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INTRODUCTION: The Jewish month of Elul is a time of inner reflection as we make our way towards teshuvah, repairing our mistakes of the preceding year. The anthropogenic climate crisis is the greatest global crisis to date. One might think of it as this generation's version of The Flood. Noah was chosen, one could argue, for certain virtues they possessed to survive the crisis. In the end, he repaired the broken world in what we will show to be a teshuvah for all humanity. We will be looking to Torah applying an ecological perspective as we consider personal avenues for teshuvah this High Holidays.
CLASS METHODOLOGY:
1) There are three main "characters" from a Jewish religious perspective in both Noah's story and ours: the cosmos/earth, humans, and The Creator.
2) We will reacquaint ourselves with the characters by seeing what early biblical verses and associated commentary say about them.
3) We will follow some character development which occurs in the small amount of text leading up to The Flood
4) We will read about Noah, attending to what characteristics/measures/midot of this person enabled his survival of his climate crisis when all other people perished. I encourage you to reflect inwardly on these same midot in yourself and consider any rebalancing of these midot within you.
5) Apropos of Elul and the coming High Holidays, we will look at Noah's teshuvah with the earth; perhaps we might see within our discussion aspects of ourselves and how we relate to the earth. And if we are off the mark, we might consider for ourselves a teshuvah modeled after Noah's.
1) There are three main "characters" from a Jewish religious perspective in both Noah's story and ours: the cosmos/earth, humans, and The Creator.
2) We will reacquaint ourselves with the characters by seeing what early biblical verses and associated commentary say about them.
3) We will follow some character development which occurs in the small amount of text leading up to The Flood
4) We will read about Noah, attending to what characteristics/measures/midot of this person enabled his survival of his climate crisis when all other people perished. I encourage you to reflect inwardly on these same midot in yourself and consider any rebalancing of these midot within you.
5) Apropos of Elul and the coming High Holidays, we will look at Noah's teshuvah with the earth; perhaps we might see within our discussion aspects of ourselves and how we relate to the earth. And if we are off the mark, we might consider for ourselves a teshuvah modeled after Noah's.
There is a mystical understanding that as Torah unfolds for the reader—verse by verse, word by word, letter by letter, beginning to end--so does the universe unfold from its beginning to today.
Today's understanding of the universe—an understanding based on the sciences and arts of cosmology, theology, biology, anthropology, history, sociology and psychology to name a few—contains more details than the ontology of the first readers of Torah. But humans of late pre-history were very observant themselves. And what is written in Torah conveys the acute attunement of our forefathers to the earth. This explains the striking parallels which can be made of the Torah and ecology. One might even argue that the first few chapters of Torah lay the foundation for an ecotheological understanding of the nature of reality applicable through all of Torah.
NATURE OF THE COSMOS/EARTH
(א) בְּרֵאשִׁ֖ית בָּרָ֣א אֱלֹהִ֑ים אֵ֥ת הַשָּׁמַ֖יִם וְאֵ֥ת הָאָֽרֶץ׃
(1) In a beginning God created shamayim and aretz—
What does shamayim mean?
Aretz = cosmos
Aretz = cosmos
(ב) וְהָאָ֗רֶץ הָיְתָ֥ה תֹ֙הוּ֙ וָבֹ֔הוּ
(2) the [cosmos] being unformed and void [and He is in it]
(יב) וַתּוֹצֵ֨א הָאָ֜רֶץ
(12) The earth brought forth
All the earth brought forth (aka all the Creations) included a spark of The Creator within it.
(יב) וַיַּ֥רְא אֱלֹהִ֖ים כִּי־טֽוֹב׃
(12) And God saw that it was good.
Every creation after it was made came with an expression of its value. Every creation except one. Which one? Why was "and God saw that it was good" omitted here?
(לא) וַיַּ֤רְא אֱלֹהִים֙ אֶת־כׇּל־אֲשֶׁ֣ר עָשָׂ֔ה וְהִנֵּה־ט֖וֹב מְאֹ֑ד
(31) And God saw all [khol] that had been made, and found it very good.
(א) הרבה פעמים יעלה בלב ההמון שהרעות בעולם יהיו יותר מן הטובות, עד שבהרבה מחידות רוב האומות ובשיריהם יכללו זה הענין, ויאמרו כי מן הפלא שימצא בזמן דבר טוב אמנם רעותיו רבות ומתמידות. ואין זה הטעות אצל ההמון לבד, רק עם מי שיחשוב שהוא חכם גם כן.
