DOWNLOAD: PDF (All that’s requested is your name and email.)

A print copy of this Tu Bishvat Seder haggadah may be purchased directly from Ellen Bernstein’s website.

Source(s)

This earth pledge can be found within “Earth Day” an essay by the writer and Unitarian Universalist minister Clarke D. Wells (1930-2006, and included in his collection Sunshine and Rain at Once (1981), p. 20. It is the only place we have so far located an earth pledge in the context of a prayer. Although published in 1981, the essay, including the prayer and pledge, was likely written the previous year in the lead up to Earth Day 1980.

In his posthumous collected works, Continuously Creating Spirit- A Clarke Wells Reader (ed. Barbara Carlson, 2012), this earth pledge is found in the following variation: “I pledge allegiance to the earth and the biosphere, and to the ecosystem on which it stands, one planet, indivisible, with fresh water and clean air for all” (p. 79). Two additional earth pledges follow:

I pledge allegiance to the globe
and all people on it;
and to the environment that cradles our lives,
one earth, interconnected,
with pure rivers and sweet rains
for all.

I pledge allegiance to this place
and to the holy ground that is ours to walk;
and to the canopy of gracious sky,
one globe, inextricable,
with ozone and green trees
for all.

It is unclear where and when these additional earth pledges were first offered. The third pledge is likely dated to around the 20th anniversary of Earth Day in 1990, just after the ban on chlorofluorocarbons instituted in 1987 came into effect (in 1989).

Source(s)

earth pledge in Earth Day – Sunshine and Rain at Once (Clarke Wells, Unitarian Universalist Association 1981), p. 20

This earth pledge by Carol T. Gaddy and Marianne Wolfman-Dawn is included in a short essay by Gaddy entitled “Our New Pledge of Allegiance.” The essay can be found in What Will It Take to Prevent Nuclear War: Grassroots Responses to Our Most Challenging Question (ed. Pat Farren 1983), p. 149. Carol Gaddy writes that the pledge “was composed spontaneously by me and Marianne Wolfman-Dawn as we marched on the road to Damascus, Arkansas, April 25, 1981, protesting the nuclear missile site where a Titan missile had exploded the previous November, endangering the people it was meant to protect.” A photo of this march showing Carol Gaddy and Marianne Wolfman-Dawn was published on the cover of Ours: a Feminist Newspaper (vol. 3, no. 5, Little Rock, Arkansas- Winter 1980). (Many thanks to the University of Arkansas at Little Rock Center for Arkansas History and Culture for digitizing and exhibiting this newspaper cover.)

As attested by Bryna Fireside and Elaine Lytel, this earth pledge was cited at the opening ceremonies of The Women’s Encampment for a Future of Peace and Justice in Romulus, New York on 4 July 1983 (in The Women’s Encampment for a Future of Peace and Justice: Images and Writings (1987), p. 21).

Source(s)

our new pledge of allegiance by Carol T. Gaddy and Marianne Wolfman-Dawn (25 April 1981) in What will it take to prevent nuclear war (ed. Pat Farren 1983), p. 149

Carol Gaddy at the March to Damascus, Arkansas (25 April 1981)

I pledge allegiance to the earth
and all its sacred parts,
its water, land, and living things,
and all its human hearts.

I pledge allegiance to all life
and promise I shall care
to live and cherish all its gifts
with people everywhere.

---

This earth pledge appears without attribution in a justice, peace, and environmentally conscious Catholic textbook, Peace through Justice (Diocese of Cleveland, 1983) by Louise Marie Prochaska. Sister Prochaska, however, does not recall composing it and it may have been circulating for some time in newsletters or other ephemeral works beforehand. On the page following the quoted pledge, the curricular resource recommends contacting the Union of Concerned Scientists for more information, but that recommendation may have more to do with the pedagogical theme of the section that included the text of the pledge. Among the earth pledges, it is unique. Instead of following the form of Bellamy’s Pledge of Allegiance, it uses an ABCB rhyme scheme.

The pledge also appears in an illustration for the Spring 1984 issue of Global Education Associates’ Breakthrough Newsletter. Neither Pat Mische (co-founder of Global Education Associates) nor Sister Miriam MacGillis (inventor of the Cosmic Walk, founder of Genesis Farm, and illustrator of the pledge) recall with certainty composing the pledge, although both think that it is quite possible. Although the GEA illustration postdates Prochaska’s publication, it’s possible, even likely, that this earth pledge was circulating in 1883 or earlier in other ephemeral works produced by the GEA, the Union of Concerned Scientists, or others.

