the Messiah is here, you should finish planting your tree, and then go to greet him”. (Avot d’Rabbi Natan)

In this day and age, with what type of “planting” should we be so busy that we are allowed to delay greeting the Messiah? The deepest significance of our planting is the decision to plant. Planting essentially represents consideration of future generations; what do we want to plant on their behalf? We can plant social action, promotion of just law, communal lifestyle, or anything else we believe in. Thus, though we may not speed up the coming of the Messiah, we will certainly provide him with a beautiful orchard in which to speak and share his wisdom.

Happy Tu b’Shvat!

Einat

Teva Ivri Is Spreading the Light in Jerusalem – Meet JiVE!

At Hannukah, we learn that even one little bit of oil can spread a lot of light – all it takes is a group of dedicated Jews to uncover it. Teva Ivri is excited to introduce you to a new project which is helping young Jews light the spark of their Jewish identity and helping the holy city of Jerusalem to shine.

Meet JiVE: Jerusalem Volunteers for the Environment , Teva Ivri’s newest innovative environmental education program! JiVE connects young Jews from around the world to Israel through community service and Jewish learning in Jerusalem. Participants clean up parks, work in community gardens, and study Jewish texts on conservation and nature appreciation. A highlight of this program is the “peer exchange” with young Israeli environmental and social justice leaders.

Founded by Rabbi Shaul Judelman, former director of the Eco-Activist Beit Midrash, JiVE provides engaging service learning for Israel programs from across the denominational spectrum. For an afternoon or for a week, young Jews develop a hands-on relationship with Israel and Jewish values by getting to know a community garden or urban nature site and the local residents who oversee it. They work closely with young Israelis from SPNI’s Gari’n Dvash, who share their personal stories and their choice to do environmental work in service to their country. On break from the day’s work, participants explore the Jewish tradition’s approach to environmental questions with skilled environmental educators.

JiVE promotes a Jewish culture that values sustainability and facilitates a new bond between youth of the Diaspora and the people of Israel. We welcome you to join us in creating a sustainable Jerusalem and Israel – in person on your next visit, or from afar via the Teva Ivri website.

As always, Teva Ivri thanks you for your support and encouragement!

Happy Hannukah!

Einat Kramer
Director, Teva Ivri

Dear Friends,

Shalom! We are proud to report that for the third consecutive year, Teva Ivri joined the international Jewish world in the observance of Shabbat Noach as a “Sustainability Shabbat” – a time to raise awareness about environmental challenges and to inspire effective change in Jewish communities. A few weeks ago, hundreds of communities from all denominations of Judaism observed Shabbat Noah from a Jewish-Environmental perspective, with study groups, lectures, articles in the media, and grassroots action projects throughout the country. View Shabbat Noach highlights.

Blessings for a year of learning and action, of communal and individual responsibility for all of Creation –

Einat Kramer, Director, Teva Ivri

Environmental Responsibility at School *

by Hadas Yellinek, Coordinator of the Community and Nature Program at Teva Ivri

* Hebrew Version Produced by Teva Ivri – Jewish Nature

English Translation Courtesy of Jewish Agency for Israel – Partnership2Gether

Target Population: Elementary School

Noah lived in a period in which he was required to assume responsibility, listen to the voice of God and save the various species. Each of us should assume Noah’s role. Each of us is responsible for the environment in which he lives. In this lesson, we will learn about man’s responsibility for the world’s existence and how each of us can reduce our negative impact on the environment at school.

Part 1 – We’re All in the Same Boat – Story and Discussion

The teacher will open with the following story based on the Midrash in Vayikra Raba 4:

This is a tale of a group of people sitting on a ship. One of them took a drill and started drilling a hole in the bottom of the ship. His friends said to him: “What are you doing?” He said to them: “What does it matter to you! I’m only drilling under where I’m sitting.” They said to him: ‘The water is rising and flooding us all. We are all in the same boat!”

Comment: You can ‘add’ color to the story and lengthen the text and add descriptions. It can also be dramatized together with the students. The ship represents the planet Earth. The group of people represents all inhabitants of the Earth. The moment I understand that my actions have an impact on the entire world, my behavior will change.

Part 2 – You and I Will Change the World – Group Activity

The teacher will divide the class into 4 groups. Each group will discuss one of the following topics (2 groups will discuss each subject). Afterward, each smaller group will present its conclusions to the entire class.

The Way to School

Conduct a Class Survey – How do you get to school?

Walking

By bike

By public transportation

School bus

Carpool

My parents drive me to school

Points for discussion and activity

· What are the environmental consequences of driving one’s car rather than taking public transportation?

· What is better for the environment? Parents dropping the student off? Traveling by bus, bike, or walking? Which is healthier?

· How can we influence more students to get to school using healthy and environmentally friendly ways?

Trash at School

It is recommended to run this activity during the lesson that follows the morning recess.

