The past couple of weeks saw observance of the Jewish High Holy Days of Rosh Hashanah and Yom Kippur, which are the new year and day of repentance, respectively. As the year 5775 begins, some Jews are also noting that this is a shmita year.

The ancient Jewish agricultural cycle followed a rotation of seven years. On the seventh, reminiscent of the Creation story, a rest is mandated. This is called shmita, or “release.” The primary purpose was to let the land regenerate after six years of intensive farming. Allowing the nutrients to return to the soil would provide for more productive harvests in the future. This tradition is indicative of an early awareness of the importance of environmental conservation, long before systematic use of fertilizers or any modern concepts of sustainability.

The ancient trading empire of Phoenicia, in what is today Lebanon, was noted for its purple dye. This was a major export product and source of revenue and wealth in the Phoenician economy. Numbers:15 in the Old Testament states

“38. Speak unto the children of Israel, and bid them that they make them fringes in the borders of their garments throughout their generations, and that they put upon the fringe of the borders a ribband of blue. 39. And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the Lord…”

Like Phoenician purple, this blue dye was drawn at the time from an uncommon mollusk. When tied into economic forces and trading opportunities, the mollusk became endangered and prices for the dye skyrocketed. Eventually, pressure eased in conjunction with more steadfast observance of shmita. Herein lies an early example of biodiversity conservation. The Biblical commandment is acknowledged in modernity by the colors and patterns of the Jewish prayer shawl, called a talit.

A talit and kippah, courtesy of James MacDonald via Flickr

There were social obligations associated with shmita as well. Since farmers did not actively grow crops at this time, any fruits or edible plants that grew on their own were deemed communal. This suggests a more cooperative economic and social system. Furthermore, outstanding debts were often forgiven and many indentured servants were released from their obligations.

Rabbi Ari Enkin suggests that the Talmud, another holy Jewish text, declares that the purpose of shmita is to remember that the land does not belong to people, but to God. This is further enforced, he argues, by the fact that God provides for people even when they do not work the land. In addition, some interpretations suggest that shmita enables hardworking farmers to take a break from their burdens and refocus their energies. Often this came in the form of more religious worship and, when in conjunction with the realization that the surrounding world belongs to God, reinforces faith in Him.

Extensive farmlands in the Golan Heights, courtesy of Franklin R. Halprin

Especially considering that this very ancient practice referred to farming, and specifically in Israel, what modern, global applications and lessons besides direct environmental ones can we glean from it? Yom Kippur is the day of repentance; Jews seek forgiveness from God and from other people for the sins they have committed over the last year. This enables for a fresh start, or a clean slate as is commonly articulated. An important component of this custom is, as an individual, to be willing to grant forgiveness to those who seek it from you. This is as vital to a modern cooperative social system as was the ancient forgiveness of debts and release of servants. Incessant burdens, bitter memories, and grudges damage the individual just as incessant agriculture damages the soil and land. Shmita is an emotional “release” as well, vital for one’s health. It is important to step back, take a break, and start over fresh after a little while.

Though the esoteric Talmudic interpretation that the land belongs to God might not be as universally appealing in 2014, the general principle that the environment is a force that operates largely on its own terms is an important lesson. Perhaps a more suitable wording would be that the environment belongs to the Earth. Just as the ancient Jews recognized that they were part of a larger system that included things beyond their control, we too exist in such a dynamic. In addition, the Hebrews of old recognized that their actions could have consequences of an environmental nature, which in turn would affect their well being and livelihoods because they were deeply intertwined with their surrounding ecologies. This remains true today, and in our technological and globalized society the severity of the consequences of our actions are more alarming than ever. Finally, the very manners in which we think, identify, and behave are inspired in part by our very environments and their roles in our lives.

The environment is not an abstract set of ideas from which we are detached. It contributes substantially to who we are; acting in its benefit is mutually beneficial. May the new year bring release and a clean slate, and kindle hopes for our futures.

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Franklin R. Halprin (@FHalprin) holds an MA in History & Environmental Politics from Rutgers University where he studied human-environmental relationships and settlement patterns in the nineteenth century Southwest. His research focuses on the influences of social and cultural factors on the development of environmental policy. Contact Frank at staff@LawStreetMedia.com.

Feature image courtesy of [Alexander Smolianitski via Flickr]

Franklin R. Halprin

Franklin R. Halprin holds an MA in History & Environmental Politics from Rutgers University where he studied human-environmental relationships and settlement patterns in the nineteenth century Southwest. His research focuses on the influences of social and cultural factors on the development of environmental policy. Contact Frank at staff@LawStreetMedia.com.

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