More research is needed. I am currently researching back issues of periodicals published by Global Education Associates in the 1970s and early 1980s to determine once and for all, when it was originally published and hopefully, by whom, the pledge was written. –Aharon Varady

Source(s)

Earth Pledge (Global Education Associates, Breakthrough Newsletter, Spring 1984)

Peace through Justice – Earth Pledge (Louise Marie Prochaska 1983), p. 277

Peace through Justice – Earth Pledge (Louise Marie Prochaska 1983), pp. 278-279

 

]]> https://opensiddur.org/prayers/civic-calendar/international-civil-calendar/earth-day/earth-pledge-ca-1983/feed/ 0 https://opensiddur.org/compilations/table-guides-and-haggadot/rosh-hashanah-lailanot-seder/trees-davvening-tu-bishvat-haggadah-celebrating-kinship-trees-earth-barak-gale-ami-goodman-1991-unabridged/ https://opensiddur.org/compilations/table-guides-and-haggadot/rosh-hashanah-lailanot-seder/trees-davvening-tu-bishvat-haggadah-celebrating-kinship-trees-earth-barak-gale-ami-goodman-1991-unabridged/#respond Wed, 19 Jan 2011 08:45:01 +0000 http://opensiddur.org/?p=2427 The Trees are Davvening.]]> THE TREES ARE DAVENING: A Tu biShvat Haggadah Celebrating Our Kinship with the Trees and the Earth
Developed by:
Dr. Barak Gale, Congregation Sha’ar Zahav, San Francisco
Dr. Ami Goodman, Congregation Beth Sholom, San Francisco