Check the classroom trash can and fill in the attached table:

Type of Trash

Quantity (A lot, average, small amount)

There is a recycling can at school or in the area

Organic waste (leftover food)

Plastic (bags, bottles)

Paper

Cardboard

Styrofoam

Glass

Metal (cans)

Points for Discussion and Activity

· What is the source of the trash in the can?

· What could be reduced and how? (For example, reusable food boxes instead of bags, recycling paper instead of throwing into the can…)

· Which trash can be recycled at school?

· How can you encourage classmates to recycle?

To expand upon the subject: Study about the time span it takes for materials to decompose, how compost is made, and what happens to trash in the landfill.

Part 3: Who Knows Noah – A Call to Action

Do you know the story of Noah?

The teacher will tell the story of Noah in brief and will ask the children – “What is the connection between Noah and the process we learned about today?” “If Noah was alive today, what issues would he be required to deal with?”

Now after we understand the consequences of our various actions, there is a need to adopt responsible behavior for our world, our resources and the coming generations.

Teacher: There is an opportunity to leverage the activity into an annual project that the class will lead.

Now hold a vote regarding which subject the class wishes to focus on – and make a change.

The change can be for an individual class experience or for the entire school.

Select a committee to promote this subject, which will approach the principal, parents’ committee, etc. in order to involve the school’s decision makers in the process.

Good luck!

Appendix – Walking Together to School

In the not too distant past, walking was the common way of getting to school. Today, fewer and fewer children come to school on foot and they increasingly choose to travel to school by private car. This behavior has implications in many spheres – health, road safety, environmental protection, community life and quality of life in general. Walking to school contributes to the student’s health and welfare and improves the quality of life in the residential neighborhood, in the following ways:

Improves Health and Physical Fitness and Reduces the Risk of Chronic Diseases

Many studies have found evidence regarding the significant contribution of physical activity in preventing disease and promoting health. Among other things, physical activity helps prevent obesity, which is a global epidemic with far reaching health implications, primarily in children. Regular physical activity, such as walking to school on a regular basis, contributes to maintaining proper weight and protecting the health of the cardiovascular system and other body systems as well.

Adopting Physical Activity Practices During Leisure Time

As opposed to competitive sports, every student can enjoy and benefit from walking, because walking does not require athletic ability and it appeals to a wider range of students. Studies have found evidence that children who come to school on foot tend to take part in more physical activity in their leisure time. This is particularly significant in our time, in light of the spread of the sedentary behavior among children.

Increasing Pedestrian Safety in the School Vicinity

There is a good reason that pedestrians and cyclists in Israel are known as ‘vulnerable road users’. It is because they make up over two-thirds of all victims and fatalities in road accidents. In this regard, many studies indicate that the larger the number of pedestrians in a given place, the smaller the chances of them getting hurt in a road accident. Traffic hazards near the school are related to the large number of private vehicles that drive to the school in a short span of time. In most cases, the school vicinity is not prepared for the intake of the incoming vehicles, the children who are dropped off or parking spaces for this large number of vehicles. Therefore, encouraging walking instead of coming to school by private car will contribute to the safety of the school vicinity.

Improving Air Quality

The many vehicles starting up their engines and driving very slowly near the school, emit increased air pollutants. Driving a distance of 1 kilometer by car emits a half of a kilogram of pollutants from the vehicle (the amount of pollutants emitted when starting the engine is greater). Children are more vulnerable to the air emitted from vehicles because they are shorter. Replacing these car rides with walking to school will reduce the environmental hazards caused due to the traffic jams during peak hours at the school.

Conserving Energy and Returning the Urban Space to Pedestrians

In the short run, less cars arriving at the school’s vicinity each morning will reduce the burden and the traffic jams and allow for a great savings in energy. In the long run, the transition from transportation by car to walking to school will return the municipal space to pedestrians and protect open public areas.

Empowering the Student and Developing Social Relationships

Walking to school contributes to the development of social relationships, helps develop independence and improves self-image. Studies indicate that walking to school is a habit that creates and fosters social relationships, and the chances that the student will walk to school increases if other students are also walking. These findings stress the importance of organized walking groups which encourage walking to school.

The project encourages daily walking to and from school, with the cooperation of parents and people in the community. In participating countries, the activity begins at the start of the school year and includes a variety of lessons, such as integrating walking in subjects such as geography, arithmetic, art, social studies, mapping walking routes near the school and organizing walking groups.

“And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth.”

Genesis 9:16

Parshat Noach details a terrible ecological disaster, the Flood that immerses the world in water and brings an end to all life – all because of man’s despicable behavior. In this parsha we meet Noach, the first “environmental activist” who acted upon a divine commandment to keep every species of animal safe on his ark. The Biblical story ends with an eternal covenant between G-d and humanity, in which we are promised that the land will never be destroyed again at the hands of the Creator.

Today, we are once again experiencing widespread destruction of the earth – this time not as a divine punishment, but as a direct result of human actions. What is the connection between our generation and the generation of Noach? And what can we learn from Noach’s story? And how, with our collective strengths, can we prevent the next flood?

Do we control the world or are we dependent on God’s gifts?

