Summery of the conference:

• Panel exploring what Judaism adds to our understanding and ability to respond to climate change
• Two rounds of workshops, each of which will provide concrete information about a specific way to respond to the threat of climate change and to connect with others
• Opportunity to speak with community organizations and businesses involved in environmental work
• Special workshop for teens and tweens
• Short wrap-up program highlighting what has been accomplished and providing a send off
• Facilitation of informal gatherings for dinner at nearby restaurants those who want to continue the conversations.

A schedule and descriptions of workshops and bios of workshop leaders can be found at http://www.jewishclimate.org/may-2015-conference.html

When: Sunday, May 17, 3-7 PM

Where: Hebrew College, Herrick Road, Newton
Registration: https://secure.hebrewcollege.edu/form/uncertainty-action-what-you-can-do-about-climate-change

Cost: $18 donation (optional); students are free.

Co-sponsors include: Hebrew College, Center for Global Judaism, Hazon, LimmudBoston, Shomrei Bereshit: Rabbis and Cantors for the Earth, and others.

On this last night of the Festival of Re-Dedication, we light all eight candles, we complete the “Litany of Harm” and the “Call to Action,” and we add one last item to our list of promises to ourselves for the year to come.

Hanukkah Night 8:

The Litany of Harm:

For all those in island nations, where rising sea levels and superstorms threaten their very existence. We stand in witness!

For all coastal cities and villages, where storm swells and flooding put lives and homes at risk. We stand in witness!

For all those who suffer from tropical diseases, and those at risk from spreading diseases and heat waves. We stand in witness!

For farmers and all who eat, as droughts ruin crops, incomes, and food supplies. We stand in witness!

For people of color around the world, who are at risk from climate change and environmental injustice. We stand in witness!

For the human populations, plants, and animals who are losing or have lost access to enough fresh water. We stand in witness!

For the countless animals who suffer in factory farms, in a system that causes misery and carbon pollution. We stand in witness!

For all the habitats already lost and which are disappearing. We stand in witness!*

For the endangered mammals, plants, birds, insects, and all the species we will never discover. We stand in witness!

For the burning rain forests. We stand in witness!

For the warming oceans and the dying choral reefs. We stand in witness!

For the mountaintops removed, water supplies poisoned, and oceans spilled with oil. We stand in witness!

For all who make their living from our addiction to fossil fuels.We stand in witness!

For our own roles in using and wasting energy. We stand in witness!

For all of us, and our children and their children, who are living and growing up on a changing Earth. We stand in witness!

For the courage and strength it takes to face climate change with love and hope. We stand in witness!

The Call to Action:

We’re ready to act because we have a favorite place on Earth that we want our great-grandchildren to experience. With love in our hearts, Compassionate One, move us to action.

We’re ready to act because somewhere we heard John Muir’s voice, reminding us that in the beauty of nature we see the beginning of creation. With beauty in our hearts, Creator, move us to action.

We’re ready to act because someone in our life once shared something with us – something we needed; something we could not live without – and we want to do the same for the next generation and beyond. With generosity in our hearts, Holy One of Blessing, move us to action.

We’re ready to act because we’ve read texts we consider sacred, and they make clear that the Earth is a gift, and we are stewards of that gift. With responsibility in our hearts, G!d of Judgment, move us to action.

We’re ready to act  because the blessing of life has allowed us to see the ways our lives are all connected with one another in a web of mutuality. Affirming the web of life, Mysterious One, move us to action.

We’re ready to act  because the most basic moral instruction at the core of every world religion is the call to love our neighbors as ourselves; … and we regard future generations as no less our neighbors than those who live next door to us today.  Affirming all people alive – and yet to be born – as our neighbors, G!d of Life, move us to action.

We’re ready to act  because we want to be part of the solution.  Affirming the gift of creativity, Almighty, move us to action.

We’re ready to act  because the G!d of Many Names is a G!d of hope, and as people of hope, we will not stop until the people of the world embrace new habits, new practices and new aspirations that will extend to countless generations the bountiful creation into which we were born.  As people of hope, G!d of Many Names, move us to action.**

We add the last item to our list.

For this last night, we consider how we behave toward those around us. What can we do better in our individual relationships? Where are our weaknesses? Our strengths? What do we wish we could do better when we are interacting with family, friends, co-workers, neighbors, and others around us?

Here are my thoughts for this last night of Hanukkah:

Eloheinu v’elohei avoteinu v’imoteinu, Our G!d and G!d of our ancestors, give me strength on this last night of Hanukkah, and help me to re-dedicate myself to remembering that I am created in the image of the Holy One of Blessing, to eating organic, local food, to speaking out about racism, to maintaining my values in my finances, to writing to my representatives or local paper about climate change and social justice issues, to supporting the hungry, to matching my words and actions to my beliefs and values, and to treating others as I wish to be treated.

What does your complete list look like?

As you go forward through this year, I invite you to keep your list with you. When you are feeling in need of strength, recite the prayer you have created to ask G!d for help. When you are feeling on top of the world, recite it to remind yourself of the work you have to do. Reflect on your successes. Feel gratitude for what you have been able to do. Search for the strength to go ever deeper in bringing light and joy and goodness into the Universe, and making G!d’s presence manifest in the world.

Hanukkah Sameach – Happy Hanukkah,

Rabbi Katy

* by Rabbi Shoshana Meira Friedman

** by Rev. Jim Antal, adapted

 
Eternal God, You created earth and heavens with mercy, and blew the breath of life into animals and humans. We were created amidst a world of wholeness, a world called “very good,” pure and beautiful, but now your many works are being erased by us from the book of life.

Not by our righteousness do we plead our prayers before You, Holy One of All, for we have sinned, we have despoiled, we have destroyed.

And so we confess together our collective sins, and ask for forgiveness:

For the sin which we have committed before You intentionally or unintentionally;

And for the sin which we have committed before You inadvertently;

For the sin which we have committed before You openly or secretly,

And for the sin which we have committed before You knowingly or unknowingly;

For the sin which we have committed before You, and before our children and grandchildren, by desecrating the sacred Earth,

And for the sin which we have committed before You of going beyond being fruitful and multiplying to overfilling the planet;

For the sin which we have committed before You by putting comfort above conscience,

And for the sin which we have committed before You by putting convenience above compassion;

For the sin we have committed against You by believing we are doing enough,

And for the sin which we have committed before You by reaping the dividends of unsustainability;

For the sin which we have committed before You through fear of speaking out,

And for the sin which we have committed before You by eating and drinking without concern for Earth and its hungry and thirsty;

For the sin which we have committed before You by saying we don’t have time,

And for the sin which we have committed before You by staying alive beyond the boundaries of our allotted life span:

For all of these, God of pardon, pardon us, forgive us, atone for us.

For the sin which we have committed before You by not pressuring our elected officials,

And for the sin which we have committed before You by gaining wealth through fossil fuels;

For the sin which we have committed before You by denying the impact of our white privilege,

And for the sin which we have committed before You by closing our hearts and eyes to injustice;

For the sin which we have committed before You by filling land and ocean with filth, toxins and garbage,

And for the sin which we have committed before You by extinguishing forever species which You saved from the waters of the flood;

For the sin which we have committed before You by razing forests and trees, rivers and mountains,

And for the sin which we have committed before You by turning the atmosphere into a chastening rod;

For the sin which we have committed before You by making desolate habitats that give life to every living soul,

And for the sin which we have committed before You by a confused heart;

For all of these, God of pardon, pardon us, forgive us, atone for us.

For the sin which we have committed before You by thinking separately of US and THEM,

And for the sin which we have committed before You by using more than our share of Earth’s resources;

For the sin which we have committed before You by considering human life more important than other forms of life,

And for the sin which we have committed before You by being deceived by those with power;

For the sin which we have committed before You by not finding the courage to overcome the reality of the lobbies,

And for the sin which we have committed before You by wanting to act only in ways that will serve us economically;

For the sin which we have committed before You by failing to create sufficient local, green jobs,

And for the sin which we have committed before You by trying to convince people rather than drawing them in;

For the sin which we have committed before You by not thinking into the future when we act,

And for the sin which we have committed before You by living in relative safety and not being caring of others;

For all of these, God of pardon, pardon us, forgive us, atone for us.

And yet, we know that we can only achieve forgiveness from You, O G!d of All That Is after we have sought forgiveness from our fellow living beings, and so, in order to achieve atonement, forgiveness, and pardon,

Help us, Holy One, to enter into loving respectful conversation,

Help us to create deep conversations,

And help us to listen to people.

Help us, Merciful One, to become empowered to talk and to connect,

Help us to be creative in how we start the conversation,

And help us to use our sacred texts as a foundation for our conversations.

Help us, Compassionate One, to start where people are and transition to climate change,

Help us to use humor as a vehicle of engaging people,

Help us to start with experience of nature and end with responsibility of saving world.

In order to achieve atonement, forgiveness, and pardon,

Help us, Holy One, to acknowledge that we are all in this together,

Help us to celebrate the positives happening in the world.

Help us, Source of All, to build coalitions,

Help us to create partnerships where we see other people’s needs.

Help us, Eternal One, to organize local solutions,

And help us to recognize that ownership and collective action are important.

Open our eyes to see the majesty of Your creation! Then we will praise you as it is written: “How manifold are Your works, Holy One! You made them all with wisdom; the earth is filled with what you hold.”

Please, Source of All, protect all living beings, in the shade of your wings give us refuge. Renew the face of the earth, save the weave and fullness of life. Please, Mysterious One, remove the heart of stone from our flesh, and set within us a heart of flesh, that we may behold the Godly therein. Grant us wisdom and courage to heal and to watch over this garden of life, to make it thrive under the heavens.

Help us to realize that we are the ones we’ve been waiting for.

Help us to realize that we are the ones we’ve been waiting for.

Adapted from the traditional Jewish High Holiday liturgy and works by Rabbi Lawrence Troster, Rabbi Daniel Nevins (which I found at neohasid.org), and, at the suggestion of Rabbi Judy Weiss, material from the Jewish Climate Action Network of Boston created with the help of Gary Rucinski.

Note: Hyperlinks above are to organizations that work to help the environment in ways that bear some relationship to the selected text. This is a work in progress, and I hope to add more links. If you have suggestions, please email them to rabbikza@verizon.net.

Rabbi Katy Z. Allen is the founder and leader of Ma’yan Tikvah – A Wellspring of Hope in Wayland, MA, and a staff chaplain at the Brigham and Women’s Hospital in Boston. She is the co-convener of the Jewish Climate Action Network, a member of the Jewcology.org editorial board, a board member of Shomrei Bereishit: Rabbis and Cantors for the Earth, and the co-creator of Gathering in Grief: The Israel / Gaza Conflict.

This time of year always seems a hurricane of activity: coming back from vacation to reams of email, or starting school, or dealing with all the pent-up housework that went blissfully ignored during the easy summer months.

Traditionally, Jews see this time of year very differently. Like typical Americans, this period is for them both an ending and a beginning: a recognition of the waning of life and an invigorating harbinger of new possibilities. But in place of the chaotic hurricane that starts for us after Labor Day, many Jews launch a period of quiet, internal reconstruction four days earlier on the first day of Elul.

Leaving mental space and physical time for self-reflection—and doing it now, precisely because this is such a busy time of year—represents an excellent discipline that can preserve mental and physical health throughout the year.

The change of seasons also teaches about of the amazing balance in the Earth that gives us food, clean air, and all good things. We don’t need to lament the end of warm weather and the reminder that in a few months we will be buried in snow. Snow is one of the great blessings of God–not just because we enjoy winter sports, but because it forms the perfect storage medium that, when the climate works right, preserves the water coming from Heaven that is needed months later for the plants that sprang up on the third day of Creation.

We don’t have to approach Elul through the traditional obsession with the S-word (sin). We can look back at what we wanted to accomplish during the year, and measure how far we have come. We can recall what unanticipated challenges and woes came up, congratulate ourselves for making it through them, and give a thumb’s up to the greater force that might have helped. We can ask why it is (if so) we do more Jewish stuff during High Holidays than the rest of year, and consider incrementing our Jewish practice and thinking year-round. And most of all, we should take a vow to devote part of the year to the preservation of the Earth, so that our descendants can enjoy High Holidays three thousand years from now.

Andrew Oram is an editor and writer at the technology company O’Reilly Media, a member of Temple Shir Tikvah of Winchester, Massachusetts, and an activist in the Jewish Climate Action Network and other local
(This is adapted from an article originally published in the newsletter of Temple Shir Tivkvah, Winchester, Mass.)

But the truth was, we didn’t need all that much. We had saved bags of clothing, toys and other baby gear from our older son. And we live in a generous community where neighbors had already given or lent us key things like a carseat, a baby swing, a jogging stroller and our choice of baby carriers.

And setting aside need, we didn’t really want a lot of new stuff. We try to minimize our impact on the planet. As best we can, we also try to minimize the number of things in our house.

So, instead of a traditional registry, we tried something new: the So Kind Registry created by the Center for a New American Dream (CNAD). The registry “encourages the giving of homemade gifts, charitable donations, secondhand goods, experiences, time, day-of-event help, and more.”

The registry spoke to me because while I didn’t need any new onesies for my baby, there were some things that people could do to help which would make a world of difference. Things like preparing food, taking pictures at our son’s bris, arranging carpools for our older son, and taking us to the local pool. I was much more excited about these ideas than another rattle or swaddling blanket!

I created the registry about a month before our son was due, because I knew I wouldn’t have the energy for it once he arrived. The system was easy to navigate. After a simple login, I was able to customize the registry with pictures of my family, and request gifts of different types, like time, experience, skills, or charitable donations. Most of my requests were gifts of “time” or “experience,” but we were also able to specify our favorite charity for donations.

After my new son was born, we added a picture of him to the registry and publicized the link via facebook. We included it in our birth announcements (sent via email and Paperless Post). We also put a note on the tables at the bris, telling people we were registered with So Kind and where they could find the website.

