(19) When thou shalt besiege a city a long time, in making war against it to take it, thou shalt not destroy the trees thereof by wielding an axe against them; for thou mayest eat of them, but thou shalt not cut them down; for is the tree of the field man, that it should be besieged of thee?
Mishnah Torah, Hilchot Nizkei Mamon Chapter 13
(Translations from chabad.org)
12. When a person pours water into the public domain, and another person is injured by it, [the one who poured out the water] is liable for the damages. If the other person's garments were soiled, [the one who poured out the water] is not liable, as we have explained. If the water was absorbed by the earth, but the earth remained slippery, and a person slipped and fell and was injured by the ground, [the one who poured out the water] is liable.
13. All those who open their sewage vats and rake out their cesspools do not have permission to pour this water into the public domain during the summer months. In the rainy season, a person has permission [to release such sewage]. Nevertheless, if a person or an animal is damaged by the water, the one who released it is responsible for the entire sum of the damages.
17. When a person constructs a building in the public domain, the one who brings stones may bring stones, and the one who builds may build. If any of them causes damage, they are obligated to pay for the entire sum of the damages.
Ecclesiasties Rabbah on Eccl. 7:13
In the time that the Holy One created the first human, he took him to all the trees of Garden Eden and said to him, ‘See my works, how lovely and praiseworthy they are, and all that I created, for your sake I created it. Put your mind [to this], that you don’t ruin or destroy my world, for if you ruin it, there is no one who will repair after you.”
Old Hasidic Teaching (Source unknown)
Two people were once fighting over a piece of land.
Each claimed ownership,
and each bolstered the claim with apparent proof.
After arguing for a long time,
they agreed to resolve their conflict by putting the case before a rabbi.
The rabbi sat as an arbitrator and listened carefully,
but despite years of legal training
the rabbi could not reach a decision.
Both parties seemed to be right.
Finally the rabbi said,
"Since I cannot decide to whom this land belongs, let's ask the land."
The rabbi put an ear to the ground, and after a moment stood up.
"My friends, the land says it belongs to neither of you but that you belong to it."
Talmud Ta'anit 23b
While the sage Choni was walking along a road, he saw a man planting a carob tree. Choni asked him: "How long will it take for this tree to bear fruit?" "Seventy years," replied the man. Choni then asked: "Are you so healthy a man that you expect to live that length of time and eat its fruit?" The man answered: "I found a fruitful world because my ancestors planted it for me. Likewise, I am planted for my children."
Maimonides, Mishneh Torah, Laws of Kings and Wars 6:8,10
We should not cut down fruit trees outside a city nor prevent an irrigation ditch from bringing water to them so that they dry up, as Deuteronomy 20:19 states: 'Do not destroy its trees.' Anyone who cuts down such a tree should be lashed. This does not apply only in a siege, but in all situations. Anyone who cuts down a fruit tree with a destructive intent, should be lashed. Nevertheless, a fruit tree may be cut down if it causes damage to other trees or to fields belonging to others, or if a high price could be received for its wood. The Torah only prohibited cutting down a tree with a destructive intent.
(ב) אבות מלאכות ארבעים חסר אחת .הזורע.והחורש.והקוצר.והמעמר.הדש.והזורה.הבורר.הטוחן.והמרקד.והלש.והאופה.הגוזז את הצמר.המלבנו.והמנפצו.והצובעו.והטווה.והמסך.והעושה שני בתי נירין.והאורג שני חוטין.והפוצע שני חוטין.הקושר.והמתיר.והתופר שתי תפירות.הקורע על מנת לתפר שתי תפירות.הצד צבי.השוחטו.והמפשיטו.המולחו, והמעבד את עורו.והמוחקו.והמחתכו.הכותב שתי אותיות.והמוחק על מנת לכתב שתי אותיות.הבונה.והסותר .המכבה.והמבעיר.המכה בפטיש.המוציא מרשות לרשות.הרי אלו אבות מלאכות ארבעים חסר אחת.
(2) The major categories of work [forbidden on Shabbat] are forty minus one: sowing, plowing, harvesting, binding sheaves together, threshing, winnowing, sorting, grinding, sifting, kneading, baking, shearing wool, whitening it, beating it, dyeing it, spinning, weaving, making two loops, weaving two threads, separating two threads, tying, untying, sewing two stitches, tearing for the purpose of sewing two stitches, hunting a deer, slaughtering it, flaying it, salting it, curing its skin, scraping it, cutting it, writing two letters, erasing for the purpose of writing two letters, building, demolishing, extinguishing [a flame], kindling [a flame], striking with a hammer, carrying from one domain to another. These are the major categories of work [forbidden on Shabbat] - forty minus one.
The question was asked: Is it [forbidden to conduct business with an idolater] because of the profit, or perhaps because Thou shalt not put a stumbling block before the blind? The difference would affect a case where an idolater has an animal of his own. If you say [one must not sell him one] because of profit, here, too, the profit is derived; if however you say it is because of placing a stumbling block before the blind, here, then, he has [in effect made a sacrifice to an idol] of his own.
(15) Lev. 14:14. Is the reason for forbidding business transactions with idolaters near their festivals because any profit they may derive might be made a cause for thanksgiving to the idols, to which an Israelite should not be party, or because of the means or the opportunity that might be thus afforded to the idolater of acquiring and offering an animal for sacrifice to the idols, of the prohibition of which he may be ignorant, the Israelite thus causing him to stumble
Avodah Zarah 6b
The question was asked: What if one did transact business? R. Johanan says: [The proceeds of] the transaction are forbidden. R. Simeon b. Lakish says [the proceeds of] the transaction are permitted. R. Johanan cited [the following as] an argument against Resh Lakish: As to the festivals of idolaters, if one transacts any business [the proceeds] are forbidden. Does not this refer to [the period] preceding the festivals? No, [it refers to] the festival exclusively