(ב) ולאלראזי ספר מפורסם קראהו ספר אלוהות כלל בו משגעונותיו וסכלויותיו הרבה, ומכללם ענין בדאו – והוא שהרע במציאות יותר מן הטוב – שאתה כשתקיש בין מנוחת האדם וענגו בעת מנוחתו, עם מה שיקרהו מן המכאובים והחבלים הקשים והמומים וביטול האברים והמהומות והדאגות והצרות, תמצא שבמציאותו – רצוני לומר: מציאות האדם – נקמה ממנו ורעה גדולה לו. והתחיל לאמת זה הדעת במנותו אלה הרעות אחת אחת, לחלוק על מה שיחשבו אנשי האמת מגמילות חסדי האלוה וטובתו המבוארת והיותו ית׳ הטוב הגמור. וכל מה שיבוא מאתו – טוב גמור בלא ספק.
(ב) ולאלראזי ספר מפורסם קראהו ספר אלוהות כלל בו משגעונותיו וסכלויותיו הרבה, ומכללם ענין בדאו – והוא שהרע במציאות יותר מן הטוב – שאתה כשתקיש בין מנוחת האדם וענגו בעת מנוחתו, עם מה שיקרהו מן המכאובים והחבלים הקשים והמומים וביטול האברים והמהומות והדאגות והצרות, תמצא שבמציאותו – רצוני לומר: מציאות האדם – נקמה ממנו ורעה גדולה לו. והתחיל לאמת זה הדעת במנותו אלה הרעות אחת אחת, לחלוק על מה שיחשבו אנשי האמת מגמילות חסדי האלוה וטובתו המבוארת והיותו ית׳ הטוב הגמור. וכל מה שיבוא מאתו – טוב גמור בלא ספק.
If [a person] would take into consideration the whole [khol] universe, form an idea of it, and comprehend what a small portion [they are] of the Universe, [they] will find the truth ...What we have, in truth, to consider is this: Every individual [of humankind], and every individual of the other species of animals, are of no value whatsoever relative to the entire universe...It is of great advantage that every person should know their station, and not erroneously imagine that the whole universe exists only for them.
(א) וַיַּרְא אֱלֹהִים אֶת כָּל אֲשֶׁר עָשָׂה וגו' (בראשית א, לא)
(ב) ...אָמַר רַבִּי אַבָּהוּ מִכָּאן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא הָיָה בּוֹרֵא עוֹלָמוֹת וּמַחֲרִיבָן בּוֹרֵא עוֹלָמוֹת וּמַחֲרִיבָן
(ב) ...אָמַר רַבִּי אַבָּהוּ מִכָּאן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא הָיָה בּוֹרֵא עוֹלָמוֹת וּמַחֲרִיבָן בּוֹרֵא עוֹלָמוֹת וּמַחֲרִיבָן
(1)“God saw everything that He had made, and, behold, it was very good.” (Genesis 1:31).(2) ... Rabbi Abbahu said: From here we learn that the Holy One blessed be He continuously created worlds and destroyed them
...until a harmonious world and balanced ecosystem was achieved.
From data provided by the Webb telescope, we know with virtual certainty that there are numerous planets in the universe with life on them, some of them possessing, now or in the past or future, conscious life forms. Can we envision these conscious lifeforms believing in a Creator Who made the universe all for them? How does the existence of intelligent extraterrestrial lifeforms impact anthropocentrism? How does the natural extinction of these other cognizant life forms impact our security? Do we expect the physical and theological laws of the universe to apply differently to us? We are responsible for caring for our own planet to ensure that its life survives, as it is written, “See to it that you do not spoil and destroy My world; for if you do, there will be no one else to repair it” (Midrash Ecclesiastes Rabbah 7:13).
From data provided by the Webb telescope, we know with virtual certainty that there are numerous planets in the universe with life on them, some of them possessing, now or in the past or future, conscious life forms. Can we envision these conscious lifeforms believing in a Creator Who made the universe all for them? How does the existence of intelligent extraterrestrial lifeforms impact anthropocentrism? How does the natural extinction of these other cognizant life forms impact our security? Do we expect the physical and theological laws of the universe to apply differently to us? We are responsible for caring for our own planet to ensure that its life survives, as it is written, “See to it that you do not spoil and destroy My world; for if you do, there will be no one else to repair it” (Midrash Ecclesiastes Rabbah 7:13).