Our results were mixed. We didn’t get all the gifts we requested, but we did get some totally awesome things that we wouldn’t have gotten if we didn’t ask. As a result of the registry, we found someone who took professional photographs at the bris for free, and a neighbor bought us a month-long membership at that local pool. (She said she was thrilled to find out what we really wanted.) People arranged time to visit and help out the week my husband went back to work. Other people made us meals, and lots of people donated to our favorite charity.

Here’s what I learned for next time:

• Be very specific about what you want and when you want it. For example, we asked people to help with carpools, but we didn’t specify the week, and we asked them to help with weekend playdates but didn’t specify individual dates or times. That meant that coordination was necessary, which prevented some people from volunteering – and even some people who offered to help weren’t available on the right days.

• Make sure that there’s something for everyone to give. We had a lot of out of town family and friends who wanted to get us something, but the gifts we asked for were really from local people. We had no way for out of town people to contribute, and so many of them sent us clothing or toys anyway. Other people told us that they would have liked to have given us something, but didn’t see anything that would work for them.

• Some “things” actually are helpful. In the end, we needed swaddling blankets. And I wanted a memory book for the baby’s first year. One of the best unsolicited gifts we got was a starter-set of eco-friendly diapers and wipes. If we’d put a bit more thought into it, we could have included these things on the registry and people would probably have appreciated that option.

• People are used to giving things. While everyone was a good sport about our non-thing registry, I could tell that they were unaccustomed to the idea. Let’s face it, it’s easier to buy a quick present online than it is to take a Sunday afternoon and entertain another kid (especially when you aren’t sure which Sunday and if you don’t have a kid the same age). I think that’s why we didn’t get everything we asked for.

• I was used to getting things. I must admit, I liked getting packages of presents at my door! I had to remind myself that we were getting fewer than we might otherwise because we’d specifically told people not to get things for us, not because people weren’t happy for us.

In the end, we still got a number of tangible gifts, but certainly fewer than we would have if we’d created a regular registry, or even if we hadn’t made it clear we didn’t need any things. So, hopefully, we achieved our intention of less impact on the planet. We certainly did succeed at less clutter in our house.

But I also learned that, in our culture, people express their love and happiness by buying things. Telling people we didn’t need anything reduced our friends’ opportunity to show us their love.

If we’re truly going to reduce consumerism in our culture, we need to find better ways to show love for one another, even if we live at a distance, and even if all we can manage is a couple quick clicks on the computer and $20.

I would certainly recommend the So Kind Registry to anyone who wants to receive gifts of kindness, rather than gifts of things you don’t need. I hope the things we’ve learned will help you!

We — Rabbis, Cantors, and other Jewish spiritual leaders —
call upon Jewish households, congregations, seminaries,
communal and denominational bodies, and other institutions:
Move Our Money to Protect Our Planet.

In the ancient tradition from Sinai, naaseh v’nishma: Let us act, and as we do let us listen and learn.

Let us act:

To Move Our Money and Protect Our Planet, we call on the Jewish community to:

• Move Our Money (household and congregational) away from purchasing oil and coal-based energy and moving instead, wherever possible, to buy energy from wind and solar sources.
• Move Our Money (household and congregational) away from savings and checking accounts in banks that are investing our money in Big Carbon, moving it instead to community banks and credit unions;
• Move Our Money (household, congregational, communal, and denominational) away from actual investments in the stocks and bonds of death-dealing Big Oil, Big Coal, and Big Unnatural Gas, and move it instead to investments in stable, profitable solar and wind-energy companies and in community-based enterprises that help those who suffer from asthma and other diseases caused by Big Carbon;
• Organize our congregants and members to insist that local and state governments similarly Move Our Money – often in large pension funds — from investments in death to investments in life.
• Insist that Congress Move Our Money — money we pay in taxes — away from subsidies to Big Oil, Big Coal, and Big Unnatural Gas, and instead to supporting research, development, and production of life-giving renewable energy.
  

Let us learn:

We are a world people who still bear the wisdom of indigenous farmers and shepherds, meditators and sages, cooks and city planners:

• Our festivals dance with the rhythms of Earth, Moon, and Sun;
• Our Shabbat points the way toward a sustainable rhythm of work and rest;
• Our kashrut points the way toward sacred limits and practices in consuming not only food but other gifts of Mother Earth;
• Our long long history of resistance to the pharaohs that oppress human beings, lift up idols to worship, and bring plagues upon the Earth gives us a reservoir of commitment and clarity in political action.
  

And when as a world/indigenous people we join words and foods in the Pesach Seder, we find twin powerful passages of the Haggadah:

In every generation, some new versions of “pharaoh” arise to endanger us.
In every generation, we ourselves must act to win our freedom from destruction.

In our generation, these Pharaohs are global corporations of Big Carbon that are bringing the Plagues of climate crisis upon all life-forms on Planet Earth — a crisis of a breadth and depth unprecedented in the history of the human species.

And in our generation, we can resist these new pharaohs by moving our money to places where it will serve life and heal our wounded Earth.

Moving from what is deadly to what is life-giving echoes the deepest transformation of our history: In the very process of freeing ourselves from Pharaoh, we learned to shape a new kind of society — Beyond the Red Sea, we moved to Shabbat and Sinai.

Half a century ago, the American Jewish community joined with other religious communities to challenge racism, and together we were crucial in taking a great step toward healing America. Today the Holy One and the Earth need us again to join with other religious, spiritual, and ethical communities to make ourselves a crucial part of the movement to heal our planetary climate.

As Rabbi Akiba taught, facing the dangerous Caesars of his day: “Which is greater, study or action? Study, if it leads to action.” (Kiddushin 40b)

So we — Rabbis, Cantors, other Jewish spiritual leaders, and students in these sacred callings — not only join in this Call but also undertake a campaign to bring this life-giving vision of Torah into the hills and rivers, streets and forests, newspapers and videos, homes and campuses, neighborhoods and synagogues, of our generation.

By April 30, 2014, more than 70 Rabbis and other Jewish spiritual leaders have signed this Call.
The Initiating Signers are below; to see the full list of signers, please click to
<https://theshalomcenter.org/content/rabbinic-call-move-our-money-protect-our-planet >

Now we appeal to all members of the Jewish community to join in this effort. To do so, please click to:
<https://theshalomcenter.org/civicrm/petition/sign?sid=11&reset=1>

Initiating Signers:

Rabbi Katy Allen
Rabbi Phyllis Berman
Spiritual Dir Barbara Breitman
Rabbi Nina Beth Cardin
Rabbi Howard Cohen

Rabbi Elliot Dorff
Rabbi Nancy Flam
Rabbi Everett Gendler
Rabbi Marc Gopin
Rabbi Arthur Green
Rabbi Lori Klein
Rabbi Michael Lerner
Rabbi Mordechai Liebling
Rabbi Jan Salzman
Rabbi Zalman Schachter-Shalomi
Kohenet Holly Taya Shere
Rabbi Sidney Schwarz
Rabbi David Shneyer
Rabbi Ariana Silverman
Rabbi Ed Stafman
Rabbi Margot Stein
Rabbi Susan Talve
Rabbi Lawrence Troster
Rabbi Arthur Waskow
Rabbi Sheila Peltz Weinberg
Cantor Greg Yaroslow
Rabbi Shawn Zevit

___ Please add my name as a signer of this Call:
Sign online at <https://theshalomcenter.org/civicrm/petition/sign?sid=11&reset=1>

This is a great resource to get you started: http://www.jewcology.com/content/view/Do-It-Yourself-Body-Care-for-the-New-Year

This ebook is the most comprehensive study in English of how Jewish traditional sources teach us to protect our natural resources and preserve the environment. From food to trees, energy to water, wealth to biodiversity, the book studies eighteen topics where Jewish tradition has a relevant lesson for today's environmental challenges. All materials were comprehensively studied and reviewed by scientists and rabbis before printing.

These materials were originally created for the Canfei Nesharim/Jewcology Year of Jewish Learning on the Environment in 2012, and were released between Tu b'Shevat 5772 and Tu b'Shevat 5773. The materials were shared widely throughout the Jewish community, reaching more than 50,000 people. Source sheets, podcasts and videos are also available separately for each topic.

The ebook can now be ordered for your Kindle or Ebook device.

Podcasts now available: Another exciting release from the Year of Jewish Learning on the Environment: all podcasts from our series are now available on iTunes! To see the full series, simply search “Canfei Nesharim” in the itunes store, or go to https://itunes.apple.com/us/podcast/canfei-nesharim/id646475293?mt=2. You can listen to the podcasts right there, or click "view in iTunes " and then click subscribe to have them appear in your iTunes podcast library.

Don’t have itunes? All items are also available for listening or downloading at http://canfeinesharim.podbean.com/.

Check out all the materials, including source sheets and videos, at www.canfeinesharim.org/learning or www.jewcology.com/learning.

Should Jews wear fur? Several factors should be considered:

1. What does the Jewish tradition teach about the treatment of animals?

2. How much suffering do animals who are raised or trapped for their fur experience?

3. Does the wearing of fur coats have any redeeming factors that would override Jewish teachings about the proper treatment of animals?

JUDAISM AND ANIMALS

Judaism has beautiful and powerful teachings with regard to showing compassion to animals. The following are a few examples:

Moses and King David were considered worthy to be leaders of the Jewish people because of their compassionate treatment of animals, when they were shepherds. Rebecca was judged suitable to be a wife of the patriarch Isaac because of her kindness in watering the ten camels of Eliezer, Abraham’s servant. Rabbi Yehuda the Prince, the redactor of the Mishna, was punished for many years at the hand of Heaven for speaking callously to a calf being led to slaughter who sought refuge beside him.



Many Torah laws mandate proper treatment of animals. One may not muzzle an ox while it is working in the field nor yoke a strong and a weak animal together. Animals, as well as their masters, are meant to rest on the Sabbath day. The importance of this concept is indicated by the fact that it is mentioned in the Ten Commandments and on every Sabbath morning as part of the Kiddush ceremony.

The psalmist indicates G-d’s concern for animals, stating that “His compassion is over all of His creatures” (Psalm 145:9). And there is a mitzvah (precept) in the Torah to emulate the Divine compassion, as it is written: “And you shall walk in His ways” (Deuteronomy 28:9). Perhaps the Jewish attitude toward animals is best expressed by Proverbs 12:10: “The righteous person considers the soul (life) of his or her animal.”

The Torah prohibits Jews from causing tsa’ar ba’alei chayim, any unnecessary pain, including psychological pain, to living creatures.

 Rabbi Samson Raphael Hirsch, an outstanding 19th century philosopher, author, and Torah commentator, eloquently summarizes the Jewish view on treatment of animals: “Here you are faced with God’s teaching, which obliges you not only to refrain from inflicting unnecessary pain on any animal, but to help and, when you can, to lessen the pain whenever you see an animal suffering, even through no fault of yours.” (Horeb, Chapter 60, #416)


THE PAIN OF FUR-BEARING ANIMALS



Fur is obtained from animals who are either trapped or raised on ranches. Both involve violent and abusive treatment of animals which is far from Jewish teachings on the dignity and sensibility of animals.

Animals caught in steel-jaw leg hold traps suffer slow, agonizing deaths. Some are attacked by predators, freeze to death, or chew off their own legs to escape. It has been said that one can get a “feel for fur” by slamming your fingers with a car door. A Canadian Wildlife Service report gives an idea of the terror that trapped animals face and their desperate efforts to escape:

“The stomachs of [trapped] arctic foxes . . . often contain parts of their own bodies. They may swallow fragments of their teeth broken off in biting the trap, and sometimes part of a mangled foot; almost every stomach contains some fox fur, and a considerable number contain pieces of skin, claws, or bits of bone.”

Over 100 million wild animals are killed for their pelts every year. Many species of animals killed for their furs have become endangered or have disappeared completely in some localities. Millions of animals not wanted by trappers, including dogs, cats, and birds, die in traps annually and are discarded as “trash animals.” Many trapped animals leave behind dependent offspring who are doomed to starvation.

Treatment of animals raised on “fur ranches” is also extremely cruel. Confined to lifelong confinement, millions of foxes, beavers, minks, ocelots, rabbits, chinchillas, and other animals await extinction with nothing to do, little room to move, and all their natural instincts thwarted. The animals are simply a means to the maximizing of production and profit, and there is no regard for their physical, mental, or emotional well-being. Because of the enforced confinement and lack of privacy, naturally-wild animals often exhibit neurotic behaviors such as compulsive movements and self-mutilation. The animals finally suffer hideous deaths through electrocution by rods thrust up their anuses, by suffocation, by poisoning (which causes painful muscle cramping), or by having their necks broken.

According to the International Society for Animal Rights, Inc., to make one fur garment requires up to 400 squirrels, 240 ermine, 200 chinchillas, 120 muskrats, 80 sables, 50 martens, 30 raccoons, 22 bobcats, or 5 wolves. The Change for Animals Foundation indicates that up to 65 mink, 40 foxes,15 lynx, or 60 rabbits are needed to produce a full-length fur coat.


IS WEARING FUR NECESSARY?

Judaism puts human beings, uniquely created in the image of God, on a higher level than animals and specifies that animals may be harmed and even killed if an essential human need is met. However, is the wearing of fur truly necessary for people to stay warm during wintry weather? There are many non-fur coats and hats, available in a variety of styles that provide plenty of warmth. Imitation fur is produced at such a high level of quality that even among Hasidim there is a small but growing trend to wear synthetic “shtreimlach” (fur-trimmed hats).

Based on the prohibition of tsa’ar ba’alei chayim, Rabbi Chaim David Halevy, Sephardic Chief Rabbi of Tel Aviv issued a p’sak (rabbinic ruling) in March, 1992, mandating that Jews should not wear any fur. Rabbi Halevy asked: “Why should people be allowed to kill animals if it is not necessary, simply because they desire the pleasure of having the beauty and warmth of fur coats? Is it not possible to achieve the same degree of warmth without fur?”