Hebrew	English
אִם אֵין אֲנִי לִי, מִי לִי.‏           וּכְשֶׁאֲנִי לְעַצְמִי, מָה אֲנִי.‏           וְאִם לֹא עַכְשָׁיו, אֵימָתָי.‏	If I am not for myself, who will be for me?   The ecological crisis threatens our health, our children’s future,   If I am only for myself, what am I?   the well-being of all of God’s children, the survival of multitudes of species, the very integrity of Creation.   If not now, WHEN?   —Hillel the Elder, Pirkei Avot 1:14
בשעה שברא הקדוש ברוך הוא את אדם הראשון, נטלו והחזירו על כל אילני גן עדן, ואמר לו: ראה מעשי כמה נאים ומשובחין הן, וכל מה שבראתי, בשבילך בראתי, תן דעתך שלא תקלקל ותחריב את עולמי, שאם קלקלת אין מי שיתקן אחריך. ולא עוד שאת גורם מיתה לאותו צדיק.‏	God led Adam around the Garden of Eden and said, “Look at My works. See how beautiful they are, how excellent! For your sake I created them all. See to it that you do not spoil or destroy My world, for if you do, there will be no one to repair it after you.”[1] Ecclesiastes Rabbah 7:13   —Ecclesiastes Rabbah 7.13
	INTRODUCTION
	Tu biShvat, the New Year for the trees, was designated, following debate in the Talmud, as the time of renewal of budding in the trees. The early winter rains were mostly over, the sap in the trees had risen, and the period of budding was just beginning. The origin of Tu biShvat in the Torah was a time for renewal of our commitment to God and to share the yield of the land with the poor. "Every year, you shall set aside a tenth part of the yield, so that you may learn to revere your God forever." (Deuteronomy 14.22-23) Today we celebrate Tu biShvat also for renewal of our commitment to serve and protect the trees, and all of God’s creation. The evolution of this holiday has an interesting history.
	After the exile of the Jews from Israel, Tu biShvat became a day on which to commemorate our connection to Eretz Israel. During much of Jewish history, the only observance of this day was the practice of eating fruit associated with the land of Israel. A tradition based on Deuteronomy 8:8 holds that there are five fruits and two grains associated with it as a "land of wheat and barley, of vines, figs and pomegranates, a land of olive trees and Sat, 12 Nov 2022 19:25:14 +0000 honey." Almonds were also given a prominent place in Tu biShvat meals since the almond trees were believed to be the first of all trees in Israel to blossom. Carob or St John’s bread – was the most popular fruit to use, since it could survive the long trip from Israel to Jewish communities in Europe and North Africa.
	The medieval mystical Kabbalists carried Tu biShvat a step further. For them, trees were a symbol of humans, as it says: "For a human is like a tree of the field" (Deut. 20:19). In line with their general concern with Tikun Olam -spiritually repairing the world – the Kabbalists regarded eating a variety of fruits on Tu biShvat as a way of improving our spiritual selves. They believed that the ritual consumption of the fruits and the nuts, if done with the proper intention (kavanah), would cause the sparks of holy light hidden in the fruit to be liberated from their shells and rise up the heavenly ladder to return to their divine source, thereby contributing to the renewal of life for the coming year. The Torah is referred to as a "tree of life to them that hold fast to it." The Kabbalists pictured their philosophical construct of the Sephirot – the ten mystical emanations of the divinity – in the form of a heavenly tree, or ladder.
	For the Kabbalists, trees were symbolic also of the tree – the Tree of Life, which carries divine goodness and blessing into the world. To encourage this flow and effect Tikun Olam, the Kabbalists of Ts’fat (16th century) created a Tu biShvat seder loosely modeled after the Pesach seder.
	In the twentieth century, with the growth of Zionism and the founding of the State of Israel, the association of Tu biShvat with the land of Israel has gained even more significance. In Israel, thousands of children plant trees. They play a vital role in the ecological healing of the land that was degraded after centuries of Ottoman rule. In the Diaspora, we give money to the Jewish National Fund for tree planting in Israel. It is also customary to collect money for Ma’ot Peirot – tz’daka for those in need.