(א) וַיְכֻלּ֛וּ הַשָּׁמַ֥יִם וְהָאָ֖רֶץ וְכׇל־צְבָאָֽם׃
(1) The heaven and the earth were finished, and all their hosts.
Compare with the definition of ecosystem: The complex of a community and its environment functioning as a unit [considered as a system of relationships (added from Cambridge Dictionary)].
Consider in both ecological and theological contexts.
This verse describes and encompasses a balanced, self-sustaining ecosystem.
Consider in both ecological and theological contexts.
This verse describes and encompasses a balanced, self-sustaining ecosystem.
(ו) וַתֵּ֣רֶא הָֽאִשָּׁ֡ה כִּ֣י טוֹב֩ הָעֵ֨ץ לְמַאֲכָ֜ל וְכִ֧י תַֽאֲוָה־ה֣וּא לָעֵינַ֗יִם וְנֶחְמָ֤ד הָעֵץ֙ לְהַשְׂכִּ֔יל וַתִּקַּ֥ח מִפִּרְי֖וֹ וַתֹּאכַ֑ל וַתִּתֵּ֧ן גַּם־לְאִישָׁ֛הּ עִמָּ֖הּ וַיֹּאכַֽל׃ (ז) וַתִּפָּקַ֙חְנָה֙ עֵינֵ֣י שְׁנֵיהֶ֔ם... וַיִּקְרָ֛א יהוה אֱלֹהִ֖ים... מַה־זֹּ֣את עָשִׂ֑ית (יז) וּלְאָדָ֣ם אָמַ֗ר... אֲרוּרָ֤ה הָֽאֲדָמָה֙ בַּֽעֲבוּרֶ֔ךָ בְּעִצָּבוֹן֙ תֹּֽאכְלֶ֔נָּה כֹּ֖ל יְמֵ֥י חַיֶּֽיךָ׃ ׃ (יט) בְּזֵעַ֤ת אַפֶּ֙יךָ֙ תֹּ֣אכַל לֶ֔חֶם עַ֤ד שֽׁוּבְךָ֙ אֶל־הָ֣אֲדָמָ֔ה כִּ֥י מִמֶּ֖נָּה לֻקָּ֑חְתָּ כִּֽי־עָפָ֣ר אַ֔תָּה וְאֶל־עָפָ֖ר תָּשֽׁוּב׃
(6) When the woman saw that the tree was...a delight to the eyes, and that the tree was desirable as a source of wisdom, she took of its fruit and ate. She also gave some to her husband, and he ate. (7) Then the eyes of both of them were opened... (13) And God יהוה said, “What is this you have done!” ... “Because you [disobeyed Me]Cursed be the ground because of you [ba'avureycha];By hard labor shall you eat of [the land]...Until you return [shuvchah] to the adamah—For from it you were taken [when I formed you, and just now again by your aveyrah].For dust you are,And to dust you shall return [tashuv].”
A SUMMARY OF OUR CHARACTER, ARETZ
The cosmos consists of realms of the material and realm of the heavens/imagination/spiritual/etc.
God is in the aretz and all that arises from it.
All the Creations as a whole are very good.
God's Creations formed a harmonious theological system and a balanced, self-sustaining ecosystem.
After people ate from the Tree of Knowledge, a new system comes into existence in the theological realm to address human aveyrah whereby by teshuvah, specifically here with the earth, the cosmos may return towards Eden, towards harmonious coexistence. What prevents a complete return to Eden?
A person returning to the earth upon their death constitutes ultimate teshuvah for their aveyrot in their lifetimes, theologically speaking. Ecologically speaking, returning to the earth is participation in the carbon cycle, the circle of life.
THE STUFF OF HUMANS
(כז) וַיִּבְרָ֨א אֱלֹהִ֤ים ׀ אֶת־הָֽאָדָם֙ בְּצַלְמ֔וֹ בְּצֶ֥לֶם אֱלֹהִ֖ים בָּרָ֣א אֹת֑וֹ
(27) And God created humankind in the divine image
In what way were humans created in the divine image?