Inspired by Rabbi Halevy’s prohibition and by Israel’s strict laws against mistreating animals, there was an attempt in 2010 to pass a law in the Knesset banning the manufacturing of fur in Israel, with an exception for Hasidic streimels for religious reasons. Had this law passed, it would have made Israel the only country in the world with such a ban. However, the bill has been temporarily blocked, possibly by Knesset members who felt that attempts to ban the production of meat would follow.

But do we really need the Knesset to pass a law to tell us what is right? In his book, The Jewish Encyclopedia of Moral and Ethical Issues, Rabbi Nachum Amsel, a modern Israeli author and educator, states: “If the only reason a person wears the fur coat is to ‘show off’ one’s wealth or to be a mere fashion statement, that would be considered to be a frivolous and not a legitimate need.” Rabbi Amsel also points out that hunting for sport is prohibited because it is not considered a legitimate need (based on Avodah Zarah 18b).

The previous Chief Ashkenazic Rabbi of Israel ruled against fur imports from China, where animals are often skinned alive. There is a growing awareness of the many cruelties involved in producing fur.

One has to wonder what kind of lesson young people are learning when they see worshippers arriving in synagogue in fur coats on the Sabbath day? Instead of reinforcing the many beautiful Jewish teachings about compassion to animals, are we teaching them that expensive status symbols and conspicuous consumption are more important than respect for God’s creation?

If there were a reduction in the wearing of fur, not only would tens of thousands of animals benefit from our compassion and concern—we, too, would benefit by becoming more sensitive and more humane, as Jews and civilized human beings. We would be setting an example for the rest of the world that says: There is no beauty in cruelty.

We’re nearing a time when the Earth will not provide as bountifully as it has in the past. In exchange for a loss of resources, I believe the Earth is pleading for us humans to return to ourselves, our deep souls, so we recognize a bounty that lives within us. Could this lead to the feeling of fertility in the human spirit, we may extend the times of plenty.

Answering this call is not easy. We cannot stop deadlines so we may each have the time return to ourselves as a form of resiliency. It’s a necessary evil to take this time. We may feel that we’re missing out on other activities, events, or conversations, or that we are not getting done as much work as we need to do. Yet there are moments in each day that we can seek the quiet retreat and go a little deeper, find a little more space.

Since I received the Elul writing project, I've decided to practice coming back to myself and following my instincts around taking time to be alone. The result has been time after work dancing, painting, hanging art, swimming, hiking, and listening! Who knew I had so much to say to myself. Some hangouts have been hard; I haven’t been the best of company at those times. But I exit these periods of time alone with a better understanding of me and my method of interacting with the world. I tune in with what my body wants, my spirit and my tongue for speech…I react with kindness to my friends and family, and say what I mean, say what I need. As a wise woman once told me, me are always working to maintain our ‘neutral.’

I think our souls are like bread dough that needs warmth to rise: our souls desire the heat of our beings to nurture our internal culture. At some point we get punched down as a test to our abilities, and need to remind ourselves of our importance, kindness, and intelligence to rise back up, overflowing the bowl. We bake the loaf, swallow a chapter of life, and start another.

Let’s bake bread with those around us—encourage our friends to take space to nurture themselves and warm the internal culture that is their ‘soul bread.’ For this New Year, let us practice feeding ourselves, for we can only effectively exchange light with others when we do.

Molly Bajgot is a senior undergraduate student at the University of Massachusetts, Amherst studying Sustainable Food and Farming with a concentration in Food Systems and Production. She is a strong believer in holistic systems and loves to cook, sing loudly, and live in the Pioneer Valley.

First, it ignores the many problems related to stunning, their preferred method of slaughter. These are thoroughly covered in the book, “Slaughterhouse: The Shocking Story of Greed, Neglect, and Inhumane Treatment Inside the U.S. Meat Industry,” by Gail Eisnitz. Through many interviews with slaughterhouse workers and USDA inspectors, she carefully documents in gut wrenching, chilling detail the widespread, unspeakable torture and death at U.S. slaughterhouses where animals are stunned prior to slaughter.

The book discusses cases where animals are dismembered while still alive when the stunning is not properly performed, which frequently happened under the frenzied slaughterhouse conditions . Here is the testimony of one worker, on cow slaughter: “A lot of times the skinner finds a cow is still conscious when he slices the side of its head and it starts kicking wildly. If that happens, … the skinner shoves a knife into the back of its head to cut the spinal cord.” (This paralyzes the animal, but doesn’t stop the pain of being skinned alive.)

And of another worker, on calf slaughter: “To get done with them faster, we’d put eight or nine of them in the knocking box at a time… You start shooting [with the stunning gun], the calves are jumping, they’re all piling up on top of each other. You don’t know which ones got shot and which didn’t… They’re hung anyway, and down the line they go, wriggling and yelling” (to be slaughtered while fully conscious).

Many workers admit to becoming sadistic and cruel under the horrible conditions of their daily efforts.

Eisnitz’s closing comment, “Now you know, and you can help end these atrocities,” is still applicable. While her research involved only U.S. slaughterhouses, it is likely in today’s highly competitive markets that conditions in Polish and other country’s slaughterhouses are not very different.

Second, the Polish government ignores the many factors in the shechita process designed to minimize pain. Animals are to be killed by a shochet (ritual slaughterer), a religious Jew who is especially trained and certified. He kills the animal with a single stroke, using a very sharp knife that is inspected frequently to make sure there are no imperfections, causing a rapid loss of consciousness and a minimum of pain.

Unfortunately, as in non-kosher slaughterhouses, shechita is not always carried out perfectly under current mass production conditions. The horrible treatment of animals at the largest kosher slaughterhouse in Postville, Iowa, revealed by undercover videos, is one example. And even when shechita is properly carried out, animals are killed to create products that are very harmful to human health. Also, shechita involves the final seconds of the animals’ lives, but the many months of mistreatment of the animals on factory farms should also be considered. While Jewish Vegetarians of North America, of which I am president emeritus, opposes all forms of slaughter, because animal-based diets and agriculture are inconsistent with basic Jewish teachings on health, compassion, environmental sustainability, and conservation of resources, we protest when shechita is selected for special criticism or is banned.

The Polish government fails to extend its commendable, though misguided, concern for animal welfare during the final minutes prior to slaughter to the many abuses that occur for months on factory farms in Poland and other countries. Just a few examples: (1) Male chicks at egg-laying hatcheries are killed almost immediately after birth, since they can’t lay eggs and have not been genetically programmed to produce much flesh. (2) Dairy cows are artificially impregnated annually on “rape racks,” so that they will be able to continue ‘giving’ milk, and (3) their babies are taken away almost immediately, often to be raised as veal under very cruel conditions.

If the Polish government wants to improve conditions for as many animals as possible, they should take steps to reduce the consumption of meat and other animal products. Besides reducing the number of animals suffering on factory farms, this would have additional benefits:

* There would be a reduction in the widespread heart disease, several types of cancer, and other diseases afflicting many people.

* There would be a reduction in the emission of greenhouse gases. While the world is increasingly threatened by climate change, a 2006 UN Food and Agriculture Organization report, “Livestock’s Long Shadow,” indicated that animal-based agriculture emits more greenhouse gases (in CO2 equivalents) than is emitted by the cars and all other means of transportation worldwide combined.

* There would be a reduction in environmental problems, including deforestation, soil erosion, water pollution, loss of biological diversity, and desertification.

* Resources would be used more efficiently. In an increasingly thirsty and energy-dependent world, a person on an animal-based diet requires up to 14 times as much water (mainly for irrigating feed crops) and 10 times as much energy as a person on a vegan (only plants) diet.

* There would potentially be a reduction in the number of hungry people. At a time when food prices are skyrocketing, an estimated 20 million people are dying annually worldwide from hunger and its effects, and almost a billion of the world’s people are chronically hungry, 70 percent of the grain produced in the United States and 40 percent produced worldwide are fed to farmed animal. What makes that even more shameful is that the corn, soy, and oats that are high in fiber and complex carbohydrates are converted into animal products that are devoid of these nutrients, but high in cholesterol and saturated fat that are very harmful to health.

Given the history of centuries of anti-Semitism in Poland, including the collaboration by some Poles and the denial-through-silence of many Poles while the Nazis were exterminating millions of Jews on Polish soil, Poland should be especially cautious and ashamed about banning ancient Jewish practices. If people like the Danes or Dominicans or residents of Shanghai, who each rescued thousands of Jews, were to ban shechita, that would be an ignoble mistake, but for Germans or Poles to try to outlaw shechita resonates especially bitterly in light of their recent genocidal histories. Their adoption of such a ban deserves particular condemnation and vilification.

“Slaughtering by its very nature causes the animals great suffering.”

Who said this? A vegan activist or someone from an animal rights group?

That’s what you’d think, but prepare to be shocked: The statement was made by a major Israeli dairy and meat producer, Tnuva.

The company is currently the defendant in two independent class action suits related to the mistreatment of animals at its Beit She’an slaughterhouse, where it produces meat under the name Adom Adom.

The claims are based on an undercover video documenting animal abuse at the slaughterhouse that was shown In December 2012 on Israel Channel 2 television’s Kolbotek. Among the appalling images were calves and lambs beaten and electrically shocked, dragged on the floor by a forklift, walked on, rode on and thrown into the air.

Two separate class action suits filed by two Orthodox women, Ruth Kolian and Perach Amzeleg, were heard in Jerusalem District Court on May 20. The women and their lawyers argued that many consumers of Tnuva meats suffered great anguish when they saw the undercover video and realized that they were deceived by Tnuva ads, which created the false impression of humane treatment of animals based on strict regulations.

They claimed that Tnuva’s deceptions enabled the company to make illegal profits because many consumers would not have bought meats from them if they were aware of the abuses at the slaughterhouse. Both plaintiffs say they will donate any funds gained from their suit to an animal welfare organization.

To the surprise of many, Tnuva did not argue at the court hearing that its treatment of animals is humane. Its representatives admitted that the meat production process involves cruelty that would shock any viewer and does not conform to people’s inherent standards of animal welfare.

“There is no reason to assume the claimed damage of ‘profound shock, anger, repugnance and sadness’ would not have been caused to consumers even if what had been documented and broadcast had been the usual, violent procedure in accordance with the regulations concerning the animals at the time of their slaughter, the legality of which is not in dispute,” they claimed. They argued that people who eat meat are aware of the cruelties involved in meat production and don’t want to be reminded of them.

Kolian had obtained friend of the court notes in the form of rabbinic rulings from Sephardi Rabbi Shlomo Yosef Mahfoud, head of the Badatz kashrut system, and from the Ashkenazi Eda Haredit slaughter board that meat produced with unnecessary cruelty should not be given kosher certification.

This is very significant because even if shechita, which is designed to minimize animal pain, is carried out perfectly –which does not always happen under current mass production slaughter conditions – the terrible abuses of animals on factory farms should be considered, in terms of possible violations of tsa’ar ba’alei chaim, the prohibition against causing unnecessary “sorrow to animals.” Some examples are: egg laying hens are kept in spaces so small that they can’t easily lift even one wing; to avoid hens harming each other by pecking other hens in frustration under the very unnatural conditions, the tips of hens’ beaks are painfully seared off; male chicks at egg-laying hatcheries are killed right after birth because they can’t lay eggs and have not been bred to grow fat quickly as broilers are: dairy cows are artificially impregnated annually so that they can continually be milked; their calves are taken away almost immediately, the males generally to be raised for veal, under very cruel conditions. Many more examples can be given.

Making the situation even more shameful, the widespread mistreatment of animals on factory farms creates products that contribute significantly to heart disease, several types of cancer, and other chronic, degenerative diseases, and their production worsens climate change and other environmental threats to humanity. A 2009 report, “Livestock and Climate Change,” by two environmentalists associated with the World Bank indicated that the livestock sector is responsible for at least 51 percent of all human-induced greenhouse gases. This is largely because the huge amount of methane emitted by cows, goats, and other ruminants is 72 to 105 times as potent in warming the planet as CO2 in the 20-year periods during which most methane that enters the atmosphere disappears.

In view of the above and more, we believe that the Jewish community should address the many moral issues related to animal-based diets and seriously consider if Jews should shift to nutritious plant-based diets. Such a shift would help revitalize Judaism by showing the relevance of Judaism’s eternal teachings about preserving human health, treating animals with compassion, protecting the environment, conserving natural resources, and helping hungry people, and would also help shift our imperiled planet onto a sustainable path.

Pauline Dubkin Yearwood is the managing editor of The Chicago Jewish News.

Assumptions for Energy Actions

General disclaimer:

The purpose of this program is to demonstrate our shared impact as a group, and so we’ve taken advantage of U.S. national averages.  Depending on where you live and your specific energy circumstances, your individual results may vary.

To learn more about your personal energy use and savings, we suggest using the ENERGY STAR Home Energy Yardstick: https://www.energystar.gov/index.cfm?fuseaction=HOME_ENERGY_YARDSTICK.showGetStarted&s=m.

Energy savings accounted in this program relate only to direct energy consumed.  Estimated savings do not include embodied energy or lifecycle analysis.

Energy Action #1: 
We assume that you’ll gain a bit of wisdom by assessing your energy use.  Remember, the real impact starts when you ACT on what you’ve learned!

Energy Action #2: 
This assumes that 60 watt incandescent light bulbs are replaced with 13 watt compact fluorescents, and that lights are on for 3 hours per day. This saves 51 kWh per year per bulb switched, which is 153 kWh per year for three bulbs. The national average for kWh to CO2e is = 1.55536126/ pounds CO2/kWh, which gives a total savings for this action of 237.97027278 lbs of CO2e.

Sources:ENERGY STAR Data Book Worksheet for 2011. More of these details and assumptions are available in a downloadable spreadsheet at http://www.epa.gov/climatechange/Downloads/ghgemissions/GHGCalculator.xls. kWh to CO2e conversion from http://www.epa.gov/cleanenergy/energy-resources/refs.html.

Facts about CFLs mentioned in the action are available at http://www.energystar.gov/index.cfm?c=cfls.pr_cfls_about#how_work and http://www.energystar.gov/index.cfm?fuseaction=find_a_product.showProductGroup&pgw_code=LB .

