Spare That Tree!

Shoftim

Deut. 16:18-21:9

Précis: The parasha Shoftim (literally, “judges”) is devoted primarily to various themes of justice, and includes warnings against false testimony, idol worship, and the dangers posed by mortal kings. The parasha also warns the people against false prophets, magicians, soothsayers and witches. It establishes requirements for cities of refuge in the Promised Land. In short, the parasha is devoted to ways to create a just society in the Land of Israel.

Deut. 20:19 “When in your war against a city you have besieged you have to besiege it a long time in order to capture it, you must not destroy its trees, wielding the ax against them. You may eat of them, but you must not cut them down. Are trees of the field human to withdraw from before you into the besieged city? Only trees which you know do not yield food may be destroyed.”

These verses found toward the end of the parasha form the basis for the mitzvah “bal tashchit” ("do not destroy"). While the verse itself deals specifically with cutting down trees during war, the Sages extended its meaning to cover all forms of wasteful destruction. We can infer that for at least 2,500 years, we Jews have been concerned about the environment. Our ancestors understood that life on Earth depends on preserving and protecting its natural resources.  

            The tree in the Torah text is an often used metaphor (tree of life, tree of knowledge, etc.). Here, it is a metaphor for all of the natural aspects of the Earth. We are not prohibited from using the “fruits” of the tree, but we are enjoined from destroying them. In fact, other verses in Torah, particularly early in Genesis, remind us that human beings are stewards of an Earth that God has provided us and other creatures for sustenance.

            In more modern terms, the concept of “bal tashchit” means we must not pollute our air or water, we must oppose the destruction of the rain forests, we need to defend against overfishing, we need to protect endangered species, and we need to learn how not to waste the blessings of nature with which we have been provided.

            There remain some who continue to deny that humanity has had an impact on climate change, and that there is no scientific “proof” that human activity has led to the rapid changes we see occurring all around us, from shrinking glaciers to rising sea levels.

            This verse teaches us that such “proof” is not required for us to take action. We are commanded to treat the earth and all of its resources as a precious heritage and avoid, in any way we can, their destruction.

What We Eat: Labor Day and Kashrut

Re’eh

Deut. 11:26 - 16:17

Précis: Moses begins by quoting God, saying “Behold (re’eh), I set before you a blessing and a curse this day.” The blessing flows from observance of the laws and the curses result from violations. A concern with idolatry permeates the following verses. The parasha explains that there will be a single site for sacrifices. A test for a false prophet and the punishment of an idolatrous city are included. The parasha then shifts to other subjects: a prohibition against self-mutilation, the biblical basis of the laws of kashrut, tithing so that the needs are met for the Levites, the "stranger, the fatherless, and the widow.” Remission of debts, freeing of Hebrew slaves, and the dedication of firstborn cattle are discussed, as are the commandments for the observance of Passover, Shavuot, and Sukkot.

Deut. 14:2-3 “For you are a people consecrated to Adonai, your God; your God chose you from among all other peoples on earth to be a treasured people. You shall not eat anything abhorrent.”

Melanie Aron, writing in 10 Minutes of Torah (8/22/11) suggests that the laws of kashrut offer a format for ethical consideration across a range of issues, beyond food alone. Questions she poses include whether tomatoes grown with the intensive use of pesticides are acceptable, whether newsprint made by chopping down old-growth forests are acceptable, and other ecological matters (What makes a house kosher? Sufficient insulation? Good windows and storm doors?)

These questions can be expanded to consider other ethical issues: is it “kosher” to purchase products made with child labor or made by companies who abuse workers? How about using a bank which has major investments in tobacco companies?

The Conservative Movement in its Hechsher Tzedek Campaign seeks to make sure that food products are kosher only when (in additional to ritual requirements) the producers abide by wage and hour laws, treat their employees (and animals) humanely, and act in otherwise ethical manner. Uri LeTzedek, an Orthodox organization, has developed the Tav HaYosher, which requires that a kosher restaurant comply with civil law with regard to minimum wages, overtime pay, breaks, discrimination, and a safe and sanitary work environment.

The then-leader of the Reform Movement, Rabbi Eric Yoffie, stated at the Toronto Biennial (November 7, 2009),  “We do not bless or consume food produced by acts of injustice, by mistreating animals, or by despoiling the environment.” Noting that verses on kashrut are immediately followed by verses about tithing, he makes a connection: kashrut has a relationship with caring for the vulnerable members of our society.  

As Aron notes, this week’s reading “points us in the direction of understanding that which is kosher, that is, fit to eat, as being not only ritually compliant, but also morally defensible.”

As we observe Labor Day this coming weekend, we should remember that it is labor which makes it possible for us to eat what is before us. We are commanded to bless and thank God after we have eaten. How much more worthy when we can recite that blessing in the knowledge that it has been produced humanely and ethically?