(ז) וַיִּ֩יצֶר֩ יהוה אֱלֹהִ֜ים אֶת־הָֽאָדָ֗ם עָפָר֙ מִן־הָ֣אֲדָמָ֔ה
(7) God יהוה formed the Human dust from the earth
"from the earth" like other earth bourne creatures.
Also "form of the earth"
Why "afar"?
Also "form of the earth"
Why "afar"?
BASIC HUMAN BEHAVIOR
(כח) וַיְבָ֣רֶךְ אֹתָם֮ אֱלֹהִים֒ וַיֹּ֨אמֶר לָהֶ֜ם אֱלֹהִ֗ים פְּר֥וּ וּרְב֛וּ וּמִלְא֥וּ אֶת־הָאָ֖רֶץ
(28) God blessed them and God said to them, “Be fertile and increase, fill the earth"
Procreation
"fill the earth" and the earth's carrying capacity
"fill the earth" and the earth's carrying capacity
(כח) וְכִבְשֻׁ֑הָ
(28) and master it
Rambam indicates that this is not part of God's blessing, but a statement of the nature of humans.
Applying their natural gifts, humans will master the earth utilizing whatever technology is available to them
Applying their natural gifts, humans will master the earth utilizing whatever technology is available to them
(כח) וּרְד֞וּ בִּדְגַ֤ת הַיָּם֙ וּבְע֣וֹף הַשָּׁמַ֔יִם וּבְכׇל־חַיָּ֖ה הָֽרֹמֶ֥שֶׂת עַל־הָאָֽרֶץ׃
(28) and rule the fish of the sea, the birds of the sky, and all the living things that creep on earth.
And dominate (traditional definition). Again, an expression of human nature (Rambam).
A holocentric understanding: hold stewardship of
A holocentric understanding: hold stewardship of
(יב) וּרְדוּ בִדְגַת הַיָּם (בראשית א, כח), אָמַר רַבִּי חֲנִינָא, אִם זָכָה רְדוּ, וְאִם לָאו יֵרְדוּ. אָמַר רַבִּי יַעֲקֹב דִּכְפַר חָנִין, אֶת שֶׁהוּא בְּצַלְמֵנוּ כִּדְמוּתֵנוּ, וּרְדוּ. אֶת שֶׁאֵינוֹ בְּצַלְמֵנוּ כִּדְמוּתֵנוּ, יֵרְדוּ.
“And dominate ...” – Rabbi Ḥanina said: If they merit it, [they will] dominate [redu], but if not, they will fall [yeredu]. Rabbi Yaakov of Kefar Ḥanin said: One who fulfills “in our image, in our likeness – “And dominate”; those who do not fulfill “in our image, in our likeness” – they will fall [yeredu].
"Forgetting is the norm" (Dr. Michael Fishbane Sacred Attunement)
(לט) ...תָת֜וּרוּ אַחֲרֵ֤י לְבַבְכֶם֙ וְאַחֲרֵ֣י עֵֽינֵיכֶ֔ם אֲשֶׁר־אַתֶּ֥ם זֹנִ֖ים אַחֲרֵיהֶֽם׃
(39) ...you follow your heart and eyes in your lustful urge.
(ו) וַתֵּ֣רֶא הָֽאִשָּׁ֡ה כִּ֣י טוֹב֩ הָעֵ֨ץ לְמַאֲכָ֜ל וְכִ֧י תַֽאֲוָה־ה֣וּא לָעֵינַ֗יִם וְנֶחְמָ֤ד הָעֵץ֙ לְהַשְׂכִּ֔יל וַתִּקַּ֥ח מִפִּרְי֖וֹ וַתֹּאכַ֑ל וַתִּתֵּ֧ן גַּם־לְאִישָׁ֛הּ עִמָּ֖הּ וַיֹּאכַֽל׃
(6) And the woman saw the tree was good for eating...desirable as a source of wisdom, she took of its fruit and ate.
(ח) וַיָּ֥קׇם קַ֛יִן אֶל־הֶ֥בֶל אָחִ֖יו וַיַּהַרְגֵֽהוּ׃
(8) ...Cain set upon his brother Abel and killed him.
So close to Eden...Cain was so wrapped up in his own pain that he forgot himself, forgot The Creator, and committed murder.