Energy Action #3:

Assumptions for Food Waste Actions

#1: We assume that you’ll gain wisdom by tracking your food waste.  Remember, the real impact starts when you ACT on what you’ve learned!  Stay tuned.
#2-12: In this Year of Action we present a total of 11 food waste actions with practical impact.  Since it’s nearly impossible to know how much savings can accrue from any one action, we’ve settled on a different strategy.  We know that in the United States, the average person wastes 1400 kilocalories (food calories) per day, which is a total of 511,000 food calories per year.

Rabbi Ed Rosenthal

“In the Beginning God created the heavens and the earth. And the earth was null and void, and darkness was upon the face of the deep. And the Spirit of God hovered on the surface of the water.” (Gen.1:1-2).

While we are taught that God is omnipresent and there is no place where the Divine presence does not dwell; there are few places that evoke a spiritual experience or a connection with the Divine more surely than the surface of water. Stand on a beach and look out to the endless expanse of the sea, and we feel God’s power. Contemplate the still, calm surface of a quiet lake and we feel God’s peace. Sit on the bank of a meandering river and feel God’s presence.

Yet we Jews have never been contented just looking at the surface of anything. We delve deep into our sacred texts. We dive into social justice. We are not content just living in the world; we want to change it. We talk about being partners with God in creation and Tikkun Olam. Indeed, the Jewish environmental community is a stellar example of individuals who are passionate about repairing the world, not because it is the popular thing to do or because it is “politically correct,” but because we are Jews. We see environmentalism not as a fad but as a religious and moral imperative. It is our responsibility as Jews to reverse the damage that humans have caused to our planet.

For all the noble efforts to raise awareness of the environment in the Jewish world however, it would seem that we have missed one essential element. Stand on the beach, the bank or the shore and all looks peaceful and right. The price of waterfront real estate alone will attest to its beauty and desirability, but do not be deluded. There is darkness upon the face of the deep.

With seventy-one percent of our planet covered in water, where is the voice of the Jewish environmental community about the virtual rape of the oceans and waterways of the world? On the surface, it would appear that the Jewish environmentalist’s view of water conservation is limited to ground water utilization and the amount of energy used to get it from the aquifers to the field and faucet. All this, while enjoying our herring on Shabbat and Sushi the rest of the week.

As a vegetarian, my mind reels at the number of animals (kosher and non-kosher) slaughtered every year for human consumption. The numbers according to the 2009 United Nations Food and Agriculture Organization Statistics Bureau[1] are:

· 298,284,486Cows

· 403,579,945 Goats

· 521,036,586 Sheep

· 1,343,635,030 Pigs

· 52,630,054,000 Chickens

If the number of animals slaughtered for human consumption is staggering, then the number of fish removed from the sea to feed ourselves, our livestock, our pets or as simple waste from “bycatch[2]” is incomprehensible. It is not in the millions. It is not in the hundreds of millions. It is not even in the billions. The number of fish removed from the sea each year to grace our plates and to please our palates is in the trillions. It is so high that exact figures cannot be provided. It is measured by the metric ton[3].

Where is the voice of the Jewish environmental community concerning our oceans? Perhaps it is because we view fish as parve, neither meat nor dairy, a culinary “no man’s land,” that it doesn’t require our attention. No Rabbi’s stamp of approval is necessary; just make sure it has scales and fins and you’re good to go. And let us not fool ourselves. There are plenty of Jews who are eating “seafood” that tastes much better than carp, of which no rabbi would approve.

When it comes to terrestrial animals that we eat, we Jews are quick to speak about “Tzar Ba’alei Chaim,” the laws which prohibit causing pain to animals. We go to great lengths to make sure that our dogs and cats get fed before we feed ourselves. We talk about how humane Shechitah is, but also know that in the industrial age of slaughter even our ancient method is not without its pain and suffering. The rise of the new “Heksher Tzedek” is an indication that it is no longer enough that the animals slaughtered to be kosher are merely killed properly. They must also be treated with compassion throughout the course of their lives to really be “kosher.” However, since fish are not considered meat they are not considered the same as mammals and birds. Tzar Ba’alei Chaim is rarely, if ever, mentioned when it comes to fish.

We’ve been told for years that fish don’t feel pain. We’ve been told that fish have no memory. We’ve been told they don’t have a nervous system. I’m no scientist to debate the neurological evidence, but if you have ever seen fish in a trawler’s net, crushed under the weight of thousands of other fish, you know they feel pain. If you have ever seen a fish on a line, you have seen that they know fear. And if you’ve ever seen a fish gasping for air on the deck of a boat, you know that they suffer. Yet where is Tzar Ba’alei Chaim? Where is our compassion? Where is the Jewish voice?

In his book “Oceana: Our Endangered Oceans and What We Can Do To Save Them,” Ted Danson wrote: “Humans are terrestrial creatures. We live on the land, not in the sea. When we refer to the “environment,” we’re typically talking about our environment – the land, air, rivers, lakes, and coastlines where we live, work, and play. It’s no surprise that a study of charitable giving in America showed that of all donations directed toward environmental concerns, 99 percent went to agencies and organizations focused on terrestrial issues, while 1 percent went to groups working to protect the oceans and the sea life within them.[4]” It’s time for a change; a sea-change, if you will. It is time to raise the Jewish voice to save our oceans and seas.

The Jewish People has a long maritime heritage. Psalm 107 says: “They that go down to the sea in ships, who do their work on the great waters, these see the deeds of the Lord and God’s wonders in the deep.[5]” Most of us have not been privileged to experience the glory and majesty of the open ocean. We have not witnessed God’s awesome power on the high seas. Yet while those who do “go down to the sea in ships” in their industrial trawlers wreaking havoc on the ocean think only of profit, they do not see God’s wonders. As long as they see dollars instead of divinity they will continue to rape and pillage until there is nothing left.

The Jewish People is called to be a light unto the nations. It is time for the Jewish Environmental Community to raise the torch and shine the light on the disaster which is taking place at this very moment. We can no longer sit complacently by as our oceans are destroyed by greed and ignorance, simply because we don’t see beneath the waves. The most recent studies and data are telling us that at the current rate of depletion by the fishing industry, our oceans could be empty within the next fifty years. Yes, you read that correctly: Our oceans could be empty….. devoid of life….dead, within the next fifty years if we don’t do something now.

The Talmud says: “Those who have the capacity to eliminate a wrong and do not do so, bear the responsibility for its consequences.[6]” We Jews, like the vast majority of all environmentalists, are focused on the terrestrial world. The simple fact however, is that if we lose the oceans, the earth will follow. There is nothing we can do to sustain the world once we have destroyed the seas. It is undeniable that there is darkness upon the face of the deep. It is time for light to shine forth from Jewish environmentalists to dispel the darkness.

NEXT STEPS – What You Can Do:

• Follow our Blog: Tikkun HaYam – Repair the Seas, at repairtheseas.org
• Get a copy of the Monterrey Aquarium’s “Sustainable Seafood Guide” and keep it in your wallet. Do not buy seafood that is not deemed sustainable.
• Make sure that the restaurants you patronize only use sustainable seafood.
• Reduce your use of plastics.
• Use reusable water bottles.
• Organize or take part in a beach or river front cleanup.
• Support a Marine Environmental Organization and sign up for regular notifications of action alerts

o Oceana: http://oceana.org/en

o Sea Shepherd Conservation Society: http://www.seashepherd.org/

o Coral Restoration Foundation: http://www.coralrestoration.org/CRF/

o Save the Manatee Club: http://www.savethemanatee.org/

o Ocean Conservancy: http://www.oceanconservancy.org/

o Deep Sea Conservation Coalition: http://savethehighseas.org/

o Tag a Giant Foundation: http://tagagiant.org/

o Plastic Pollution Coalition: http://plasticpollutioncoalition.org/

· Be a true Blue and White Zionist and support Marine environmental organizations in Israel

o Israel Oceanographic and Limnological Research Center: http://www.ocean.org.il/mainpageeng.asp

o EcoOcean: http://www.ecoocean.org/Default.asp?LangId=2

o Zalul: http://www.zalul.org.il/en/info.asp

o Save our Sea: http://saveoursea.org.il/

[1]Food and Agriculture Organization of the United Nations Statistics Bureau – http://faostat.fao.org/site/569/DesktopDefault.aspx?PageID=569#ancor

[2]Merriam-Webster Dictionary: by-catch/noun – “the portion of a commercial fishing catch that consists of marine animals caught unintentionally.”

[3]A unit of weight equal to 2,000 pounds in the United States and 2,240 pounds in Great Britain. In most other countries a metric ton is equivalent to 2,204.6 pounds.

[4]Oceana: Our Endangered Oceans and What We Can Do To Save Them, by Ted Danson with Michael D’Orso, Rodale, New York, 2010.

[5] Psalm 107:23-24.

[6]Babylonian Talmud: Massechet Shabbat 54b

I wish that I had learned how to appreciate meditation and yoga when I was younger, I wish I hadn’t eaten countless slices of processed cheese in individual plastic wrappers, and wish I knew that when I invested my hard earned dollars on a new mattress for my apartment, I was investing in the flame retardant industry and harming my health. Although I was absolutely horrified to find out the dangers of each of these things and more, hindsight screams “HOW did you not know that?” But, the key is, that once I knew, I decided to no longer UNKNOW and made the conscious decision to change…relentlessly. It is too bad that we can’t have do-overs once we learn, grow and know. However, one thing that we CAN do, is to simply keep moving forward and actually use what we learn, when we learn it, to improve (like when I learned what really went into hot dogs– never again purchased or eaten!).

There are many reasons that we shop, eat, and live without a conscience – perhaps it’s the fear of change, maybe it’s about the cost of change, it could even be that we are overwhelmed with the thought of how much we need to change and do not know where to start, and maybe we don’t even really know some of the things that we need to be outraged about. The sin of unknowing affects us all, and one of the best ways that we can repair the world, and take care of each other is to continue to educate and inspire…and if we listen to each other, and act on what we know, and share it widely and kindly, imagine what a better life we can lead now, plus how it might benefit our future generations.

It’s not denial. I’m just selective about the reality I accept. ~ Bill Watterson

On Rosh Hashanah, we celebrate the New Year and give thanks for the creation of our world. We dedicate time to family and friends and we reflect on our past year and celebrate the start of the new year. It's the perfect time to make new goals for the year ahead and try to do better for yourself, your family, and our world.

Shopping for the holidays
Be eco-"logical" about planning your family gatherings right from the get-go. Shopping locally for an organic Rosh Hashanah meal, apples and honey will not only help support your neighbours and community, but you will also serve kind, chemical and pesticide-free food. And don't forget, shopping tools can be as important as the food itself. What a shame it is to carry home glorious food in a toxic throwaway.

Tote the right thing
Plastic bags are a thing of the past, but if you're toting a 99 cent reusable, you could be doing more harm than good. Non-woven polypropylene reusable bags are made from the same stuff as disposable plastic bags — petroleum (ick!) and have been found to have high levels of lead. It's time to carry on (literally!). Arm yourself with a bag that will last you all of your shopping to come. Try a fair-trade bag that is lab-tested, lead-free and is washable.

Dress your table
In Judaism, the colour white signifies transformation and purity. We strive to ensure that everything is clean, neat and sparkly and we traditionally dress our tables with a white tablecloth and white napkins. In keeping with the tradition, lose the chlorine bleach and adopt safe and responsible practices. Rosh Hashanah is a sacred holiday, so make sure your personal and shared environment is safe for your loved ones, and our planet.

Hands off!
Is it worth wearing gloves and feeling like you might pass out just to have shiny happy silver? Harmful silver polish has danger warnings about inhaling it or touching your skin. Do you want that hazard on your soup spoon? I would advise cleaning your silver with natural toothpaste or putting it in a sink with aluminum foil on the bottom — just add warm water and salt. Same sparkly results, but fume and residue-free. Take a whiff of that!

Table toppers
When you pull out the "good stuff" for the holidays, make sure it's actually, truly good for you. I believe that napkins and tablecloths that are vinyl, backed with plastic or even cotton, treated with chemicals (you know the ones that claim they are stain-proof or wrinkle-resistant?), should absolutely be avoided. Some consider cotton to be the world's 'dirtiest' crop due to its heavy use of insecticides. Choose natural linens like organic cotton, but regardless of your choice, please make sure they are reusable.

Pure and fresh
Some cut flowers are heavily sprayed with pesticides, fungicides and herbicides (with toxins that are banned in fields in Canada!). Then they are wrapped in plastic. We thought flowers were supposed to signify beauty and purity?! Don't fret, source local — you'll be surprised what's growing in your own backyard.

Prepare the meal
Since you've already gone out of your way to shop the local farmers' market, purchased your organic eats, and unpacked everything from your wonderful reusable bags, it's now time to cook smart so you don't undo all the good you've done! Think about your cooking method (this includes what you're cooking with, and on) before you begin your preparations. Be efficient and plan ahead — it will save you money, time (and energy, too) which only means you will have a few extra minutes to share with your loved ones on Rosh Hashanah.

Back to earth
Taking the time to compost your scraps instead of throwing them in the garbage diverts huge amounts of waste from our landfills and also helps make our gardens grow by giving it soil rich nutrients. Composting also reduces methane production, a very potent greenhouse gas that is released into our air from landfills. Stainless steel composters won't take on the smell (or colour) of your food scraps and it's nice enough to sit on your countertop. How's that for accessorizing?

Food for thought
Your food comes into contact with a lot, so choose kitchen stuff wisely. Cast iron, stainless steel, lead-free clay and glass are my ultimate choices for bakeware and cookware. I believe you should say no to non-stick (ick), and keep serveware and storage-ware glaze-free (lead and other stuff) and plastic-free (BPA and phthalates). I like glass best because it's safe and easy to store your leftovers in and to pop in the oven for reheating.