	In recent decades, the stakes have become much higher. Tu biShvat calls upon us to cry out against the enormity of destruction and degradation being inflicted upon God’s world. This degradation includes depletion of our protective ozone layer, global warming, massive deforestation, the extinction of species, poisonous deposits of toxic chemicals and nuclear wastes, and exponential population growth. We are also deeply concerned that the poor suffer disproportionately from environmental degradation. Rabbi Abraham Heschel wrote: "Human beings have indeed become primarily tool-making animals, and the world is now a gigantic tool box for the satisfaction of their needs…"
	Rabbi Heschel continues "It is when nature is sensed as mystery and grandeur that it calls upon us to look beyond it." On this night we express our joy and thankfulness for the mystery and grandeur of nature, and renew our commitment to be responsible custodians of God’s world. Tonight we will crack open some shells of nuts, and like the Kabbalists of the 16th century, release some sparks of holy light.
	TEHILLIM – PSALMS OF ASCENT On Tu biShvat it is traditional to read from the fifteen Psalms of Ascent (Shire Hama’alot) which include Psalms 120-134. These were recited as the Levites ascended the fifteen steps to the temple. The fifteen Psalms also remind us of the date of the festival – the fifteenth of Sh’vat – Tu biShvat.
תהלים קכא   שִׁ֗יר לַֽמַּ֫עֲלֹ֥ות אֶשָּׂ֣א עֵ֭ינַי אֶל־הֶהָרִ֑ים מֵַ֝֗יִן יָבֹ֥א עֶזְרִֽי׃ עֶ֭זְרִי מֵעִ֣ם יְהוָ֑ה עֹ֝שֵׂ֗ה שָׁמַ֥יִם וָאָֽרֶץ׃ 	ESAH EINAI – PSALM 121     I lift up my eyes to the mountains; from where will my help come? My help comes from the Eternal Maker of heaven and earth Esah einai el he-harim Mei -ayin, mei- ayin ya-avo ezri (2x) Ezri me-im Hashem Oseh shamayim va-aretz (2x)
	Blessings (B’rachot):
	In order to appreciate properly the special in the ‘ordinary’ around us, Judaism instructs that we reflect on almost every action we take. It is taught that a person who eats something without first saying a blessing is stealing sacred property (B’rachot 35a)
בָּרוּךְ אַתָּה יְיָ אֶלֹהֵינוּ מֶלֶךְ הָעוֹלָם, עֹשֶֹה מַעֲשֵֹה בְרֵאשִׁית:‏	We praise You, Adonai our God, Creator of the universe, who continually does the work of creation. Baruch ata, Adonai Eloheinu, melech ha-olam, o-seh ma-asei v’rei-sheet.
בָּרוּךְ אַתָּה יְיָ אֶלֹהֵינוּ מֶלֶךְ הָעוֹלָם, שֶכָּכָה לוֹ בָּעוֹלָמוֹ:‏	We praise You, Adonai our God, Creator of the universe, whose world is filled with beauty. Baruch ata, Adonai Eloheinu, melech ha-olam, she-kacha lo b’olamo.
בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵֽינוּ מֶלֶךְ הָעוֹלָם שֶׁלֹּא חִסֵּר בְּעוֹלָמוֹ כְּלוּם, וּבָרָא בוֹ בְּרִיוֹת טוֹבוֹת וְאִילָנוֹת טוֹבוֹת, לֵהָנוֹת בָּהֶם בְּנֵי אָדָם׃	We praise You, Adonai our God, Creator of the universe, Your world lacks nothing needful; You have fashioned godly creatures and lovely trees that enchant the heart Baruch ata, Adonai Eloheinu, melech ha-olam, shelo chisar ba-olam davar u-varavo b’ri-ot tovot v’ilanot tovim l’hanot bahem b’nei adam
	EILI EILI Oh Lord, my God, I pray that these never end: the sand and the sea. The rush of the  waters, the crash of the heavens, the prayer of the heart Eili Eili shelo yigameir l’olam, Hachol vehayam Rishrush shel hamayim, B’rak hashamayim, T’filat ha-adam
	STRUCTURE OF THE SEDER
	The Tu biShvat seder, like the Passover seder, follows a specific order. The seder is divided into four parts, representing the four worlds of the mystics. As in the Pesach seder, we drink four cups of wine, each cup here changing color to correspond to the changing seasons. Unique to the Tu biShvat seder is the ritual consumption of fifteen types of fruits and nuts, with special significance for the first three of the four worlds. According to kabbalah, the four worlds are: Assiyah (action – our world of physical reality), Y’tzirah (formation), B’riah (creation), and Atzilut (emanation).
	THE FIRST WORLD: OLAM HA-ASSIYAH – THE WORLD OF ACTION
	Assiyah – the first world, is the world of action. It is the world in which we assemble and shape artifacts without changing the form of God’s raw material. It is the physical world represented by earth and the season of Winter. In the world of Assiyah, we drink white wine and eat fruits with hard outer shells and soft insides.
	The white wine symbolizes the sleep that descends upon nature when the sun’s rays begin to weaken. In winter the earth is sometimes barren, covered with snow. In winter we layer ourselves in clothing, blanketing ourselves from the cold just as the earth covered in snow is insulated. The fruit also symbolizes the winter season with its protected outside. Removing the hard shells exposes a fleshy vulnerable inside. The shell which conceals also protects. In the world of work, of everyday activity, the spiritual requires protection and nurturing. Special effort is necessary to protect it from indifference, from being forgotten, from unkind influences.