The story of the flood begins with a description of the evil that has fallen upon the land:

And the earth was corrupt before God, and the earth was filled with violence. (Genesis 6:11)

Rashi, the great Biblical commentator, explains that the word “hamas” (violence) refers to “gezel” (stealing). But what did people steal in order to bring upon themselves such a punishment?

One interesting idea presented in the Midrashic anthology Yalkut Shimoni is that the generation of the Flood committed the sin of hubris – intense pride before nature and the order of the world. The “dor haflagah” – the generation that built the tower of Babel after the flood – is described as the generation that revealed how to control nature and its resources. With the help of technological developments and other means, the people of this generation reached a state in which they felt that they were without fear before the strengths of nature and no longer relied on divine intervention.

The Midrash (Sanhedrin 108, page 2) further emphasizes this point, describing the reactions of the people upon seeing Noach building the ark. If a flood of water should come from the land, say the generation of Noach, they will reinforce the land with poles of steel. Also a flood of fire will not scare them. They are apparently so perfected that they have no reason to fear anything – they are prepared for any kind of natural disaster.

The ability to act from within nature brings the generation of the flood to heightened pride before the world and before God. This pride brings them to “hamas” (stealing) – perhaps to stealing the world’s resources. All these together, led to the inevitable consequence – the flood that destroyed the world.

Noach Acts

In the arrogant, violent world of the generation of the Flood, Noach was chosen to save and perpetuate the existence of life. Why was Noach chosen to survive, while the rest of humanity was decimated?

The verses claim that Noach “found favor” in the eyes of God – “chen,” from the language of “chinam” (free). It is never clear to us why this man was saved from disaster while others were not.

But Noach was not saved alone – following G-d’s commandment, he places into his ark all the species of the world and cares for them for an entire year.

Our Sages describe Noach’s difficult work in the ark in detail – holy work done entirely from selflessness and kindness. According to the Midrash Tanchuma, “throughout those twelve months, Noach and his sons did not sleep, because they had to feed the animals, beasts and birds.” The Talmud also explains thatthe ark hadthree levels – one for Noach and his family, one for the animals, and one for the animals’ waste – revealing how much energy he put into their care. Another legend tells that Noach endangered his life, and was even wounded, when he went to feed the lion. According to Rashi, Noach worked so hard that he would groan and grow faint from the burden of the animals (Rashi, Genesis 7:23).

Noach’s concern extended beyond the animals of the world. He also considered the continuity of plant life, bringing with him onto the ark “good things to plant, fig shoots and olive saplings” (Midrash Rabba, Parshat Noach 1:14). Clearly, Noach, in the earliest known case of nature preservation, went out of his way to save animals and plants. There is only one species that Noach made no effort to save – humans.

The Zohar relates the following story:

What did God answer Noah when he left the Ark and saw the world destroyed? He [Noah] began to cry before God and he said, "Master of the universe, You are called compassionate. You should have been compassionate for Your creation." God responded and said, "You are a foolish shepherd. Now you say this?! Why did you not say this at the time I told you that I saw that you were righteous among your generation, or afterward when I said that I will bring a flood upon the people, or afterward when I said to build an ark? I constantly delayed and I said, 'When is he [Noah] going to ask for compassion for the world?'…And now that the world is destroyed, you open your mouth, to cry in front of me, and to ask for supplication?" [Zohar Hashmatot, Bereishit 254b]

We will never know why Noach did not fight to revoke the evil decree and spare the world from destruction. Perhaps, in his heart, Noach believed that the world, harsh and depraved as he knew it, was not suited for redemption. Only the “innocent” animals were meant to survive.

Or perhaps Noach was afraid that the essence of his generation would rub off on him, and he would also be destined for destruction. In this sense, Noach was essentially living in his own “ark” even before the flood and didn’t feel a connection or responsibility to the world that was to be decimated.

It is impossible to know what stopped Noach from requesting G-d’s mercy. Yet we do know that his descendent Avraham Avinu did not suffer from the same complacency regarding his fellow human beings. Ten generations later, we see Avraham pleading with G-d to exercise mercy on the people of Sedom. Avraham opens his eyes to the plight of the innocent and intercedes on their behalf.

After the Flood – Emulating Noach and Avraham

After the waters receded from the face of the earth, Noach sacrifices an offering to G-d. G-d, upon smelling the pleasing scent, makes a fundamental decision:

כא וַיָּרַח יְהוָה, אֶת-רֵיחַ הַנִּיחֹחַ, וַיֹּאמֶר יְהוָה אֶל-לִבּוֹ לֹא-אֹסִף לְקַלֵּל עוֹד אֶת-הָאֲדָמָה בַּעֲבוּר הָאָדָם, כִּי יֵצֶר לֵב הָאָדָם רַע מִנְּעֻרָיו; וְלֹא-אֹסִף עוֹד לְהַכּוֹת אֶת-כָּל-חַי, כַּאֲשֶׁר עָשִׂיתִי

21And the LORD smelled the sweet scent; and the LORD said in His heart: 'I will not again curse the ground any more for man's sake; for the imagination of man's heart is evil from his youth; neither will I again smite any more everything living, as I have done.