Bless all around
Tikkun 'olam, meaning perfecting or repairing of the world, is a major theme in modern Jewish social justice theology. It must be carried out by humans in partnership with God, and it is an important concept in environmentalism. It is said, that our ignorance and our poor choices have damaged the world. The good news (in my opinion), is that this problem can be fixed by switching out bad habits for healthier and smarter ones. As you recite the blessings on Rosh Hashanah, let each be a reminder to take care of our world, and all that constantly gives and takes care of us.

Pure brilliance
While you may think conventional candles serve a purpose, are beautiful to look at, and provide a sense of warmth and comfort to your home, you could be endangering yourself. When we burn paraffin candles, carcinogens fill the room with toxins that coat your walls, furniture, and lungs. Bring pure brilliance to your table and bless candles made from organic beeswax (the purest and most natural of all waxes — they glow, and clean your air, too).

Fruits of the earth
The blessing over the wine (or grape juice for those underage) is about acknowledging the fruits of the earth — so let's make sure that's exactly what we are drinking — pure fruit without pesticides and additives. Research has found that there is at least one form of pesticide found in every conventional bottle of wine, but some wines can have up to 10 different ones.

Clean it up
Now for the dirty talk… Whether you are tidying before the holidays, or on cleaning duty afterwards, you want your home to be truly clean. Studies show the average Canadian family consumes anywhere from 20 to 40 litres of toxic cleaning products each year (oy!). You can easily make safe and smart cleaning products using ingredients you can find in your own kitchen — and you won't have to sacrifice cleanliness (or your health!).

Dirty laundry
You've spent the time purchasing organic cotton linens to dress your Rosh Hashanah table, so it doesn't make sense to toss them in the wash with conventional detergent where they would swim in chemicals. Fabric softeners, dryer sheets and even dryer balls made from PVC should be avoided as they could contain some not-so-snuggly ingredients that are taking a toll on our health and our planet. Although these products are marketed to make us believe that the warm fuzzy bunnies, teddy bears, or babies are safe and comforting, we often overlook the fine print telling us that they might contain hazardous chemicals.

Rosh Hashanah is the perfect time to open up to new possibilities and be grateful for everything we have. More than anything, Rosh Hashanah offers the opportunity to turn inward, and ask ourselves, about the impact our actions have on our friends and family, our communities, and on the earth.

Welcome a fresh start and have a safe, happy, and healthy new year!

Download and share a free electronic version of the Eco Shabbat Guide, curated, written, and designed by the team at Borden Communications.

Why Bottled Water is Bad for the Environment: Consider these statistics from the non-profit organization Food and Water Watch before you spend money on bottled water:

• As much as 40 percent of bottled water is nothing more than bottled tap water
• The production of bottled water poses many environmental and health hazards; these include the fact that producing the bottles uses energy and emits toxic chemicals and that transporting the bottles across hundreds of miles negatively impacts climate change by wasting fossil fuels
• Approximately 75 percent of plastic water bottles are never recycled, despite being in demand by recyclers due to the high quality of the plastics used; these bottles will instead end up in landfills

What are the Alternatives: The best alternative to purchasing bottled water is to drink water from the tap. Saint Louis ranks first in the nation in the quality of its tap water. However, if you are looking for the purest quality water or don’t like the aftertaste of tap water, the best alternative is to purchase a water filter (either pitcher form or to attach to your water faucet).

Water on the Go: If you need water and you will be on the go or travelling out of town, use these simple steps to get the best quality water without the high cost to the environment and your health:

• Purchase a stainless steel reusable water bottle or a stainless steel thermos; fill it with tap water from home or with tap water at the airport if you are flying and can’t take water with you past the security screeners at the airport.
• If you are concerned about tap water quality, buy a reusable water bottle that has a built-in water filter.

The next time you are tempted to take the easy route and purchase a single, disposable water bottle, remember the costs of doing so. Rather than spending money on water that is essentially the same as what you get from the tap and supporting the wasted resources that go into making that plastic bottle, reach for your reusable bottle instead.

Resources: Food and Water Watch “Take Back the Tap” http://www.foodandwaterwatch.org/reports/take-back-the-tap/

Originally posted in jewishinstlouis at http://www.jewishinstlouis.org/blog.aspx?id=345

PR blurb for this class: If you think you are too busy for this session then it’s probably exactly what you need! Simplifying one’s life is a process, done most effectively with the support of others who are doing the same. Together we will explore the issues and principles of Voluntary Simplicity and share experiences, ideas, frustrations, and successes on the road to a simpler life, with an emphasis on the spiritual disciplines and rewards inherent in the simplifying process, using Jewish vocabulary.

Anava – Humility
Hodayah - Gratitude
Ba'al Tashkit & Haganat Hatevah - Avoiding Waste and Preserving Nature
Bitul Z'man - Wasting Time
Tzedek/Tikkun Olam- Social Justice and Improving the World
Kehilla – Community
Menuchah – Rest

Enjoy this video on the topic of Passing the Test of Wealth: A Challenge for Our Time!

These materials are posted as part of Jewcology’s Year of Jewish Learning on the Environment, in partnership with Canfei Nesharim. Jewcology thanks the Shedlin Outreach Foundation and the ROI community for their generous support, which made the Jewcology project possible.

See all Core Teaching Passing the Test of Wealth: A Challenge for our Time materials!

Learn more about the Year of Jewish Learning on the Environment!

Click here to hear Jewcology's podcast on Passing the Test of Wealth: A Challenge for Our Time.

These materials are posted as part of Jewcology’s Year of Jewish Learning on the Environment, in partnership with Canfei Nesharim. Jewcology thanks the Shedlin Outreach Foundation and the ROI community for their generous support, which made the Jewcology project possible.

See all Core Teaching Passing the Test of Wealth: A Challenge for our Time materials!

Learn more about the Year of Jewish Learning on the Environment!

Enjoy this Hebrew/English source sheet and study guide on the topic of Passing the Test of Wealth: A Challenge for Our Time. Discussion questions provided!

These materials are posted as part of Jewcology’s Year of Jewish Learning on the Environment, in partnership with Canfei Nesharim. Jewcology thanks the Shedlin Outreach Foundation and the ROI community for their generous support, which made the Jewcology project possible.

See all Core Teaching Passing the Test of Wealth: A Challenge for our Time materials!

Learn more about the Year of Jewish Learning on the Environment!

Passing the Test of Wealth: A Challenge for Our Time

By Rabbi Yonatan Neril[1]

The Talmud teaches that money is what stands a person on their feet.[2] The holy, conscious use of the physical world is a key means to serving G-d. Wealth can provide us with food, clothing, shelter and other needs. For one who is wealthy, proper use of wealth can be a force for positive change in the world.

The Talmudic sage Rabbi Ilai teaches that a person is revealed through actions in three areas, one of them being how one uses their money.[3] A different sage, Rabbi Yochanan, teaches that G-d’s Immanent Presence only rests on a person who is strong, rich, wise, and humble.[4] According to the Talmud, Moses was wealthy — and even used his wealth to carve the second set of tablets for the Ten Commandments.[5] The Judges he appointed over the Jewish people were also wealthy, so that they would not play favorites, according to Jewish sources.[6]

The Jewish tradition does not call for living as ascetics or in poverty. However, wealth can be a corrupting influence. Money and wealth, meant to be in service of higher aspirations and lofty deeds (such as charity), can instead become the aspiration itself. The means then become the end, and wealth changes from being an instrument for good to something that diminishes a person spiritually.

The Torah's narrative about the Exodus, receiving the Torah, and the Israelite experience in the desert teach us about a Jewish approach to material consumption. We will examine these experiences in turn.

The Exodus and Material Wealth

Rabbi Natan of Breslov teaches that Egypt was the heart of materialism – and was pervaded by a lust for money so intense it became like idol worship.[7] This powerful material desire led to the enslavement of the Israelites, in order to build Egypt's material infrastructure.

Part of Egypt's abundance (as a result of the fertility of the Nile River valley) was used in idol worship and in gratifying the elite's feeling of power. For example, Egyptians worshiped sheep as G-ds[8] because of their value. The Midrash teaches that the Egyptians even risked and lost their lives by pursuing the Israelites into the sea, in order to recapture the slave population and regain the wealth the Israelites had taken.[9] This irrational and spiritually unhealthy attachment to property is one aspect of what G-d wanted the Israelites to leave behind when they departed from Egypt.

According to Jewish sources, G-d charged the Israelites with the task of uplifting the wealth they took from Egypt, through holy use.[10] The Israelites brought out the holy potential in the Egyptians’ gold and silver by using them to create the Tabernacle, a physical vessel — a portable Temple in the desert — as the dwelling place for G-d in the world. After building this Tabernacle, they were also to elevate their remaining wealth by using it according to the commandments in the Torah, including doing acts of kindness to others.

Thus, when the Israelites emptied Egypt's wealth– the greatest resources available in the world at the time– they brought those physical things towards the purpose for which they were created, i.e. serving G-d. They passed a spiritual test, as well as a physical one. In so doing, they avoided the fate the Egyptians succumbed to in the Sea of Reeds.

Contrasting the Egyptians’ obsession with wealth with the Israelite use of wealth for holy purposes, we can begin to understand a Jewish approach to wealth.

Do Not Covet and Jealousy

A second lesson regarding a Jewish approach to wealth can be found in the Ten Commandments, received after the Exodus from Egypt. These commandmentsculminate with the 10^th commandment: “You shall not covet your neighbor's house. You shall not covet your neighbor's wife, his manservant, his maidservant, his ox, his donkey, or whatever belongs to your neighbor.”[11]

The Torah emphasizes not coveting what your neighbor has. The Torah does not say ‘do not covet a home,’ but ‘do not covet your neighbor’s home.’ Rabbi Daniel Kohn, a contemporary teacher in Jerusalem, links coveting to jealousy, i.e. feeling that one is not receiving what one should from the world. Jealousy is being upset with a perceived lack, based on what others have.

It would seem easy to avoid coveting what others have, especially when we are grateful for what we do have. Yet we find ourselves struggling with this commandment – wanting what others have, even though we know we shouldn’t. Why do people covet?

Coveting is grounded in a poor sense of what one needs and what one does not need. Given our path in life, there may be certain things we need and certain things we do not. Accordingly, Rabbi Kohn notes that coveting – wanting what another has – arises when a person loses sight of their actual needs. The person then begins to desire things for the wrong reasons: because others have it, or because having ‘it’ will give them pleasure or a feeling of power or importance. Due to our poor sense of what we need, we compare ourselves to others, and even judge our own value by how much we have.

When we are comparing ourselves to others, it may seem that we need the latest gadget: a new iPod or tablet computer, perhaps. Everyone else seems to be using them, so it must be something we need as well. At that point, it is worthwhile to look at what we actually need – and what is just coveting what another has.

Rabbi Yaakov Tzvi Mecklenburg[12] relates the command not to covet to another one: “You shall love the Eternal One your G-d with all your heart.”[13] He explains that the Torah emphasizes loving G-d with all of one’s heart to teach that a person should be fully committed to Divine service, and not split between love of the Eternal and love of physical pleasures.

In other words, what the heart yearns for is intimacy for G-d: a connection with a higher reality. When it does not get that, it covets things from the material world. These things cannot nourish the soul’s true hunger; it’s like drinking soda when the body needs real nourishment. Accordingly, when we covet physical objects, each time we get one we are not satisfied – we need another thing not long after buying the first one.

The Torah instructs us that to address an unhealthy materialistic lifestyle, we should increase our spiritual connection to G-d. In this way, spiritual satisfaction serves as a check against runaway consumerism.

The Midrash teaches that G-d “caused [Israel] to hear the Ten Commandments since they are the core of the Torah and essence of the mitzvot (commandments), and they end with the commandment ‘Do not covet,’ since all of them depend on [this commandment], to hint that for anyone who fulfills this commandment, it is as if they fulfill the entire Torah."[14] Rabeinu Bachya teaches that 'do not covet' seals the Ten Commandments because it is as weighty as all the other nine commandments, in that transgressing it will lead a person to violate the other commandments.[15]

“Do not covet” thus stands as one of the central messages of Divine revelation, and especially relevant in a time of rampant consumer desire. So a second Jewish lesson regarding our use of resources is that we can reduce our desire for physical things by finding other sources of spiritual satisfaction, and by deepening our spiritual connection to G-d.

Korach and Material Wealth

The story of Korach, following the receipt of the Ten Commandments, conveys a final Jewish teaching on material wealth. Korach, a leading member of the Israelite tribe of Levi, assembled a group of 250 prominent Israelites to challenge the leadership of Moses and Aaron in the desert. They said to Moses and Aaron, “…why do you raise yourselves above the assembly of G-d?”[16]

The Torah narrates the response G-d designated for Korach and his followers: “The earth beneath them opened its mouth and swallowed them and their houses, and all the men who were with Korah and all the property.They, and all they possessed, descended alive into the grave; the earth covered them up, and they were lost to the assembly.”[17]

What was behind the demise of Korach and his followers? To answer this, let us notice that the Torah twice mentions that the earth swallowed up all the property of Korach's assembly. The Talmud teaches that Korach was extremely wealthy; upon leaving Egypt he discovered and removed treasures that Joseph had hidden as Viceroy of Egypt.[18]

Rabbi Ephraim Luntchitz writes that the wealth of Korach's fellow rebels overtook them, generating power-seeking based on greed.[19] Reflecting upon this, he cautions that “money [can] rise up against a person and rule over him and cause him to go against his own intelligence and the awareness of his Acquirer [G-d]…This acquisition [money] leads its owner to great danger, and is what killed Korach, since he trusted in his wealth and then fell.”

According to this teaching, the wealth of Korach and his followers inflated their sense of entitlement, leading them to think that they, not Moses and Aaron, should lead the Jewish people.

Rabbi Daniel Kohn teaches that wealth misled Korach into thinking that power, self-worth and importance come from external sources. Having so much wealth led him to confuse outer sources of value with inner ones, and to develop a ‘taking,’ egotistical mentality.

