Environmental Teachings of the Bible

Environmental Teachings of the Bible - As per Rabbi Sacks

I am sharing these profound insights on the occasion of the fourth anniversary of Rabbi Jonathan Sacks's death (20th Mar Cheshvan). His death was a profound loss to the world of faith, ethics, and intellectual inquiry.

On a personal note, I am learning and writing about Rabbi Sacks' writings on the environment, and I use his teachings as a basis for my writings on Upgrading ESG (Environment, Social Governance)

The concept of a Good Society guides me – See my blog: https://www.upgradingesg.com/the-principles-of-a-good-society-and-their-influence-on-business-ethics.

A "Good Society," as envisioned by Rabbi Sacks, is one in which individuals work collectively towards the common good. It is grounded in the principles of social justice, mutual responsibility, and the recognition of human dignity. According to Rabbi Sacks, a society thrives when it acknowledges the interdependence of its members and balances individual rights with communal responsibilities.

In contrast to individualism, which focuses solely on personal success and profit, a Good Society prioritises the well-being of all its citizens. This vision calls for society businesses to adopt ethical practices that benefit shareholders and serve employees, consumers, and society at large. Rabbi Sacks emphasised that economic systems should function as moral enterprises rooted in values that uplift individuals and the collective.

This blog expands on these themes and the Environmental teachings of the Bible. We will look at some of these themes that are woven into Rabbi Sacks' writings:

· Environmental Responsibility

· Collective Responsibility

· Environmental Limits

· Good Society

· Covenant

There is much to write about Rabbi Sacks. I urge you to look at https://rabbisacks.org and specifically at https://rabbisacks.org/teaching-resources/environmentalism/

Since his passing, Rabbi Sacks' teachings have become even more of a guidepost. People from all backgrounds continue to turn to his works for insights on navigating the challenges of our time. His approach to the ethical responsibilities of individuals, communities, and leaders feels more urgent than ever as the world faces questions about justice, climate, inequality, and peace. His message of hope—that each person has a role in creating a better world—resonates even more strongly in an era that sometimes feels beset by despair.

In many ways, Rabbi Sacks was a bridge-builder. He brought the depth of Jewish thought into conversation with the modern world, addressing timeless questions with fresh relevance. He taught that Judaism’s values are not only for Jews but speak to humanity at large—values like the sanctity of life, the call for justice, and the imperative to lift the vulnerable. Through his books, lectures, and essays, Rabbi Sacks connected the ancient wisdom of the Torah with the challenges of today, from social justice and ethics in the workplace to political responsibility and the importance of community. His ideas were clear and compassionate, rooted in an unwavering belief that faith must be active and engaged with the world.

Rabbi Sacks was deeply committed to grappling with moral complexities, never shying away from hard questions. He understood that the Torah is filled with instances of human beings, like Abraham, questioning God. For Rabbi Sacks, this was a powerful model for each of us: the right to question, to grapple with challenges, and to seek justice is not a rejection of faith but an affirmation of it. To question, he taught, is to care deeply, and to seek justice is to fulfil our highest calling.

Environmental Responsibility (Sustainability)

We hear a lot about sustainability. But what does the word sustainability mean?

Quoting Rabbi Sacks, “We are charged with conserving and protecting the world’s resources so that future generations would benefit – a point brought out by a simple Talmudic story about one of the saints of early rabbinic times, Honi the Circle-Drawer:

One day, Honi was journeying on the road and saw a man planting a carob tree. He asked, ‘How long does it take for a carob tree to bear fruit?’ The man replied, ‘Seventy years.’ Honi asked, ‘Are you certain you will live another seventy years?’ The man answered, ‘I found carob trees in the world. As my forefathers planted them for me, I also plant these for my children.’ (Ta’anit 23a)”

A failure to observe those limits causes human beings to be exiled from their Garden of Eden. We have been aware of threats to the environment and the dangers of climate change for a long time, certainly since the 1970s. Yet the measures humanity has taken to establish limits on consumption, pollution, the destruction of habitats, and the like have, for been too little, too late. A 2019 BBC survey of moral attitudes in Britain showed that even though most people felt responsible for the planet's future, this had yet to translate into action. Seventy-one per cent of people thought driving was acceptable when walking would be just as easy. Sixty-five per cent of people thought using disposable cutlery and plates acceptable." For the most part,

In The True and Only Heaven, Christopher Lasch argued that the scientific revolution and the Enlightenment endowed us with the belief that there are no limits and that science and technology will solve every problem they create. The earth will continue indefinitely to yield its bounty. "Progressive optimism rests, at the bottom, on a denial of the natural limits on human power and freedom, and it cannot survive for very long in a world in which an awareness of those limits has become inescapable." Forget limits, and eventually, we lose paradise. That is what the story of Adam and Eve warns.”

That is why we need to contemplate Environmental Responsibility, Limits, and Ethics if we are going to make a change.

https://www.rabbisacks.org/covenant-conversation/shoftim/environmental-responsibility

Environmental Limits

“Environmental limits, also known as planetary boundaries, refer to the thresholds or boundaries within which the Earth's ecosystems can operate sustainably without facing irreversible or catastrophic changes. These limits define the safe operating space for humanity and the planet, considering the interdependent systems that support life on Earth. Exceeding these limits can lead to severe environmental degradation, biodiversity loss, climate change, and other ecological crises.”