(ה) וַיַּ֣רְא יהוה כִּ֥י רַבָּ֛ה רָעַ֥ת הָאָדָ֖ם בָּאָ֑רֶץ וְכׇל־יֵ֙צֶר֙ מַחְשְׁבֹ֣ת לִבּ֔וֹ רַ֥ק רַ֖ע כׇּל־הַיּֽוֹם׃
(5) יהוה saw ...how every plan devised by the human mind/heart was nothing but evil.
From what has come before, what is ra?
"human wickedness on earth" -- this is how we know people had been "fruitful and multiplied and filled the earth".
"yetzer" -- Every manifestation of the heart of people was ra. Also one of the 4 kabbalistic realms.
"human wickedness on earth" -- this is how we know people had been "fruitful and multiplied and filled the earth".
"yetzer" -- Every manifestation of the heart of people was ra. Also one of the 4 kabbalistic realms.
YETZER HARAH. Evil inclination. My definition: the inner egocentric tendencies within each person driven mainly by instincts for individual survival or benefit over others.
HUMAN ABILITIES
HUMAN SOUL
(ז) וַיִּ֩יצֶר֩ יהוה אֱלֹהִ֜ים אֶת־הָֽאָדָ֗ם עָפָר֙ מִן־הָ֣אֲדָמָ֔ה וַיִּפַּ֥ח בְּאַפָּ֖יו נִשְׁמַ֣ת חַיִּ֑ים וַיְהִ֥י הָֽאָדָ֖ם לְנֶ֥פֶשׁ חַיָּֽה׃
(7) God יהוה blew into [the human's] nostrils the nishmat life: the Human became a nefesh chaya.
(כ) וַיִּקְרָ֨א הָֽאָדָ֜ם שֵׁמ֗וֹת לְכׇל־הַבְּהֵמָה֙ וּלְע֣וֹף הַשָּׁמַ֔יִם וּלְכֹ֖ל חַיַּ֣ת הַשָּׂדֶ֑ה
(20) And the Human gave names to all the cattle and to the birds of the sky and to all the wild beasts
To name a creature in this way requires discernment to see the character of the creature. Humans having been given the gift to choose [the name, and make other choices too]
DIVINELY DECREED IDEAL PURPOSE
(טו) וַיִּקַּ֛ח יהוה אֱלֹהִ֖ים אֶת־הָֽאָדָ֑ם וַיַּנִּחֵ֣הוּ בְגַן־עֵ֔דֶן לְעׇבְדָ֖הּ וּלְשׇׁמְרָֽהּ׃
(15) God יהוה settled the Human in the garden of Eden, to till it [lavdah] and tend it [ulshomrah].
Lavdah- To work the garden and serve The Creator
Compare with NICHE (ecological): describes the role an organism plays in a community. A species' niche encompasses both the physical and environmental conditions it requires and the interactions it has with other species. (National Geographic)
Ulshomrah- What does this mean? Why is this necessary?
Compare with NICHE (ecological): describes the role an organism plays in a community. A species' niche encompasses both the physical and environmental conditions it requires and the interactions it has with other species. (National Geographic)
Ulshomrah- What does this mean? Why is this necessary?
HUMAN SUMMARY:
Made in the image of God (morally speaking) and dust of the earth
It is human nature to master and dominate the earth.
We are co-creators with YHVH, with the discernment to know good from evil.
Our primordial purpose and ecological niche was to serve The Creator by serving the earth, and to preserve it.
Made in the image of God (morally speaking) and dust of the earth
It is human nature to master and dominate the earth.
We are co-creators with YHVH, with the discernment to know good from evil.
Our primordial purpose and ecological niche was to serve The Creator by serving the earth, and to preserve it.
THE CREATOR: Omnipotent, omniscient, omnipresent, and ineffable.
Places value on every individual creation, and the highest value on the whole of The Creations.
Places value on every individual creation, and the highest value on the whole of The Creations.
From here, Torah moves ahead towards
(א) זֶ֣ה סֵ֔פֶר תּוֹלְדֹ֖ת אָדָ֑ם
(1) This is the record of Adam’s line.
Denotes procreation, multiplication, and "filling the earth" (through an ecological lens)
(יא) וַתִּשָּׁחֵ֥ת הָאָ֖רֶץ לִפְנֵ֣י הָֽאֱלֹהִ֑ים וַתִּמָּלֵ֥א הָאָ֖רֶץ חָמָֽס׃
(11) The earth became corrupt before God; the earth was filled with lawlessness.