As a society, we also tend to prioritize wealth and consumption instead of intrinsic sources of satisfaction like relationships and personal growth. However, academic studies point out that these intrinsic goals are in fact more important to happiness and satisfaction. For example, psychologists at the University of Rochester found that recent graduates had higher self-esteem and a greater sense of well-being when they achieved intrinsic goals (for example, meaningful relationships, health and personal growth) than extrinsic goals (like wealth, fame and personal image).[20]

Korach and his followers allowed their wealth to distort their perspective, ultimately leading them to challenge Moses’ leadership. As a result, Korach and his followers suffered a physical punishment similar to that of the wealth-obsessed Egyptians. The Egyptians were swallowed by the sea; Korach's assembly was consumed by the earth.

The Test of Wealth

Today’s western consumer society represents a new epoch in materialism, making the material wealth of the Egyptians pale by comparison. Professor James Twitchel, a sociologist of modern American society, writes that

“the average American consumes twice as many goods and services as in 1950… Branding, packaging, fashion and even the act of shopping itself are now the central meaning-making acts in our postmodern world… Shopping is the chief cultural activity in the United States.. .For most of us in the Western world, the act of shopping has very little to do with the necessities of life. We shop to satisfy desires, not needs, and in this act we help produce meanings for objects and, by extension, for ourselves.”[21]

For example, the motto of Nestle, “Do what feels good,” conveys the satisfaction of a physical desire from consuming their product.

The context of the original commandment "Do not covet” is an agrarian, pre-consumer society. In the first 3000 years of Jewish history, a person might have coveted their neighbor’s two-room house, donkey or field. We live in different times – modern, consumer-oriented and technological. Therefore we covet different things, and more of them: cell phones, tablet computers, luxury cars, fancy vacations and large homes. As advertisers learned long-ago, one who covets soon comes to consume.

Misuse of wealth, including through over-consumption, represents both a spiritual liability and a physical danger. Rabbi Elchanan Samet explains the view of Philo, a Greco-Jewish philosopher in first century Alexandria: "the family, the land and all of humankind can ultimately be destroyed as a result of failure to suppress desires for various pleasures."[22] In our times,there are clear links between over-consumption and environmental degradation.

The World Business Council for Sustainable Development, comprised of executives from major international corporations, notes that global consumption levels and patterns which impact the environment are primarily driven by three factors. The first factor is rapid global population growth, with the global population expected to reach nine billion by 2050, according to UN estimates.[23] The second is the rise in global affluence and associated consumption. Finally, the third factor is “a culture of ‘consumerism’ among higher income groups, which account for the greatest per capita share of global consumption.[24] The report continues that “global consumption is putting unsustainable and increasing stress on the Earth’s ecosystems.” In a similar vein, a report by National Geographiccites how “consumers in wealthy countries have a proportionately greater impact on the environment than others.”[25]

How much does present-day consumption draw on the resources of the earth? The “Living Planet Report 2012,” co-produced by the Zoological Society of London, the World Wildlife Fund, and The Global Footprint Network researched how many acres of biologically productive space the average person uses per year, in terms of their food, water, energy, and other consumption. The unit of measure is a global hectare (gha), a unit used by scientists to quantify the biocapacity of the earth. According to the report, “In 2008, the Earth’s total biocapacity was 12.0 billion gha, or 1.8 gha per person, while humanity’s Ecological Footprint was 18.2 billion gha, or 2.7 gha per person. This represents an ecological overshoot of 50 per cent. This means it would take 1.5 years for the Earth to regenerate the renewable resources that people used in 2007 and absorb CO2 waste.” The report also noted “a 30% decline in the health of species since 1970, based on 9,014 populations of

2,688 species of birds, mammals, amphibians, reptiles and fish.”[26]

Humanity’s environmental impact or ‘footprint’ on the planet is a ‘macro’ problem observed by thousands of scientists, in the form of air and water pollution, species extinction, and now climate change.[27] But at its core it is a ‘micro’ problem centered on the human being, his or her consumption, and the desires that drive that consumption. Multiplied by seven billion people it reaches a planetary scale. Consequently, global environmental problems will not be solved in any meaningful way unless billions of people decide to confront and elevate their desire for wealth and physical pleasure.

Today’s Choice

As a society and as individuals, how can we use our enormous wealth for good? One way for a person to avoid being controlled by wealth is to give it to people or causes that need it more than we do. For example, Rabbi Kohn teaches that in contrast to Korach, both Moses and Samuel stated that in all their years of service to the Jewish people, they never took anything for themselves. Giving tzedakah is a mitzvah, and represents an elevation and proper use of wealth.

Right after the story of Korach, G-d commands the giving of one tenth of one’s income to the Levites. This is the response and repair for his actions, to sanctify the Israelites' wealth and promote a mentality of giving to others. The current custom to give ten percent of one's income to charity can achieve this today.

Rebbe Nachman of Breslov teaches that donating to people in need is an effective way to break a mindset of just wanting to increase one's own material comfort level.[28] Instead of constantly seeking a nicer house, a fancier car, a more luxurious vacation, we can ask ourselves, do we need everything that we have? Do others have everything that they need? What can we give to others? And are we using our resources for holy purposes,[29] like the Israelites in the desert, or being taken over by them like the ancient Egyptians and Korach?

Over-consumption, driven by the enormous wealth of our society, poses both a spiritual and a physical challenge. The spiritual challenge is to overcome wealth's pull towards self-gratification and a sense of entitlement. The physical challenge manifests in environmental problems like species loss and pollution.

We are members of a society more wealthy than any in history, and we are being tested by our use of wealth in ways never before seen in the history of Jewish life. Jewish tradition teaches us to beware the dangers that wealth can pose. May we use our resources for holy purposes and to help others, and meet the tests that wealth presents.

This material was produced as part of the Jewcology project. Jewcology.comis a new web portal for the global Jewish environmental community. Thanks to the ROI communityfor their generous support, which made the Jewcology project possible.

Rabbi Yonatan Neril founded and directs Jewish Eco Seminars, which engages and educates the Jewish community with Jewish environmental wisdom. He has worked with Canfei Nesharim for the past six years in developing educational resources relating to Judaism and the environment.

These materials are posted as part of Jewcology’s Year of Jewish Learning on the Environment, in partnership with Canfei Nesharim. Jewcology thanks the Shedlin Outreach Foundation and the ROI community for their generous support, which made the Jewcology project possible.

See all Core Teaching Passing the Test of Wealth: A Challenge for our Time materials!

Learn more about the Year of Jewish Learning on the Environment!

[1] The author thanks Evonne Marzouk for her helpful editorial comments.

[2] Babylonian Talmud, Tractate Sanhedrin 110a

[3] Babylonian Talmud, Tractate Eruvin 65b

[4] Babylonian Talmud, Tractate Nedarim 38a

[5] Babylonian Talmud, Tractate Nedarim 38a

[6] Rashi to Exodus 18:21, based on Mechilta (a Midrash).

[7] Likutei Halachot, Hilchot Purim, 6:1. Rabbi Natan was Rebbe Nachman of Breslov's main student.

[8] Midrash Shemot Raba 11

[9] Midrash Mechilta, cited in Rashi to Exodus 14:5. See also Exodus 12:36

[10] Likutei Halachot, Hilchot Purim, 6:9

[11] Exodus 20:14, Judaica Press translation

[12] In his book Haketav VehaKabala, published in 1839 in Prussia.

[13] Deuteronomy 6:5

[14] Midrash Melech Moshiach, as quoted in Torah Shelma. See also Zohar Chadash 44c. Parparoth Lechokhmah, Mekhilta, Yitro discusses how ‘do not covet' includes all the other commandments, as citedby R' Aryeh Kaplan in Rebbe Nachman’s Stories, story #12..

[15] In Kad HaKemach. See also Siftei Cohen for a similar point.

[16] Numbers 16:3

[17] Deuteronomy 16:32-33

[18] Babylonian Talmud, Tractate Sanhedrin 110a

[19] Author of Kli Yakar, Prague 1550-1619, commentary to Deuteronomy 11:6

[20] Edward Deci et. Al, in Journal of Research in Personality, June 2009. Cited in LiveScience, by Robert Goodier, 6.2.2009, online at http://www.livescience.com/5462-happiness-wealth.html

[21] Lead Us Into Temptation: The Triumph of American Materialism, by James B. Twitchell, Columbia University Press: New York, 1999, p. 18, 14, 25, and 31 respectively.

[22] "The Tenth Commandment: 'You Shall Not Covet.'" Online at http://www.vbm-torah.org/parsha.63/17yitro.htm. Translated by Karen Fish.

[23] UN News Center, “World population to reach 9.1 billion in 2050, UN projects,” 2.25.2005, online at http://www.un.org/apps/news/story.asp?NewsID=13451&Cr=population&Cr1

[24] “Sustainable Consumption Facts and Trends, From a Business Perspective,” World Business Council for Sustainable Development, p. 9, online at http://www.mapeo-rse.info/sites/default/files/Sustainable_consumption_facts_and_trends_from.pdf

[25] “Greenscan 2009 Survey—Consumer Choice and the Environment—A Worldwide Tracking Survey,” online at http://environment.nationalgeographic.com/environment/greendex/2009-survey/

[26] See report “Living Planet 2010: Biodiversity, Biocapacity, and Development,” available online at http://www.footprintnetwork.org/press/LPR2010.pdf

[27] A study in the journal Nature states that the global ecosystem “is approaching a planetary-scale critical transition as a result of human influence.” See “Approaching a state shift in Earth’s biosphere,” Barnosky et al, June 7, 2012, online at http://www.nature.com/nature/journal/v486/n7401/full/nature11018.html

[28] Likutey Moharan 13:1, see also Likutey Halachot, Hilchot Tefillah 4:14 by Rabbi Natan Sternhartz

[29] For more on this theme, see the materials on ‘Holy Use: Relating to Resources Sustainably,” at http://www.canfeinesharim.org/coreteaching7/

Passing the Test of Wealth: A Challenge for Our Time

By Rabbi Yonatan Neril[1]

The Talmud teaches that money is what stands a person on their feet.[2] The holy, conscious use of the physical world is a key means to serving G-d. Wealth can provide us with food, clothing, shelter and other needs. For one who is wealthy, proper use of wealth can be a force for positive change in the world.

The Jewish tradition does not call for living as ascetics or in poverty. However, wealth can also be a corrupting influence. A wide range of rabbinic teachings provide insights on the place of wealth in Jewish thinking. One particular example is the story of Korach, which expresses the harm that can come from material wealth.

Korach, a leading member of the Israelite tribe of Levi, assembled a group of 250 prominent Israelites to challenge the leadership of Moses and Aaron in the desert.[3]The Torah narrates the response G-d designated for Korach and his followers: “The earth beneath them opened its mouth and swallowed them and their houses, and all the men who were with Korach and all the property.”[4]

What was behind the demise of Korach and his followers? Based on the Torah mentioning that the earth swallowed up all the property of Korach's assembly, the Talmud teaches that Korach was extremely wealthy.[5]

Rabbi Ephraim Luntchitz writes that the wealth of Korach's fellow rebels overtook them, generating power-seeking based on greed.[6] Reflecting upon this, he cautions that “money [can] rise up against a person and rule over him and cause him to go against his own intelligence and the awareness of [G-d]…This acquisition [money] leads its owner to great danger, and is what killed Korach, since he trusted in his wealth and then fell.”

According to this teaching, the wealth of Korach and his followers inflated their sense of entitlement, leading them to think that they, not Moses and Aaron, should lead the Jewish people. Korach and his followers allowed their wealth to distort their perspective, ultimately leading them to challenge Moses’ leadership. As a result, Korach's assembly (and their property) was consumed by the earth.

Today our society is also being misled by our wealth, with serious harm as a potential consequence. We have been living comfortably upon the abundant resources of the world, and feeling secure with our possessions and advanced technology, without fully recognizing the effects of our actions.

A report of the World Business Council for Sustainable Development, comprised of executives from major international corporations, identifies ‘a culture of ‘consumerism’ among higher income groups, which account for the greatest per capita share of global consumption.[7] The report continues that “global consumption is putting unsustainable and increasing stress on the Earth’s ecosystems.” A report by National Geographic also notes that “consumers in wealthy countries have a proportionately greater impact on the environment than others.”[8]

How much does present-day consumption draw on the resources of the earth? The “Living Planet Report 2012,” co-produced by the Zoological Society of London, researched how many acres of biologically productive space the average person uses per year, in terms of their food, water, energy, and other consumption. The unit of measure is a global hectare (gha), a unit used by scientists to quantify the biocapacity of the earth. According to the report,

“In 2008, the Earth’s total biocapacity was 12 billion gha, or 1.8 gha per person, while humanity’s Ecological Footprint was 18.2 billion gha, or 2.7 gha per person. This represents an ecological overshoot of 50 per cent. This means it would take one and a half years for the Earth to regenerate the renewable resources that people used in 2007….”

Humanity’s environmental impact or ‘footprint’ on the planet is a ‘macro’ problem observed by thousands of scientists, in the form of air and water pollution, species extinction, and now climate change.[9] But at its core it is a ‘micro’ problem centered on the human being, his or her use of money, and the desires that drive our consumption. As members of affluent Western society, how will we use our wealth for good?

One way for an individual to avoid being controlled by wealth is to give it to people or causes that need it more than we do. Rebbe Nachman of Breslov teaches that donating to people in need is an effective way to break a mindset of just wanting to increase one's own material comfort level.[10] Instead of constantly seeking a nicer house, a fancier car, a more luxurious vacation, we can ask ourselves, do we need everything that we have? Do others have everything that they need? What can we give to others? And are we using our resources for holy purposes,[11] or being taken over by them like Korach?

In our contemporary consumer culture, over-consumption represents a particular challenge. We are members of a society more wealthy than any in history, and we are being tested by our use of wealth in ways never before seen in the history of Jewish life. Jewish tradition teaches us to beware the dangers that wealth can pose. May we use our resources for holy purposes and to help others, and meet the tests that wealth presents.