כב עֹד, כָּל-יְמֵי הָאָרֶץ: זֶרַע וְקָצִיר וְקֹר וָחֹם וְקַיִץ וָחֹרֶף, וְיוֹם וָלַיְלָה–לֹא יִשְׁבֹּתוּ

22While the earth remains, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease.'

With Noach and the inhabitants of the ark – human, animal, and bird, G-d makes an eternal covenant:

8And God spoke unto Noah, and to his sons with him, saying: 9 'As for Me, behold, I establish My covenant with you, and with your seed after you; 10 and with every living creature that is with you, the fowl, the cattle, and every beast of the earth with you; of all that go out of the ark, even every beast of the earth. 11 And I will establish My covenant with you; neither shall all flesh be cut off any more by the waters of the flood; neither shall there any more be a flood to destroy the earth.' 12 And God said: 'This is the token of the covenant which I make between Me and you and every living creature that is with you, for perpetual generations: 13 I have set My bow in the cloud, and it shall be for a token of a covenant between Me and the earth. 14 And it shall come to pass, when I bring clouds over the earth, and the bow is seen in the cloud, 15 that I will remember My covenant, which is between Me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh. 16 And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth.' 17 And God said unto Noah: 'This is the token of the covenant which I have established between Me and all flesh that is upon the earth.' (Genesis 9:8-17)

G-d decided not to further disrupt the order of the natural world because of man’s behavior, as he says: “While the earth remains, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease.” (Genesis 8:22) This declaration essentially cuts off the spiritual link between human behavior and natural phenomena.

But in this day and age, it appears that this connection has returned. Today, we are experiencing an ecological crisis that is characterized by phenomena such as glacial melting, extended drought (such as here in Israel), accelerated species migration, widespread disease, and more. Most of these problems originate from the unchecked utilization of natural resources by humans and the creation of excess waste and pollution. In many cases, it may be argued that the entire ecological crisis is a direct result of the very societal ills found in the generation of Noach – “and the land was filled with violence/thievery.”

This story does not need to repeat itself. We are all children of Noach, but we are also children of Avraham. From Noach, we received the ability to exercise responsibility for nature and the biodiversity of species, and the willingness to work hard to retain and repair our world. Unfortunately, we also resemble Noach in his ability to separate himself from others so that our righteousness should not be blemished. It is easy to stay secluded at home, ignoring the problems of the world. A bigger challenge is to face the world and embrace its needs as our own.

In this, we should see ourselves as children of Abraham, who calls upon us to be an integral part of the world – to sit at the opening of our tent and invite everyone to join in a life of faith in the good, love of man, and the willingness to fight for justice.

Shabbat Brit Olam

In the summer of 2009, Jewish environmental leaders in North America gathered together to formulate an invitation to the Jewish community at large: A Call to Observe Shabbat Noach, October 23-24, as Global Climate Healing Shabbat. Through targeted emails, website postings, and large-scale events, Jewish environmental leaders mobilized Jewish communities across North America to teach, celebrate, and act in honor of Shabbat Noach. In North American Jewish congregations, observance has included prayers, sermons, study sessions, and community action projects designed to encourage sustainability in the Jewish community.

Here in Israel, Teva Ivri is proud to join Jewish leaders around the world in the observance of Shabbat Noach as a time to raise awareness about environmental challenges and to inspire effective change in Jewish communities. Within the past several years, Shabbat Brit Olam has become an annual national tradition. As of 2010, over 200 communities from all denominations of Judaism observed Shabbat Noah from a Jewish-Environmental perspective, with study groups, lectures, articles in the media, endorsements from public figures, and grassroots action projects.

The annual central event, a lively street festival titled "Before the Flood," takes place in Jerusalem. In 2010, the festival included a parade, an organic market, live music, workshops, and lectures by rabbis and community leaders. To view a video of the festival, click here: Shabbat Noach 2010 in Jerusalem

May we all be as children of the devoted Noach and children of the faithful Avraham. May we all uphold the covenant of the world’s perpetual existence and act for our sakes and the sake of the world around us. And let’s not forget – in today’s reality, we are all in the same ark.

Teva Ivri – Jewish Nature – social-environmental regeneration in Israel

"After the Holydays, all will be renewed
Regular weekdays will return, renewed,
Air, soil, rain and fire,
You too, you too
Will be renewed".
(Naomi Shemer)

"After the Holydays, all will be renewed" – thus tells us the late Naomi Shemer, one of Israel's leading songwriters, and indeed the season of the High Holydays creates a vivid sense of a "transition period" leading to change and renewal.

Rosh Hashanah, the holiday that opens the High Holidays, marks, according to tradition, the completion of the creation of the world and of Man. On this day we crown the King of the World, and remind ourselves (again, maybe eventually we'll internalize this) that we are not masters of the universe and that we took upon ourselves the responsibility "to work the land and preserve it" – to build the world while maintaining balance and harmony within it.