Hamas is the summation of all the yetzer harahs on the earth.
Update on condition of the cosmos around the time of Noah:
The Creator was less manifest (hidden). As a result people felt they could behave according to their desires without consequence.
There was a breaking of the original metaphysical unity of All (khol) such that people had broken away from the earth to some degree.
Human avodah of the land provided people with food but no longer served The Creator. The system was broken. Shmira --preserving had failed to protect from the yetzer harah. the world theological system needed repair here. What begins in the realm of yetzirah manifests in the realm of asiyah. Human moral choices will have ecological consequences.
The Creator was less manifest (hidden). As a result people felt they could behave according to their desires without consequence.
There was a breaking of the original metaphysical unity of All (khol) such that people had broken away from the earth to some degree.
Human avodah of the land provided people with food but no longer served The Creator. The system was broken. Shmira --preserving had failed to protect from the yetzer harah. the world theological system needed repair here. What begins in the realm of yetzirah manifests in the realm of asiyah. Human moral choices will have ecological consequences.
NOAH
(כט) וַיִּקְרָ֧א אֶת־שְׁמ֛וֹ נֹ֖חַ לֵאמֹ֑ר זֶ֞֠ה יְנַחֲמֵ֤נוּ מִֽמַּעֲשֵׂ֙נוּ֙ וּמֵעִצְּב֣וֹן יָדֵ֔ינוּ מִן־הָ֣אֲדָמָ֔ה אֲשֶׁ֥ר אֵֽרְרָ֖הּ יהוה׃
(29) And he named him Noah, saying, “This one will provide us relief/comfort/reconciliation from our deeds [falling from Eden] and from the laborous actions in relation to the earth [min ha'adamah are the exact words of how/in what form humans had originally been created and offer a hint of the true aveyrah of people in the time of Noah]; the earth which יהוה placed under a curse that was our responsibility.”
Noah, it was hoped, was to be the one to perform teshuvah for Original Sin. To restore the relationship between people and the more-than-human world. To offer people a return to Eden.
Noah = comfort/reconciliation. Brought reconciliation to YHVH Vayinachem Adonai (Gen 6:6) even as he planned The Flood.
Noah is associated with the midah of menuchat hanefesh - equanimity.
Noah = comfort/reconciliation. Brought reconciliation to YHVH Vayinachem Adonai (Gen 6:6) even as he planned The Flood.
Noah is associated with the midah of menuchat hanefesh - equanimity.
HUMILITY (Mussar definition) - occupying a rightful space, neither too much nor too little.
Compare with ecological niche. Describes the role an organism plays in a community. A species' niche includes the interactions it has with other species. (National Geographic) The population of a species (humans excepted) naturally comes into balance with its ecosystem.
We know from The Creation story that a harmonious ecosystem had the highest moral value.
Rambam's writing argues that humility is of great value (see quote above). One might imagine he had an ecological understand of the value of humility.
Ecologically, it ensures survival of the whole. Its delicate balance ensures that the system can sustain itself to the benefit of all. Humility is a midah which is seen as the most important midah in that it impacts all the other midot. For humans, who have the advantage of their high intelligence, there is the natural tendency to utilize that advantage to "cheat the system", change the rules of ecology and disrupt the balance for their own survival benefit.
Noah, it can be inferred, understood The Creator's feelings about the Creations and humans. Noah took into consideration the whole [khol] universe and comprehended his relative place within it.
Compare with ecological niche. Describes the role an organism plays in a community. A species' niche includes the interactions it has with other species. (National Geographic) The population of a species (humans excepted) naturally comes into balance with its ecosystem.
We know from The Creation story that a harmonious ecosystem had the highest moral value.
Rambam's writing argues that humility is of great value (see quote above). One might imagine he had an ecological understand of the value of humility.
Ecologically, it ensures survival of the whole. Its delicate balance ensures that the system can sustain itself to the benefit of all. Humility is a midah which is seen as the most important midah in that it impacts all the other midot. For humans, who have the advantage of their high intelligence, there is the natural tendency to utilize that advantage to "cheat the system", change the rules of ecology and disrupt the balance for their own survival benefit.
Noah, it can be inferred, understood The Creator's feelings about the Creations and humans. Noah took into consideration the whole [khol] universe and comprehended his relative place within it.