	We crack the shells of the nuts and release the divine sparks for Tikun Olam, healing of the world. We crack the shells of our own preoccupations and our own pains.
כָּל שֶׁחָכְמָתוֹ מְרֻבָּה מִמַּעֲשָׂיו , לְמָה הוּא דּוֹמֶה, לְאִילָן שֶׁעֲנָפָיו מְרֻבִּין וְשָׁרָשָׁיו מֻעָטִין, וְהָרוּחַ בָּאָה וְעוֹקַרְתּוֹ וְהוֹפְכְתוֹ עַל פָּנָיו, שֶׁנֶּאֱמַר (ירמיה, יז), וְהָיָה כְּעַרְעָר בָּעֲרָבָה וְלֹא יִרְאֶה כִּי יָבוֹא טוֹב וְשָׁכַן חֲרֵרִים בַּמִּדְבָּר אֶרֶץ מְלֵחָה וְלֹא תֵשֵׁב. אֲבָל כָּל שֶׁמַּעֲשָׂיו מְרֻבִּין מֵחָכְמָתוֹ, לְמָה הוּא דּוֹמֶה, לְאִילָן שֶׁעֲנָפָיו מֻעָטִין וְשָׁרָשָׁיו מְרֻבִּין, שֶׁאֲפִלּוּ כָּל הָרוּחוֹת שֶׁבָּעוֹלָם בָּאוֹת וְנוֹשְׁבוֹת בּוֹ אֵין מִזִּיזִין אוֹתוֹ מִמְּקוֹמוֹ, שֶׁנֶּאֱמַר (שם,), וְהָיָה כְּעֵץ שָׁתוּל עַל מַיִם וְעַל יוּבָל יִשְׁלַח שָׁרָשָׁיו וְלֹא יִרְאֶה כִּי יָבֹא חֹם, וְהָיָה עָלֵהוּ רַעֲנָן, וּבִשְׁנַת בַּצֹּרֶת לֹא יִדְאָג, וְלֹא יָמִישׁ מֵעֲשׂוֹת פֶּרִי.‏	Rabbi Elazar ben Azaria, a Talmudic sage of the 1st century CE, said: "Anytime our wisdom exceeds our good deeds, to what are we likened? – to a tree whose branches are numerous but whose roots are few; then the wind comes and uproots it and turns it upside down…. But when our good deed exceed our wisdom, to what are we likened? – to a tree whose branches are few but whose roots are numerous; even if all the winds of the world were to come and blow against it, they could not budge it from its place……."
	First course: choose five from the following: pomegranates, walnuts, almonds, coconuts, pine nuts, pistachios, chestnuts, hazelnuts, brazil nuts or pecans.
	May it be your will, Hashem our God, that by virtue of our blessing and eating these fruits we shall enjoy the hidden heavenly roots from which they draw the divine flow of fruiting and blessing. Once again, abundantly fill them with Your glorious flow, nourish and ripen them for an entire year of blessing, good life, and peace. Amen.
	B’RACHOT/ BLESSINGS:
	As we eat the fruit of Assiyah, the physical world of action, may we be blessed with the courage to reveal ourselves, to be vulnerable, to grow, and to repair and help heal.
בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְרִי הָעֵץ:‏	We praise You, Adonai our God, Ruler of the universe who creates the fruit of the tree. Baruch ata Adonai Eloheinu melech ha-olam, borei p’ri ha-etz
בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, שֶׁהֶחֱיָנוּ וְקִיְמָנוּ וְהִגִּיעָנוּ לַזְמַן הַזֶּה:‏	We praise You, Adonai our God, Ruler of the universe for giving us life, for sustaining us and for enabling us to reach this season. Baruch ata Adonai Eloheinu melech ha-olam, she-he-cheyanu ve-kiyemanu ve-higi-anu laz’man ha-zeh
	As we drink the first cup of wine, a white wine, may we feel the sleep of the winter as it refuels our body and soul and prepares us for the lengthening of the days, and the rebirth of nature.
בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְרִי הַגָּפֶן:‏	We praise You, Adonai our God, Ruler of the universe who creates the fruit of the vine. Baruch ata Adonai Eloheinu melech ha-olam, borei p’ri hagafen.
	Almonds and other nuts
	The almond tree (Sh’keidiyah) has special significance for Tu biShvat. It is the first of the fruit trees to blossom each year in Israel. The word for almond in Hebrew also means to "watch". It is the subject of one of Jeremiah’s prophecies: "The word of the Lord came to me, "What do you see, Jeremiah?’ I replied ‘I see a branch of an almond (shakeid) tree. The Lord said to me, ‘You have seen right for I am watchful (shokeid) to bring my word to pass." (Jer. 1:11) This reminds us that we must be watchful and vigilant to God’s commandment to serve and protect all creation.
השקדיה   השקדיה פורחת ושמש פז זורחת, ציפורים מראש הגג מבשרות את בוא החג.‏   טוּ בשבט הגיה חג לאילנות	THE ALMOND TREE   The almond tree is growing. A golden sun is glowing. Birds sing out from tree to tree. And this is what they say to me.   Tu biShvat is coming The birthday of the trees. HASH’KEIDIYAH   Hash’keidiyah porachat, V’shemesh paz zorachat, Tsiporim meirosh kol, gag, Me-vas-rot et bo hachag.   Tu biShvat higi-ah Chag ha-ilanot
	The branch and the tree An Israelite in her relationship to the synagogue may be likened to a branch growing on a tree. As long as the branch is still attached to the tree, there is hope it may renew its vigor no matter how withered it has become; but, once the living branch falls away, all hope is lost. So it is with a species – if endangered, there is still hope. Once extinct, all hope is lost. Nachmanides said: Scripture does not permit a destructive act that will cause the extinction of a species.