It is impossible to fulfill the challenging role that we took on ourselves on Rosh Hashana alone. We can only realize our role of creation if we are part of a civilized society that lives in peace. It is for this reason that we confess on Yom Kippur in the plural (We are guilty, we have betrayed, etc.). From this we understand the saying that "Yom Kippur does not grant atonement for sins committed between a person and his or her friend until (s)he placates his/her friend." (from tractate Yoma, 8,7). Yom Kippur invites us to embark on a journey of self-healing within the community, society, nation and world in which we live.
Once we have understood our special role in this wonderful world,Once we have cleansed ourselves of our sins, such as haughtiness and baseless hatred,Once we have taken responsibility for being part of a community – whether it be a synagogue, community, nation, people.

Once we have chosen to make peace amongst ourselves, between us and our friends, us and our world,
Only then are we really ready for the holiday of Sukkot.
On Sukkot we experience true joy from the innermost place, joy that we are commanded to experience: "And you shall be joyous on this festival..and be truly happy". (Deutoronomy 16, 14-15).
On Sukkot we go back to nature from a place of humility, while we live in a temporary structure made of natural materials, bless the four species which grow naturally in our country, and spend our nights watching the stars. On Sukkot we "break down the barriers" between us and society, and bond with one another directly.

Therefore it is no wonder that by the end of Sukkot we are ready to begin the Torah anew …

May we keep up this mental state of the Sukkot holiday throughout the year, and gain renewed strength for positive action and Tikkun Olam.

And what are we in Teva Ivri renewing?

We welcome the Hebrew year תשע"ב with great happiness, looking forward to renewal and action.

Our annual conference, which took place recently, dealt with Jewish environmental education and opened up a real and meaningful discussion about the place of Judaism in education for sustainability in the country. For the conference movie.

Alongside the conference we are at the height of preparations for Shabbat Noah – a Shabbat of Jewish sustainability. To download content and materials (in Hebrew) for Shabbat Noah.

Watch the video of the street festival of Shabbat Noah, 2010

This year Teva Ivri has joined the team of writers of educational materials at the Ministry of Education, writing a workbook on the subject "Between a people and its country – connecting to our time and place". Together with this we are continuing to give teacher training sessions and workshops for parents and children.

In the field of leadership development, we are working in partnership with Bina, Ma'aglei Tzedek and the Green Environment Fund in the development of seminars for organizations who are interested in internalizing a broad view of the connection between Judaism, the environment, society and the economy.

As partners in discourse, a world Jewish leadership network, we are already thinking about the annual conference to be held in Israel, and about other initiatives to connect between Israel and the Diaspora around issues of environmental Tikun Olam.

In the community we are renewing our activities by bringing out a booklet called "Chagim U'Zmanim (Holydays) for the Environment" which is being used community centers across the country.
We invite all the members and friends of our organization to join us on our journey of implementation of Jewish sustainability. We wish ourselves a Shana Tova!

תהא שנת עשייה ברוכה

Best regards.
Einat Kramer
Founding Director,
Teva Ivri

בימים של המנעות מאוכל, יש הזדמנות להתבונן – כיצד אנו אוכלים.

דף לימוד מתוך אתר טבע עברי- האט! אוכל לפניך

של עמותת חזון Food for Thoyght הדף נכתב בהשראת חוברת .

Introduction & celebration

Hello, My name is Einat Kramer. I am the founding director of Teva Ivri – an organization promoting Jewish sustainability in Israel.

I am here with my friends & colleagues from the environmental movement in Israel that will facilitate the round tables sessions. Together, we are part of a far-reaching movement – the Jewish environmental movement.

This movement is spread all over the world and getting bigger every day.

This movement is made up of thousands of individuals from all streams of Judaism, from Israel and around the world, from a variety of professions.

All these people are working around the clock out of a deep belief that the Jewish concept of "Tikkun Olam" should actually refer to the Olam" – our beautiful and only planet.

We all like to talk about Peoplehood. – The exciting thing about the Jewish environmental movement is that it is a shining example of Peoplehood . Jews from all over the world, are rediscovering their Jewish identities and coming together with other Jews to make the world a better place.

When Jafi contacted me to arrange and chair this Round Table Discussion I knew that we had reached a real breakthrough. Having all of you here – both people from the environmental movement in Israel, from JAFI, and from other Jewish leadership organizations – is a real celebration for me and an important milestone. Here we come to the mainstream.

So, thank you for coming.

What is Sustainability

the title of this session is “Jewish sustainability”- what does it mean?

According to Wikipedia the definition of sustainability is this. You may read it for yourselves. By definition, Sustainability is the capacity to endure. In ecology, the word describes how biological systems remain diverseand productive over time. For humans, sustainability is the potential for long-term maintenance of well being, which has environmental, economic, and social dimensions.

But I would like to take us for a short trip in history, to the first time this term was used as we know it today. At 1983, Gro Bruntdland, the prime minister of Norway was asked by the United Nations to chair a committee that will find the solution for all of this "environment stuff" that was beginning to trouble the world.

