Green Options

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The idea of a sabbath, a period of rest from work or whatever, is something no longer exclusive to Jews and Christians. However, in its original biblical context, the ancient Hebrews also extended this idea of a period of rest to their farming practices by letting their fields “go wild” every seventh year. The precedent for this, a direct command from their God to Moses on Mount Sinai, is recorded in Leviticus 25:2-7:

Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the LORD. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the LORD: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat.1

Like the people and even their God, then, the farmlands were given time to rest from their productive toil, to rebuild their strength in order to be fruitful again after the period of rest so that they might yield bountiful harvests for years to come. As the ancient Hebrews restrained from working their fields, they honored their God and the land itself.

I mention this practice of a “sabbath of the land,” almost entirely forgotten in modern farming (and especially in agribusiness), because it provides a potentially useful paradigm for more than just agriculture. It also provides a good model for us today, for how we might live sensibly and sustainably in a time when natural resources are threatened and the Earth is endangered, at least to some degree, by human actions.

One recent example of honoring/acknowledging the (imperiled) state of nature is in California Gov. Arnold Schwarzenegger’s call to Californians not to use, heck not even to buy, fireworks this Fourth of July. Gov. Schwarzenegger made this plea for sensibility with wildfires numbering in the hundreds throughout the state and with state resources to fight those fires as threatened as the homes, lives, and habitats themselves.

Spiritual practices often make use of powerful symbols to stir people into action.

Earth Day fell during Passover this year causing Jews to reflect on how an important tradition offers some wisdom about environmental challenges. Rabbi Jeff Sultar, director of The Green Menorah Program at the Shalom Center, took the three necessary elements of the Passover Seder and used them to symbolize the struggle with personal, economic, or political “pharaohs” putting limitations on a healthy planet.

He advocates holding “street seders” this year during Passover. These seders are part religious observance, part political demonstration. Possible locations include regional E.P.A. offices to demand they allow states to raise emissions standards above federal standards, ExxonMobil offices around the country, and congressional offices to urge politicians to pass “America’s Climate Security Act.”

As Jews prepare for Passover, there are a number of resources available to combine the traditional seder with concern for the environment. The Jew and the Carrot, a website that focuses on “Jews, food, and contemporary issues,” has a guide to a green seder. Suggestions include using organic cleaners for the ritual cleaning before Passover, local apples and fairly-traded pecans for the charoset, growing your own greens, free range [...]

In the blockbuster documentary An Inconvenient Truth, former vice president Al Gore argued that addressing the climate crisis isn't simply a matter of political will — it's a moral obligation. Rabbi Warren G. Stone, a prominent Jewish environmental leader, addresses this same theme in an essay entitled "A Jewish Response to Climate Change," published Tuesday on PlanetSave.com.