This is the backdrop against which I want to be clear about the purposes of the Jewish environmental movement at this moment in time.
We cannot by our individual actions effect change; we cannot even, as a people, in our own behaviour, directly create the change we would like. But what we can do is play, as we have always played, a vital role in shifting the trajectory of a very long-run conversation about the nature of human life on this planet. This we not only can do, we actually must do.
This is why the Jewish people needs to turn its attention to these issues. As my friend Rabbi Steve Greenberg pointed out at Hazon’s New York Jewish Environmental Bike Ride two years ago, we offer a unique capability to frame conversations in extremely long timescales. And I would add that we offer the world two cultural treasures – Shabbat and halachah – which are more radical in their capability to effect change than almost anything else that exists in the world today.
Shabbat is about the notion that, one day in seven, every seventh day, we cease consuming and destroying and simply rest. I don’t care if you keep Shabbat on a Saturday, a Friday, a Sunday or frankly a Tuesday: but the narrow Jewish conversation about whether and in what ways we “keep Shabbat” needs now to play out on a larger stage.
So too our experience with the relationship between halachah (Jewish practice) and education. Not everything is about the rights of the individual or the role of the state. Between the two sit the realm of self-restraint, and the role that education and community play in inculcating it. We know a good deal on this topic, and we have not fully understood how important and significant it is.
Source: Jewish Community Centre for London programme 2007