She took it quite seriously, as Europeans tend to do Jand after 4 years of work they published a report under the name "Our Common Future". The report recognized the human responsibility for the increasing environmental degradationof the planet.

But, the real importance of this report was different.

According to this report, the question humanity should ask itself, is not how to solve the environmental problems, but how it is appropriate to live inthis world.

The reason for that is simple:

When one has nothing to eat, he don't care for the environment.

When women have no rights they don't care for the environment.

When people live in a culture that encourages them to live" in the here and now", without thinking about anyone but themselves, they don't care for the environment.

Everything is connected.

That’s why the change has to include all of our living dimensions – society, environment, economy & culture. It should consider, not only our immediate needs but also the right of future generations to enjoy a good& healthy life.

This is sustainability.

What is Jewish Sustainability?

Now that we are clearabout what sustainability is – you might ask me what does it have to do with Judaism?

For me, the answer is – with everything!

We have just agreed Jthat sustainability begins with the question how it 's appropriate to live inthis world for the well being of ourselves and the future generations – isn't that what Judaism is all about?

But there is more -

In the attempt to translate this big idea into action, the concept of Local Sustainability was born. The idea behind the concept is that there is no one general solution for sustainable living – in fact, it would be a disaster if we tried to form one solution for everyone.

Just as I want to pass on to the next generation clean air& water, I want to pass them a meaningful identity and tradition.

Doing this is promoting one aspect of sustainability- the cultural one. So, dear friends, even if you have just heard this word for the first time – you are probably doing it anyway.

So, going back to Judaism is an act of sustainability in itself, but Judaism is also a path to get these environmental ideas to the Jewish people in a way it can be heard, not just forced from the outside.

The environmental slogan –“think globally, act locally” – understood this. Think globally –fix the whole world – but act locally – in the place where you live – your geographic, cultural, spiritual, and social environment.

So as Jews, our solutions to the environmental crisis should be specifically “Jewish.”

Luckily for us it seems that this goal is pretty easy. When we look at our own tradition, we see that it holds some beautiful & fundamental ideas and in this field.

Tora – The Jewish tradition holds the unique world view that while humans have control over the world, we also have the responsibility to take care of it.We are given the world, but are expected to interact with it in a spirit of humility and understanding that we are part of one Creation, with G-d as the Creator.

Shabat – Judaism has given the world the concept of Shabbat – a day of rest, A day without shopping, a day of peace between man & nature.

Mitzvot – Judaism also contains practical ideas about the prevention of waste, about the ethical treatment of animals, about social justice, and not to forget our ten'th commandment– "You shall not covet" – Do not be greedy.

Communities – In the social field, The environmental movement is working these days on recreating strong and lasting communities in order to rebuilt solidarity among people and a concept of lacalisation. I believe that we, Jews are the world experts in community building.

There is more, but we are short in time, so I would like to finidh with a little vort – a Jewish teaching about sustainability.

In the Midrash Tanhuma, on the Torah portion Kedoshim, it is written(In a very free translation):

“When you come to the Land [of Israel], plant” (Leviticus 19:23).

God said to the Jews, “Even though you’ll find the Land filled with every sort of good, don’t say to yourself, ‘Well, since everything’s already here, we can sit back.’ No! Make sure you plant! Because just as you found trees planted by others, you should plant for your children.”

The Midrash directs us to take long-term responsibility for the existence of the world. It is encouraging as to plant – even if we found the land full of trees. Even if we think things are going well, we must strive to preserve the beauty we have found here – and even make things a bit better for future generations. In doing so, we are partners with God in the ongoing care of Creation.

So enjoy your time, Ask questions, add your piece, and welcome to one of the most exciting movements in the Jewish world!

]]> https://beta.jewcology.com/2011/06/what-is-jewish-sustainability-jewish-agency-for-israel-assembly-session/feed/ 0 https://beta.jewcology.com/2011/05/a-sustainable-jewish-nation/ https://beta.jewcology.com/2011/05/a-sustainable-jewish-nation/#comments Tue, 24 May 2011 07:22:23 +0000 http://jewcology.org/2011/05/a-sustainable-jewish-nation/ This week we celebrated Lag B’Omer, the Jewish “bonfire” holiday. Many of my environmentalist friends oppose Lag B’Omer celebrations due to the heavy air pollution caused by the large and numerous bonfires. Yet I actually like this holiday, despite its negative environmental impact. I find great value in sitting together under the stars, around the fire, sharing song, food, and conversation. Perhaps it’s the proximity to natural warmth, or maybe it’s the essence of sitting together in a circle…but time after time, when I sit by a bonfire, I feel like my heart opens

I experienced this kind of heart-opening by the fire at closing of the Siach conference in the United States.

The Siach Inititiative, on whose steering committee I serve, is leading a series of conferences that bring together environmental and social justice leaders from Israel and Jewish communities around the world. The aim of the Initiative, which is isupported by the Jewish Federation of New York and operated by three organizations representing Israel, the US, and Europe, is to create an active global Jewish social-environmental network. At the first conference, which took place earlier this month, Evonne Marzouk (Director of Canfei Nesharim) and I (Director of Teva Ivri) led the conference’s Sustainability track.

