Bal Tashchit by Rabbi Neil Amswych
It is impossible for us to live without having some negative effect on the natural habitat around us. Even those who say that they live entirely in synch with nature use water, tear up plants for food and use resources to build a home. Judaism demands that if we must damage the world, we must at least do so every time for a specific purpose and not wastefully, and demands this through the mitzvah of bal tashchit.
The source text for this mitzvah comes from the Book of Deuteronomy (20:19-20) in which fruit trees may not be cut down for siege engines. Based on this, the Rabbis consider that if we are not allowed to needlessly destroy the natural environment in a time of war – when resources are scarce and the primary focus is on ending the battle as quickly as possible – how much more should we be aware of bal tashchit (not destroying) when we are not at war and can make informed choices. Hence the mitzvah of bal tashchit developed from a war-time prohibition against needless waste to a prohibition that covers every aspect of our lives.
In later Jewish thought, two avenues of thought developed – one that said that all destruction is an abhorrence against God’s creation and one that said that destruction that harms ourselves (e.g. by wasting precious resources) should be avoided.
Certainly, the modern mantra of “reduce, reuse, recycle” does not come close to the all-encompassing mitzvah that is bal tashchit and it is perhaps not an understatement to say that almost everyone in contemporary society is guilty of transgressing this mitzvah in its traditional sense, either with our inefficient cars and homes, with the manner in which our food reaches our plates or with the manner in which our clothes are made and our luxuries are built. Much more than the public conception of a mitzvah prohibiting damage to the environment, the mitzvah of bal tashchit is in fact a prohibition against any wasteful negative effect on the natural environment that could not have been avoided due to the importance of the maintenance of human society.
Rabbi Neil Amswych