(ח) וְנֹ֕חַ מָ֥צָא חֵ֖ן בְּעֵינֵ֥י יהוה׃ {פ} (ט) ... נֹ֗חַ אִ֥ישׁ צַדִּ֛יק תָּמִ֥ים הָיָ֖ה
(8) But Noah found favor with ה ...Noah was a righteous man;...
The most closely linked midah of Noah to his role repairing the world is named here: he was a tzadik.
What does tzadik mean? How does it pertain to Torah's story of climate crisis?
(כ) מֵהָע֣וֹף לְמִינֵ֗הוּ וּמִן־הַבְּהֵמָה֙ לְמִינָ֔הּ מִכֹּ֛ל רֶ֥מֶשׂ הָֽאֲדָמָ֖ה לְמִינֵ֑הוּ שְׁנַ֧יִם מִכֹּ֛ל יָבֹ֥אוּ אֵלֶ֖יךָ לְהַֽחֲיֽוֹת׃ (כא) וְאַתָּ֣ה קַח־לְךָ֗ מִכׇּל־מַֽאֲכָל֙ אֲשֶׁ֣ר יֵֽאָכֵ֔ל וְאָסַפְתָּ֖ אֵלֶ֑יךָ וְהָיָ֥ה לְךָ֛ וְלָהֶ֖ם לְאׇכְלָֽה׃
(20) From birds of every kind, cattle of every kind, every kind of creeping thing on earth, two of each shall come to you to stay alive. (21) For your part, take of everything that is eaten and store it away, to serve as food for you and for them.”
Noah cared for the animals. He served all The Creations, what was deemed "very good".
(ה) וַיַּ֖עַשׂ נֹ֑חַ כְּכֹ֥ל אֲשֶׁר־צִוָּ֖הוּ יהוה׃
(5) And Noah did just as יהוה commanded him.
Obedience. Devotion.
Truth
keddushah- holiness, separateness
keddushah- holiness, separateness
(כ) וַיָּ֥חֶל נֹ֖חַ אִ֣ישׁ הָֽאֲדָמָ֑ה וַיִּטַּ֖ע כָּֽרֶם׃
(20) Noah, man of the soil, planted a vineyard.
This is the verse where Noah fulfills his destiny.
1) The name Adam meaning human and with connections to the earth had been given to him by The Creator. Noah's moral behavior and obedience to The Creator -- specifically the orientation of the person away from themselves and towards the more-than-human world--earns for himself the title "man of the soil". For humanity it indicates a return and repentance with respect to the earth (see Genesis 3:19).
2) "planted a vineyard" - an altered version of Garden of Eden. Blessings of the land.
1) The name Adam meaning human and with connections to the earth had been given to him by The Creator. Noah's moral behavior and obedience to The Creator -- specifically the orientation of the person away from themselves and towards the more-than-human world--earns for himself the title "man of the soil". For humanity it indicates a return and repentance with respect to the earth (see Genesis 3:19).
2) "planted a vineyard" - an altered version of Garden of Eden. Blessings of the land.
SUMMARY
Early verses in Torah possess a strong ecological flavor and offer continued opportunities to draw valuable insight regarding the human plight in coping with and managing the climate crisis.
Perhaps the greatest challenge at this stage in repairing the climate crisis include coming to terms with the truth of our nature as humans. "I used to think the top environmental problems were biodiversity loss, ecosystems collapse and climate change... But I was wrong. The top environmental problems are selfishness, greed and apathy… and to deal with those we need a spiritual and cultural transformation.”--Gus Spaith. Assuming this, a place for us to begin is an exploration of our morality, in particular the midot possessed by Noah--humility being the most important
A harmonious world and balanced ecosystem are sustainable systems of the highest value and that serve the best interests of all.
In adopting a proper pleurocentric (as opposed to egocentric or anthropocentric) perspective on the cosmos, we (1) hold ourselves in the image of The Creator, (2) serve the greatest good, (3) fill a proper ecological niche and theological role and (4) ensure the survival of the planet and its "hosts"
As taken from Noah, our own teshuvah with the earth, repairing the harm done to it by our fellow humans and by ourselves might look something like this: (1) accept the truth of our situation and the truth of what we are, (2) work on our own midot to better ourselves and make ourselves more like Noah, (3) from this day forward, act in accordance with a proper code of morals in a more holoocentric (rather than egocentric or anthropocentric) view.