The first two days of the conference were, from my perspective, a visit to “la-la land” – or, as one of the participants put it, a visit to “Jewtopia.” We were a respectable group of activists, sitting together amiably, all agreeing with each other, dreaming of a better world, all with Jewish text study woven in and breathtakingly beautiful scenery in the background.

Then came Shabbat afternoon, and we began to discuss the place of Israel in the picture. And suddenly, “Jewtopia” began to crumble. Within a minute, we were divided into two camps, and I heard opinions that I had never encountered before.

It turns out that many Diaspora-based environmental and social justice organizations experience an emotional disconnect from Israel. This is sometimes due to our diplomatic position on certain issues. It can also result from a perceived taboo on thinking critically about Israel, due to fear of being seen by other Jews as “helping our enemies.”

At the same time, it became clear that many Israeli environmental and social justice activists don’t identify themselves as “Jews” – rather, they are “Israelis,” citing a sense of belonging to the State of Israel, and not the People of Israel, as the central ingredient in their identity.

During these heated discussions about national identity and priorities, it occurred to me: When each one of us is disconnected from what defines the other’s identity, we are essentially alone.

This understanding blew me away during that Shabbat conversation, and has stuck with me since then. At this point in history, we do not have the privilege of giving up on each other.

Jewish Sustainability – Think Globally, Act Locally

Teva Ivri works to promote a sustainable way of life that stems from our Jewish heritage. Our concept of Jewish Sustainability is based upon Israeli local culture, since sustainability must be a function of the natural climate and local culture. Our philosophy also includes the broad perspective of global Jewry – we believe that the rich heritage of Israel holds the key to establishing a sustainable way of life for the future. Teva Ivri works to identify the “codes” of sustainability within our complex tradition, to offer practical ideas for change, and to further the values of sustainability in Israel.

In light of the Siach conference, I understand that Teva Ivri’s concept of “Jewish Sustainability” must hold within it an additional meaning – the continuity of the Jewish people.

The relationship between sustainability and continuity is a significant one. The concept of sustainability deals with fundamental questions of how we should live in our world, in the realms of society, environment, and economy. The Jewish people have dealt for generations with precisely these question, which lie at the core of its existence.

Perhaps the time has come to step back for a moment from our separate worlds of environmental and social action and return to the fundamental discussion of what it means, Jewishly, to “think globally, act locally.” Or, to use the terminology of HaRav Soloveitchik, what is the nature of our “Brit Hagoral” (covenant of Abraham)? How does our common Jewish history link us, and how do we forge a common Jewish destiny (Brit Yeud) as agents of environmental and social change in our respective Jewish communities?

The end of that Shabbat was optimistic. After we talked, listened, and felt sad and hurt (at least in my case), we sat together under the stars, around a fire built by the Israelis, and regrouped. Perhaps it was the proximity of the natural warmth, or maybe it was the essence of sitting together in a circle…but there, sitting by the bonfire, among my people, my heart once again opened.

Blessing us to do and succeed, together – Einat Kramer, Teva Ivri

Pesach has passed, and in Israel everyone is recovering from a week of eating matzah and intensive family time. We are happy to share two recently published Passover-related ideas, both of which raise environmental awareness in the realms of general observance and Jewish law (halacha):

Biur Chametz in a Composter – Removal of Leavened Products Before Passover

Harav Yuval Sherlow, an active member of Teva Ivri’s steering committee and a well-known spiritual figure in Israel, issued an halachic (Jewish legal) ordinance stating that it is permissible to bury chametz in a composter three days before the holiday, in place of burning it. For those who still prefer to burn their chametz, Rav Sherlow emphasized that it is forbidden to burn it inside a plastic bag, as is common in many places in Israel, because of the resulting air pollution.

The ordinance was published by Teva Ivri in several media outlets, and reflected a new type of conversation in Israel – one in which a composter is a common accessory that needs to be considered and applied to the establishment of halacha. We believe that this is a positive step toward incorporating environmental topics into both halachic discussions and into mainstream Israeli thought.

A Socially and Environmentally Aware Seder Plate

In its pre-Passover publications in the Israeli media, Teva Ivri called special attention to the social and environmental aspects of the Seder plate. Hundreds of Israeli families were careful this year to ensure that their Seder plate imparted the message of freedom not only for the Jewish people but also for animals and homeless or poor people.

For example, free-range eggs on the Seder plate teach that on the holiday of freedom, it is impossible to enjoy eggs that are laid by chickens raised in terrible conditions of captivity.

Vegetables on the Seder plate (maror, charoset, karpas) from a local source are considered to be mehadrin – the most stringent form of kashrut – because they travel straight from the producer to the consumer. The use of local products at the Seder reminds us of the importance of personal connections in our habits of consumption and of our refusal to become enslaved to corporate brand names.