This material was produced as part of the Jewcology project. Jewcology.comis a new web portal for the global Jewish environmental community. Thanks to the ROI communityfor their generous support, which made the Jewcology project possible.

Rabbi Yonatan Neril founded and directs Jewish Eco Seminars, which engages and educates the Jewish community with Jewish environmental wisdom. He has worked with Canfei Nesharim for the past six years in developing educational resources relating to Judaism and the environment.

These materials are posted as part of Jewcology’s Year of Jewish Learning on the Environment, in partnership with Canfei Nesharim. Jewcology thanks the Shedlin Outreach Foundation and the ROI community for their generous support, which made the Jewcology project possible.

See all Core Teaching Passing the Test of Wealth: A Challenge for our Time materials!

Learn more about the Year of Jewish Learning on the Environment!

[1] The author thanks Evonne Marzouk for her helpful editorial comments.

[2] Babylonian Talmud, Tractate Sanhedrin 110a

[3] Numbers 16:3

[4] Deuteronomy 16:32

[5] Babylonian Talmud, Tractate Sanhedrin 110a

[6] Author of Kli Yakar, Prague 1550-1619, commentary to Deuteronomy 11:6

[7] “Sustainable Consumption Facts and Trends, From a Business Perspective,” World Business Council for Sustainable Development, p. 9, online at http://www.mapeo-rse.info/sites/default/files/Sustainable_consumption_facts_and_trends_from.pdf

[8] “Greenscan 2009 Survey—Consumer Choice and the Environment—A Worldwide Tracking Survey,” online at http://environment.nationalgeographic.com/environment/greendex/2009-survey/

[9] A study in the journal Nature states that the global ecosystem “is approaching a planetary-scale critical transition as a result of human influence.” See “Approaching a state shift in Earth’s biosphere,” Barnosky et al, June 7, 2012, online at http://www.nature.com/nature/journal/v486/n7401/full/nature11018.html

[10] Likutey Moharan 13:1, see also Likutey Halachot, Hilchot Tefillah 4:14 by Rabbi Natan Sternhartz

[11] For more on this theme, see the materials on ‘Holy Use: Relating to Resources Sustainably,” at http://www.canfeinesharim.org/coreteaching7/

It can be difficult to find eco-friendly fabrics. Many clothes are made from petroleum based fabrics, such as polyester. Even natural fabrics are grown or treated with major amounts of pesticides and chemicals that aren’t good for the environment. When possible, look for organic cotton. While they aren’t yet widely available, you can also try to find clothes with labels certifying the clothing as fair trade or environmentally friendly, such as Fair Trade Certified, GOTS – The Global Organic Textile Standard, and Oeko Tex 100 certified.

Since it’s difficult to find eco-friendly clothes, try to reduce the amount of new clothing that you buy. At the time of purchase, consider whether the article will last for you. Some trendier items will clearly be discarded after a short time. Consider trying to buy styles that will be suited for a longer lifespan. Be sure that you really like the clothing you buy so that you don’t end up with a closet full of items that have only been worn a few times. Also, keep your closet organized, so that you don’t buy more of something that you already have.

Consider alterations or re-purposing for items that no longer fit or that have gone out of style. Try a re-weaving company, such as Denim Therapy, to mend the holes in your jeans.

When it’s time to buy new clothes, consider e-bay and vintage or re-sale shops. These are especially helpful for children’s clothes, since childrenoften grow faster than the time it takes to show much wear on their clothes. Another way to recycle is to have a clothing swap with friends or colleagues, such as members of your book club, yoga class or members of an organization you belong to.

You should also consider the impact of cleaning your clothes. Dry cleaning uses many chemicals so you should try to buy clothes that don’t need to be dry cleaned. For those that do need dry cleaning, try to let them breathe on a hanger for 24 hours before stuffing them back on the rod between other clothes. Airing your clothes will significantly reduce the need for dry cleaning, which is good for the environment and for your wallet. When you wash clothes, aim for cooler water and cooler drying temperature, when possible. Laying out some of your items to dry helps the environment and keeps your clothes looking nice longer.

And remember to donate your used clothes to clothing drives or to charitable re-sale shops. You will be helping others, as well as keeping items out of landfills.

Originally posted on jewishinstlouis.org at http://www.jewishinstlouis.org/blog_post.aspx?id=5452

In this video, Rabbi Yonatan Neril argues that our forefathers have been reusing objects and elevating the physical for thousands of years, a path we must try to follow in today's disposable society.

These materials are posted as part of Jewcology’s Year of Jewish Learning on the Environment, in partnership with Canfei Nesharim. Jewcology thanks the Shedlin Outreach Foundation and the ROI community for their generous support, which made the Jewcology project possible.

See all Core Teaching Holy Use: Relating to Resources Sustainably Materials!

Learn more about the Year of Jewish Learning on the Environment!

Click here to hear Jewcology's podcast on Holy Use: Relating to Resources Sustainably.

These materials are posted as part of Jewcology’s Year of Jewish Learning on the Environment, in partnership with Canfei Nesharim. Jewcology thanks the Shedlin Outreach Foundation and the ROI community for their generous support, which made the Jewcology project possible.

See all Core Teaching Holy Use: Relating to Resources Sustainably Materials!

Learn more about the Year of Jewish Learning on the Environment!

Enjoy this Hebrew/English source sheet and study guide on the topic of Holy Use: Relating to Resources Sustainably. Discussion questions provided!

These materials are posted as part of Jewcology’s Year of Jewish Learning on the Environment, in partnership with Canfei Nesharim. Jewcology thanks the Shedlin Outreach Foundation and the ROI community for their generous support, which made the Jewcology project possible.

See all Core Teaching Holy Use: Relating to Resources Sustainably Materials!

Learn more about the Year of Jewish Learning on the Environment!

Holy Use: Relating to Resources Sustainably

By Rabbi Yonatan Neril [1]

We live within a society transformed by the consumer revolution. In the mid- and late 20^th century, consumer products became widely available in the United States and Europe. When something breaks, the question may arise, repair it, or get rid of it and buy a new one? If it is cheaper to buy a new one, many people are reluctant to go through the hassle of trying to repair it. With material goods so abundant and cheap today, it is easy to throw things away. We discard clothing and appliances and buy new ones instead of repairing them, or throw away useable items because they are a few years old and maybe outdated by new products.

People living in consumer society relate to material objects in a vastly different way than people did in previous times.[2] The decision whether to reuse or discard an object in part emerges from how a person relates to material possessions: as essential or expendable, indispensable or disposable. This is where Jewish tradition is so relevant today. Age-old Jewish teachings reveal a Jewish vision for 'holy use' of the material world which can reorient a person toward environmentally sustainable resource use. These teachings can deepen our understanding and inform our actions about a subject in which the Western world has recently taken an interest. We will explore how reuse of material objects contains physical benefits for people and the planet and spiritual fruits as well.

Jacob and Small Vessels

A teaching from the Midrash (rabbinic commentary on the Torah) sheds light on a Jewish ethic of sustainable resource use. Before the epic encounter between Jacob and Esau, Jacob brought his family and possessions across a stream. He returned at night to the other side of the stream, and the Torah narrates that: “Jacob remained alone.” The rabbis see the word “alone” (levado) as superfluous, and understand it as related to the similar looking word lecado, “for his vessel,” yielding, “Jacob remained for his vessel.” That is, say the rabbis, he re-crossed the stream at night to recover a few small vessels he forgot to bring across.[3] Why did Jacob, facing an imminent confrontation with Esau and his 400-man militia, leave his family alone and vulnerable at night to recover a few forgotten flasks? Why were they so important to him?

The seeming absurdity of Jacob’s action becomes understandable when one examines Jacob's worldview: he believed that everything in his possession comes from G-d, has a specific purpose and must be used to its full potential. As one medieval commentary explains, each material item that a righteous person uses is a means toward a spiritual repair in the world.[4] Jacob went back for the vessels to ensure they were used in the optimal way. Had he not, their full potential would not have been realized. The truly righteous recognize the value of their G-d-given possessions, and are very careful with them, no matter how small or seemingly insignificant they are. While not overly attached to material things, they do not dispose of objects prematurely or use them inappropriately. Reuse is their message, not recycle.

Reuse as an Elevation of 'Sparks'

Rebbe Nachman of Breslov offers a teaching, based on Kabbalistic sources, that can also help us understand the likely reason for Jacob's actions. He writes:

…Everything in the world has in it sparks of holiness that fell at the time of the Shattering of the Vessels. “Shattering'' is the aspect of letters that shattered and fell into each and every thing of this world.[5] For every thing has its time: it must come at that time, to that person who shares the same root with those sparks in that thing. Thus, when that thing comes to this person, and he receives vitality from it–i.e., from the shattered letters that are there–through this the shattered letters are encompassed in this person, in his vitality. They become a complete entity, and infuse the vitality of the entire body. Through this the letters are restored and become complete. Then that thing must stay with this person, for him to use, until the letters and sparks that are associated with his root terminate. After this it leaves his possession for someone else; the time has come for the remaining letters to have an ascent. They share the same root with that other person and so depart for his possession.[6]

According to this understanding, an object comes to a person for the purpose of spiritual elevation. Reuse of a physical object enables a further spiritual elevation of the sparks of holiness within the object. The Talmudic sage Rabbi Yochanan ben Zakkai, on his deathbed, told his students to remove the vessels from his room lest they become contaminated by his corpse, and thereby unusable.[7] He acted so that others would be able to reuse the vessels after he died. In the 20^th century, Rabbi Yaakov Kanievsky, the Steipler Gaon, instructed his children to straighten a bent nail and use it in building their sukkah so that it would not go to waste. Byraising the sparks to Heaven, we also refrain from littering the earth. These examples show the relationship our Sages had with material objects, and the effort they invested in elevating the holy sparks in the objects.

Elevating Waste

The commandment of building a Sukkah (covered dwelling) is also relevant regarding reuse. The Torah instructs, “You shall make yourself the Festival of Sukkoth for seven days, when you gather in [the produce] from your threshing floor and your vat.”[8] Note that the verse links the festival of Sukkoth, whose primary mitzva involves living in the Sukkah, with the gathering in of produce from each Jewish farmer's wheat threshing floor and wine vat. The Rabbis of the Talmud pick up on this linkage to make a further connection—that the agricultural refuse from the threshing floor and wine vat should be used as the covering (schach), the most essential part of the Sukkah.[9]

Rabbi Natan of Breslov explains a deeper meaning of the Talmud's teaching.[10] The Sages teach that before the sin of eating from the Tree of Knowledge of Good and Evil, Adam did not produce waste because he fully assimilated everything he consumed. Rabbi Natan of Breslov notes that in the Garden of Eden, Adam and Eve were to eat fruit, but after their sin, people moved toward the level of animals by eating foods that grow from the ground, and having to work very hard to process grains into bread. The sin also led to a more animalistic way of life in which more waste is produced, unlike before the sin. We can repair the sin by showing we recognize that the agricultural waste from processing the wheat and grape harvest is not garbage. Rather, it can be used to create the Sukkah and enable celebrating within a holy space on the festival of Sukkot.

Material Goods in Modern Society

Reduce, reuse, recycle. What does this saying signify, and how does the Jewish tradition relate to it? The phrase contains within it a descending order of preference: first reduce, then reuse, and then recycle only as a last resort.[11] While recycling is often synonymous with 'green,' acts with far greater environmental impact are reducing what one uses in the first place, and reusing that which one does use.

In 1955, the retailing analyst Victor Lebow highlighted a trend in consumer society, away from greater mindfulness regarding possessions and toward a more short-term view. He wrote:

Our enormously productive economy…demands that we make consumption our way of life, that we convert the buying and use of goods into rituals, that we seek our spiritual satisfaction, our ego satisfaction, in consumption…We need things consumed, burned up, worn out, replaced, and discarded at an ever increasing rate.[12]

Western society ritualizes consumption, whereas Jewish practice ritualizes reuse. Jewish sources abound with examples of reusing ritual objects. The Torah notes that the copper firepans of Korach and his assembly were melted and reused to form the outer layer of the altar.[13] The Talmud records how two Sages, Rav Ami and Rav Asi, would reuse bread used in the ritual of making a courtyard eruv (ritual enclosure) for Shabbat by blessing over it and eating it.Concerning this reuse of ritual bread, Rav Ami and Rav Asi said, “Since one mitzvah was done with it, we should use it for another mitzvah.”[14] The principle these Talmudic sages state–of using a ritual object for multiple rituals–manifests in a number of other Jewish practices.

One example is a custom to use the myrtle from the lulav bundle (four species) of Sukkot as the pleasing fragrance for Havdala, based on the mystical tradition of the Zohar.[15] Many other examples exist.[16] What might be the reason for reusing ritual objects? Since one mitzva has been done with it, the object has been infused with holiness. In doing a separate mitzva, it is preferable to use such an object, because its elevated holiness will enable the second mitzva to be done at a higher level of sanctity.[17] The Jewish tradition therefore clearly contains instructions for reuse of certain objects, in this case for spiritual reasons.

The reuse of ritual objects contrasts with the trend Victor Lebow described above. Disposing of consumer items has only become more pronounced in the last half century, as material goods have become cheaper and more available. The cheapness of new products serves as a disincentive for incurring the cost of repairing an item that breaks. In America, one can purchase disposable barbeques.[18] In Jerusalem, entire stores are devoted to selling disposable products.

These are the consequences of a human society that does not fully assimilate that which it consumes – a disposable society. When one is accustomed to throwing out disposable dishes and to disposing of cheap electronic goods whenever they break, the value of material goods becomes diminished in one’s perception. Cell-phones, refrigerators, and cars can become disposable when the cost of buying a new one is less than the cost of repairing it. Such a lifestyle habituates a person to devalue things that do have value. Even relationships—of friends, parents, spouses—can be viewed as disposable within such a mindset.