Recognising these limits and limits of man to change requires a significant change in our consumption habits.

While we think this generation knows it all, nearly 3,500 years ago, the Bible (“Torah”) set out limits even in times of war.

“When you lay siege to a town and wage war against it for a long time to capture it, do not destroy its trees; do not wield an axe against them. You may eat from them; you must not cut them down. Are trees of the field human beings that you should besiege them too? Only trees that you know do not produce food may you cut down for use building siege works until the town that has made war against you falls.

Deut. 20:19-20

The Sabbatical Year

All agricultural work is forbidden on the Sabbath “so that your ox and your donkey may rest.” (Ex. 23:12). It limits our intervention in nature and the pursuit of economic growth. We become conscious that we are creations, not just creators. The earth is not ours but God’s. It is handed over to us for six days, but we symbolically abdicate that power on the seventh. We may perform no ‘work’, which is to say, an act that alters the state of something for human purposes. The Sabbath is a weekly reminder of the integrity of nature and the boundaries of human striving.

“What the Sabbath does for humans and animals, the Sabbatical and Jubilee years do for the land. The earth, too, is entitled to its periodic rest. “

We are guests on Earth.

There is another group of commands which directs us against over-interference with nature. The Torah forbids crossbreeding livestock, planting a field with mixed seeds, and wearing a garment of mixed wool and linen. These rules are called chukim or ‘statutes’. Nahmanides understood this term to mean laws that respect the integrity of nature. To mix different species, he argued, was to presume to be able to improve on creation and is thus an affront to the Creator. Each species has its internal laws of development and reproduction, and these must not be tampered with:

https://www.rabbisacks.org/covenant-conversation/shoftim/environmental-responsibility

Collective Responsibility.

While Society has a role to play, it is ultimately up to our elected officials and the Government to set the tone for Collective responsibility. COVID-19 can provide critical insights and was an excellent example of collective responsibility. Governments, even arch enemies, uniformly toed the same line as parrots and gave law enforcement excessive power.

If they could during COVID-19, why can we not adopt a universal covenant to worldwide collective responsibility?

According to Rabbi Sacks, collective responsibility refers to the idea that individuals are not solely responsible for their actions but also share responsibility for the well-being of their communities and society as a whole. It emphasises the interconnectedness of individuals and their obligation to contribute positively to the greater good.

Quoting Rabbi Jonathan Sacks.

“I once had the opportunity to ask the Catholic writer Paul Johnson what had struck him most about Judaism during the long period he spent researching it for his masterly A History of the Jews. He replied in roughly these words:

“Some societies have emphasised the individual throughout history – like today's secular West. And there have been others that placed weight on the collective – communist Russia or China, for example.”

Judaism, he continued, was the most successful example he knew of that managed the delicate balance between both – giving equal weight to individual and collective responsibility. Judaism was a religion of strong individuals and strong communities. He said this was very rare and difficult and constituted one of our greatest achievements.

So, Paul Johnson’s insight turns out to be deep and genuine. After the two significant failures of the Flood and Babel, Abraham was called on to create a new social order that would give equal honour to the individual and the collective, personal responsibility and the common good. That remains the unique gift of Jews and Judaism to the world.

https://www.rabbisacks.org/covenant-conversation/noach/individual-and-collective-responsibility/

All these thoughts culminate in the overriding concept of a

Good Society

Rabbi Jonathan Sacks’ vision of a Good Society provides a robust framework for guiding business ethics. Businesses can draw on these timeless values to act with integrity, fairness, and responsibility in a world often driven by financial interests. By building trust, promoting justice, and adopting ethical leadership, businesses can help create a more equitable and sustainable future for all.

Covenant

Rabbi Sacks' concept of Covenant between God and humanity, emphasising mutual responsibility and destiny, offers a profound ethical foundation for creating a kinder world. In my blog on The Book of Ruth, I wrote that this is a timeless illustration of kindness and loyalty, providing valuable lessons for contemporary ethical frameworks such as the UN SDGs and ESG principles. Together, these elements guide us toward a vision of Tikkun Olam, where individual and collective actions contribute to a more just, compassionate, and sustainable world.

https://www.upgradingesg.com/the-book-of-ruth-timeless-lessons-for-today

The Israel Impact

While reflecting on this, I want to share further blogs highlighting Israel's Environmental Impact:

https://www.upgradingesg.com/from-desert-to-bloom

https://blogs.timesofisrael.com/tu-bshvat-reflections-on-agriculture-resilience-and-renewal/

https://blogs.timesofisrael.com/impactful-climate-change-technology-planetech-world-2023/

Working Together – creating a Good Society.

For those interested in real change and passionate about contributing to a better world, my book Upgrading ESG—How Business Can Thrive in the Age of Sustainability, available on Amazon, dives deeper into these themes, providing insights and avenues for tangible change.

In the book, I highlight that a Good Society holds one of the keys to a better and fairer world. Without a Good Society, we cannot make a global change; we will not progress.

The age of sustainability represents a massive opportunity for governments, companies, and individuals -Empowering People and healing the Planet.

To buy the book:

https://www.upgradingesg.com/book.

Buy on Kindle