These messages from Teva Ivri were well-received by the Israeli public, proving that the climate is right for increasing environmental awareness in Israel and throughout the Jewish world.

Blessings for freedom and liberty,

Einat Kramer – Director, Teva Ivri

The days approaching Purim are an auspicious time for increasing happiness. Happiness can be experienced in any number of ways. There are those who draw joy from observing our beautiful world alive with spring blossoms. Others find sparks of pleasure in the small details of daily life. And, of course, there are those who glimpse joy in the increasing social-environmental action in Israel and throughout the Jewish world.

Recently, I have found great joy in a unique Teva Ivri activity – a joint seminar for the principals of Kiryat Bialik and Boca Raton schools on the topic of Judaism and the Environment. The February seminar, a Partnership 2000 initiative, was designed response to the request of Jewish schools from either side of the globe to engage in a joint process of Jewish environmental responsibility.

Why Global Jewish Environmental Partnerships?

• Because the environment has no borders
• Because of the need to think globally and act locally
• Because positive action inherently connects and strengthens, especially when it stems from our common tradition
• Because the global character of the environmental crisis presents an opportunity to draw our scattered nation together in order to affect global environmental change.

This final reason brings me to the Book of Esther. Haman, oppressor of the Jewish people, persuades King Ahashverosh to destroy the Jews using the following argument: “There is a certain people scattered abroad and dispersed among the peoples in all the provinces of thy kingdom; and their laws are diverse from those of every people; neither keep they the king's laws; therefore it benefit not the king to suffer them.” Dispersion and distinctiveness are equated with weakness.

The decree of annihilation was nullified as a result of individuals taking responsibility for the whole. Esther and Mordechai, employed unconventional political action using the tools of their tradition, succeeding in recruiting the entire nation to prayer and supplication: “Go, gather together all the Jews that are present in Shushan, and fast for me, and neither eat nor drink three days, night or day; I also and my maidens will fast in like manner; and so will I go in unto the king, which is not according to the law; and if I perish, I perish.”

Not only the success, but also the victory celebration of the Jews reflected traditional expressions they acquired anew during that difficult year – in particular, solidarity and concern for all layers of society, as is written: “that they should make them days of feasting and gladness, and of sending portions one to another, and gifts to the poor.”

The Book of Esther taught me about the power of this nation when it bonds together. It taught me about the power of individuals to utilize this special bond to make a difference in the world. It taught me that political action backed by collective participation and positive intention can transform a decree into a mouthpiece for truth and justice.

Blessings for a joyous Purim – one that is environmentally sustainable, connected to local and universal roots, and inspiring positive action in the world.

Einat Kramer

Director, Teva Ivri

]]> https://beta.jewcology.com/2011/03/think-globally-act-locally-and-increase-happiness/feed/ 0 https://beta.jewcology.com/2011/03/raise-your-mask-purim-the-fountainheads/ https://beta.jewcology.com/2011/03/raise-your-mask-purim-the-fountainheads/#comments Thu, 10 Mar 2011 00:26:24 +0000 http://jewcology.org/2011/03/raise-your-mask-purim-the-fountainheads/ An a capella Purim music video parody by The Fountainheads.

Graduates and students of Midreshet Ein Prat, Israelhttp://einprat.org/thefountainheads.php

Based on Pink's "Raise Your Glass." All sounds made with voice and mouth.

Vocals: Yoav Hoze, Shani Lachmish, Ayelet Beazley, Tamar Gur, and Noa Yammer.

Choreography: Edeete Suher and Orna Pfefferman

Produced by Shiran Yalovich, Smadar Tsook, Keren Apfelbaum, and Stav Taub.

Film by Ben R.

Lyrics by Ben R. and Ari L.:

Here comes the story of Purim

and it goes a little something like this.

Persian king lookin' for a queen

Prettiest girl you've ever seen

Esther wins, Yo

Haman's evil, fools the king

"Bow to me, y'all dig my ring"

Jews don't go so low

Evil master, getting nast'ier

Planning for a big disaster

Jews are worried, what's the story

Mordechai sacks his clothes

So raise your mask if you are brave in all the right ways

Show your hidden face. We will never be never be

Anything but true and always straight up, bold and fearless Jews

Won't you come on and come on and make some noise

Just come on and come and stamp your feet

Won't you come on and come on and raise your glass

Just come on and come on and raise your mask… with me

I can do this, I'm not afraid. Ok, here goes…

Now it's time to tell the King

And I'm takin' back my ring

And my plans have all been blown

But we can always, we can always: party on our own.

Let me hear ya in Hebrew!

Layehudim Hayta Ora Vesimcha Vesason Veyikar

We will never be never be

Anything but true and always straight up, bold and fearless Jews

So raise your mask if you are brave in all the right ways

Show your hidden face. We will never be never be

Anything but true and always straight up, bold and fearless Jews

Won't you come on and come on and make some noise

Just come on and come and stamp your feet

Won't you come on and come on and raise your glass

Just come on and come on and raise your mask… with me