Waste and the Planet

This perspective and way of living also has tangible, environmental consequences. While we usually think of mountains of rock and oceans of water, today we can speak of mountains of trash and oceans of plastic. The US Environmental Protection Agency reports that “In 2009, Americans generated about 243 million tons of trash and recycled and composted 82 million tons of this material, equivalent to a 33.8 percent recycling rate. On average, we recycled and composted 1.46 pounds of our individual waste generation of 4.34 pounds per person per day.”[19]

Let us examine what happens to some plastic waste– from bags, forks, plates, and bottles—which is not reused or recycled. After we throw it “away”, some of the plastic we use likely makes its way to the oceans. The United Nations Environment Program (UNEP) cites a 1997 estimate from the US Academy of Sciences that each year, humans put 6.4 million tons of marine litter into the oceans. The UNEP continues that “according to other calculations, some eight million items of marine litter have been estimated to enter oceans and seas every day, about five million of which are thrown overboard or lost from ships. Furthermore, it has been estimated that over 13,000 pieces of plastic litter are floating on every square kilometer of ocean surface.”[20] Huge patches of garbage and plastic have been reported in the Pacific and Atlantic Oceans.[21]

What impact does this marine debris have on ocean ecosystems? According to the U.S. National Oceanic and Atmospheric AdministrationMarine Debris Program, this debris entangles sea life, and harms marine animals such as sea turtles, seabirds, and marine mammals who come to eat the debris. Furthermore, marine debris can “damage important marine habitats, such as coral reefs. Many of these habitats serve as the basis of marine ecosystems and thus they are critical to the survival of many other species.”[22] Plastic waste in the oceans is thus not merely an eyesore for people, but a threat to a wide array of marine life. Humans depend on healthy marine life for food consumption. Indeed, some countries harvest from the oceans a significant percentage of their dietary intake.

Another example of waste from modern society is spent fuel rods from nuclear reactors that generate electricity. The nuclear crisis in Japan in 2011, following the Chernobyl nuclear accident of 1986, highlighted the risks involved in nuclear energy which produces nuclear waste. The New York Times reported that according to figures provided by the Tokyo Electric Power Company, which operates the six reactors at the Fukushimi nuclear plant, “11,125 spent fuel rod assemblies were stored at the site. That is about four times as much radioactive material as in the reactor cores combined.”[23] Since nuclear waste lasts for so long, it can never really be 'disposed' of, and must be stored. In Japan's case, the waste was stored in a place vulnerable to earthquakes and tsunamis. In the United States, storage of nuclear waste also presents a challenge, and no long-term solution has been found.

In conclusion, how could it be that we generate so much waste? That brings us back to the small vessels–one plastic bag at the checkout stand, one plastic yogurt container– multiplied by decades of such consumption and now billions of people. Things add up. Jacob’s going back for two or three vessels teaches us that little things matter. In our consumer age the message has only become more relevant. Today's abundance and affluence presents both an environmental and a religious challenge—of using the physical world in a mindful, holy way. May we live up to the task and leave our children a planet that testifies to the glory of its Creator.

Rabbi Yonatan Neril founded and directs Jewish Eco Seminars, which engages and educates the Jewish community with Jewish environmental wisdom. He has worked with Canfei Nesharim for the past six years in developing educational resources relating to Judaism and the environment.

These materials are posted as part of Jewcology’s Year of Jewish Learning on the Environment, in partnership with Canfei Nesharim. Jewcology thanks the Shedlin Outreach Foundation and the ROI community for their generous support, which made the Jewcology project possible.

See all Core Teaching Holy Use: Relating to Resources Sustainably Materials!

Learn more about the Year of Jewish Learning on the Environment!

[1] The author would like to acknowledge Evonne Marzouk for her helpful editorial comments in developing this article.

[2] For more on this, see Waste and Want: A Social History of Trash, by Susan Strasser, Henry Holt and Co., 2000

[3] Rashi to Genesis 32:25 based on Babylonian Talmud, Chulin, 91a. The Gur Aryeh (Maharal of Prague) on 32:24 says these were two or three very small vessels. Baalei Tosafot on 32:25 understand levado as hinting at lecado, “for his vessels.” The words are identical except for the letters bet and caf, which look very similar.

[4] Orchot Tzaddikim on Genesis 32:24. Medieval, anonymous rabbinic Torah commentator.

[5] According to Kabbala, when G-d created the world, the vessel was not able to contain the Light, and shattered into 'sparks' which are dispersed throughout the world.

[6] Likutei Moharan, section 54c, translation reprinted with permission from The Breslov Research Institute, Jerusalem.

[7] Babylonian Talmud, Berachot 28b

[8] Deuteronomy 16:13, Judaica Press translation

[9] Babylonian Talmud, Tractates Rosh Hashana 13a and Sukkah 12a

[10] The following is based on Rebbe Natan of Breslov, Likutei Halachot, Choshen Mishpat, Hilchot Mekach u'Memkar, halakha 4, section 8, as taught by Rabbi Natan Greenberg and Rabbi Daniel Kohn of Yeshivat Bat Ayin.

[11] See the following websites, which provide important information about relating to waste:

http://zerowaste.org/case.htmand http://www.lnt.org/

[12] “The Journal of Retailing,” Spring 1955, p. 7, quoted in Durning, How Much is Enough? (1992)

[13] Numbers 17:3. The Talmud in Tractate Menachot 99a records how Rabbi Acha bar Yaakov cites this verse as the example of the principle of only using holy objects again for a more holy use.

[14] Babylonian Talmud, Tractate Berachot 39b and Tractate Sahbbat 117b, and Jerusalem Talmud, Tractate Eruvin 86:7. Such a practice of eating this bread after it has been used for the eruv chatzeirot (courtyard ritual enclosure) is codified in the Rama to Shulchan Aruch, Orech Chaim 394:2. See also Taz there. This practice is codified in Jewish law as a practice for Jews of European-descent.

[15] Shulchan Aruch, Orech Chaim, 297:4, based on Zohar, Parshat Vayhakhel, p. 94, as cited by Darchei Moshe to the Tur.

[16] Rabbi Shmuel Simenowitz provides other examples, based on the Zohar: “After Sukkos, an esrog is typically encrusted with cloves and used as 'B'samin”—fragrant spices for Havdala. Similarly, the lulav is customarily used to fuel the fires in which the leavened bread is burnt before Pesach.” (“Water Conservation and Halakha—an Unorthodox Approach,” Compendium of Sources in Halacha and the Environment, Canfei Nesharim, NY, 2005, p. 52.) Rabbi Binyomin Adilman notes the following additional cases: “The old worntzitzit fringes, when replaced, are used as bookmarks in Bibles. Olive oil from the Land of Israel is hung in the Sukkah as a representative of one of the seven species of the land. It is then saved to use for lighting the Chanukahlights. In addition, a small amount is squeezed out of the wicks, and is eaten six weeks later on Tu B'Shevat.” In the Mishnah there is a description of the Simchas Beis Hashoeva (Rejoicing of the Water Drawing), a celebration in which tall menorot (candelabras) were lit that illuminated every courtyard in Jerusalem (Tractate Sukkah 5:3). The wicks for these flames were made from the worn out garments of the cohanim, the priests who served in the Temple in Jerusalem.”See Rabbi Binyomin Adilman's “Recycling in Jewish Tradition” about these examples and others. Available online at http://www.jewishvirtuallibrary.org/jsource/Judaism/recycling.html

[17] This explanation of the Talmudic teaching of Rav Ami and Rav Asi is based on the explanation given by Rabbi Adilman in his article cited above.

[18] For example, the EZ-Grill Portable Disposable Barbeque is available for purchase on Amazon. See http://www.amazon.com/EZ-Grill-Portable-Disposable-Barbeque/dp/B002RV5C94/ref=sr_1_1?ie=UTF8&qid=1298807023&sr=8-1

[19] US Environmental Protection Agency, “Municipal Solid Waste Generation, Recycling, and Disposal in the United States: Facts and Figures for 2009,” online at http://www.epa.gov/epawaste/nonhaz/municipal/pubs/msw2009-fs.pdf

[20] Based on the report, Marine Litter: A Global Challenge(2009),prepared under a collaborative partnership between the Ocean Conservancy and UN Environment Program Regional Seas Programme. See online at http://www.unep.org/regionalseas/marinelitter/about/distribution/default.asp

[21] Charles Moore, founder and research coordinator of the Algalita Marine Research Foundation, first reported on the Pacific Ocean patch in 1997.

[22] http://marinedebris.noaa.gov/info/plastic.html

[23] "Greater Danger Lies in Spent Fuel Than in Reactors," by Keith Bradsher and Hiroko Tabuchi, The New York Times, 3.17.2011, online at http://www.nytimes.com/2011/03/18/world/asia/18spent.html?_r=1&scp=1&sq=nuclear%20assemblies&st=cse

Holy Use: Relating to Resources Sustainably

By Rabbi Yonatan Neril [1]

When something breaks, the question may arise, repair it, or get rid of it and buy a new one? We can answer a question with a question: If it is cheaper to buy a new one, why should I go through the hassle of trying to repair it? With material goods so abundant and cheap today, it is easy to throw things away. We discard clothing and appliances and buy new ones instead of repairing them, or throw away useable items because they are a few years old and maybe outdated by new products.

The decision whether to reuse or discard an object in part emerges from how a person relates to material possessions: as essential or expendable, indispensable or disposable. People living in consumer society relate to material objects in a vastly different way than people did in previous times.[2] Age-old Jewish teachings reveal a Jewish vision for 'holy use' of the material world and relate deeply to today’s need for sustainable resource use.

Let us begin with the Talmudic sage Rabbi Yochanan ben Zakkai. On his deathbed, he told his students to remove the vessels from his room lest they become contaminated by his corpse, and thereby unusable.[3] In the 20^th century, Rabbi Yaakov Kanievsky, the Steipler Gaon, instructed his children to straighten a bent nail and use it in building their sukkah so that it would not go to waste. These examples show the relationship our Sages had with material objects, and the effort they invested in holy use of them.

Jewish sources abound with examples of reusing ritual objects. The Talmud Sages Rav Ami and Rav Asi stated concerning the reuse of ritual bread, “Since one mitzvah (commandment) was done with it, we should use it for another mitzvah”(Babylonian Talmud, Tractate Berachot 39b). The principle manifests in a number of other Jewish practices, including the custom to use the myrtle from the lulav bundle (four species) of Sukkot as the pleasing fragrance for Havdala.

A story about the patriarch Jacob also lends perspective to how we are meant to use our resources. Before the epic encounter between Jacob and Esau, Jacob brought his family and possessions across a stream. He returned at night to the other side of the stream, and the Torah narrates that: “Jacob remained alone.” The rabbis understand that Jacob re-crossed the stream at night to recover a few small vessels he forgot to bring across (Babylonian Talmud, Chulin, 91a) Why did Jacob, facing an imminent confrontation with Esau and his 400-man militia, leave his family alone and vulnerable at night to recover a few forgotten flasks?

The strangeness of Jacob’s action becomes understandable when one examines Jacob's worldview: he believed that everything in his possession comes from G-d, has a specific purpose and must be used to its full potential. As the Orchot Tzaddikim commentary explains, each material item that a righteous person uses is a means toward a spiritual repair in the world.[4] Jacob went back for the vessels to ensure that their full potential would be realized. The truly righteous recognize the value of their G-d-given possessions, and are very careful with them, no matter how small or seemingly insignificant they are. Reuse is their message.

This perspective is foreign to our current “disposable” lifestyle, which has tangible, environmental consequences. For example, the United States’ National Academy of Sciences estimated that each year, humans put 6.4 million tons of marine litter into the oceans.[5] This debris entangles sea life, and harms marine animals such as sea turtles, seabirds, and marine mammals who come to eat the debris, according to the U.S. National Oceanic and Atmospheric Administration (NOAA) Marine Debris Program. Furthermore, NOAA notes that marine debris can harm important marine habitats like coral reefs, which “serve as the basis of marine ecosystems and thus they are critical to the survival of many other species.”[6] Humans depend on healthy marine life for food consumption. Indeed, some countries harvest from the oceans a significant percentage of their dietary intake.

How could it be that we generate so much waste? That brings us back to the small vessels– one plastic bag at the checkout stand, or one item I could have had fixed– multiplied by decades of such consumption and now billions of people. Things add up. Jacob’s going back for two or three vessels teaches us that little things matter. Seeing the higher value in objects reorients how we use them. While recycling is often synonymous with 'green,' acts with far greater environmental impact include reducing what one uses in the first place, and reusing what one does use.[7] Hence the phrase, “Reduce, reuse, recycle.”

The affluence and abundance of Western society today presents both an environmental and a religious challenge—to avoid needless waste and use the resources of the physical world in a holy way. If we live up to the task, we can discover both physical and spiritual rewards through our “holy use” of the material world.

Rabbi Yonatan Neril founded and directs Jewish Eco Seminars, which engages and educates the Jewish community with Jewish environmental wisdom. He has worked with Canfei Nesharim for the past six years in developing educational resources relating to Judaism and the environment.

These materials are posted as part of Jewcology’s Year of Jewish Learning on the Environment, in partnership with Canfei Nesharim. Jewcology thanks the Shedlin Outreach Foundation and the ROI community for their generous support, which made the Jewcology project possible.

See all Core Teaching Holy Use: Relating to Resources Sustainably Materials!

Learn more about the Year of Jewish Learning on the Environment!

[1] The author would like to acknowledge Evonne Marzouk for her helpful editorial comments in developing this article.

[2] For more on this, see Waste and Want: A Social History of Trash, by Susan Strasser, Henry Holt and Co., 2000

[3] Babylonian Talmud, Berachot 28b.

[4] Orchot Tzaddikim on Genesis 32:24. Medieval, anonymous rabbinic Torah commentator.

[5] Cited in the report, Marine Litter: A Global Challenge(2009), prepared under a collaborative partnership between the Ocean Conservancy and UN Environment Program Regional Seas Programme. See online at http://www.unep.org/regionalseas/marinelitter/about/distribution/default.asp

[6] http://marinedebris.noaa.gov/info/plastic.html

[7] See the following websites, which provide important information about relating to waste:

http://zerowaste.org/case.htm and http://www.lnt.org/