לרבי טרפון קרא לו גל אבנים. ויש אומרים, גל של אגוזים. כיון שנוטל אדם אחד מהן, כולן מתקשקשין ובאין זה על זה כך. היה ר טרפון דומה. בשעה שתלמיד חכם נכנס אצלו ואמר לו שנה לי, מביא לו מקרא ומשנה מדרש הלכות ואגדות. כיון שיצא מלפניו, היה יוצא מלא ברכה וטוב.‏	Walnuts and ecosystems Rabbi Tarfon likened the people of Israel to a pile of walnuts. If one walnut is removed, each and every walnut in the pile will be shaken. When a single Jew is shaken, every other Jew is shaken and affected. (Avot D’Rabbi Natan) Likewise, when a single species is endangered, the entire ecosystem is shaken and affected.
	The northern ancient forest, with its downed logs, snags or broken top trunks, beds of moss and lichen, towering canopies of branches and leaves, and cool streams, provide homes for martens, fishers, coho salmon, marbled murrelet and northern spotted owl. When the coho salmon, the owl or the murrelet are endangered, the ancient forest is crying.
	Reb Naḥman of Bratslav said: If a person kills a tree before its time, it is like having murdered a soul.
	Pomegranates – Rimonim In the Song of Songs (Shir haShirim) we read: "Come my beloved, … let us see…if the pomegranates are in bloom." The Rabbis comment: "These are the children who are busy learning the Torah; they sit in rows like pomegranate seeds." Thus the gleaming red pomegranate seeds remind us that we, too, must be attentive to study Torah, and learn how we must care for our world.
	SONG OF SONGS: EL GINAT EGOZ Walking through the walnut orchard Looking for the signs of spring, The pomegrantes – have they flowered? The grapevines – are they blossoming? El ginat egoz yarad’ti, Lirot b’ibei hanachal, Lirot hafarcha hagefen, Heineitzu harimonim.
	SONG OF SONGS: ET DODIM This is the time for love, my bride, come unto my garden. The grapevine is in flower, and the pomegrante is budding. Et dodim hala, bo-i legani Parcha hagefen, heineitzu rimonim
	Children are the crowns of the Torah, adorning it just as silver rimmonim, pomegranates, adorn the top of the Torah Scroll. (Song of Songs Rabba 6:11)
	Etrog (Oranges may be substituted.) The etrog is unique. The blossom (Pitom) end does not fall off after pollination as with other fruit. For this reason the etrog became a symbol of fertility. It is customary to preserve it with cloves and save it from Sukkot until Tu biShvat or make preserves of it after Sukkot to be eaten on Tu biShvat.
	"What is this fruit of the tree of loveliness that its fruit is beauty and itself is beauty? It is the etrog. Could it not be the pomegranate? No, for though its fruit be lovely, not so the tree. Could it be the carob? No, for though the tree be lovely, not so the fruit. But where the fruit and tree alike are beauty – that is the etrog alone. (Jerusalem Talmud).
	Just as the etrog provides both nourishment and fragrance, so in Israel there are people who provide both wisdom and perform good deeds. (Vayikra Rabba 30.12)
	Environmental Conduct In the World of Assiyah – Action
	"When you besiege a city many days to bring it into your power by making war against it, you shall not destroy the trees thereof by swinging an axe against them; from them you may eat but you may not destroy them; for is the tree of the field human to withdraw before you?" Deut.20:19-20.
	This prohibition serves as the foundation for an important principle of Jewish law: BAL TASHḤIT – THE NEEDLESS DESTRUCTION OF ANYTHING IS WRONG.
	"This text becomes the most comprehensive warning to human beings not to misuse the position which God has given them as masters of the world and its matter by capricious, passionate or merely thoughtless wasteful destruction of anything on earth. Only for wise use has God laid the world at our feet…" S.R. Hirsh, 19th century.
	The human capacity to destroy is tremendous, so we must be very careful in all of our actions. The Jewish tradition provides us with a second principle, Yishuv Ha’aretz, the settling of the land, or in modern terms, sustainable development. This requires careful planning and consideration in the building of our social life, so that we may achieve a just, productive, healthy and sustainable society. How do we do this? By way of the 3 pillars upon which the world stands (Pirkei Avot):
	The world stands on three things: on Torah, on worship, and on acts of loving kindness. Al sh’losha d’varim (2x) Al shlosha, shlosha d’varim Ha-olam (2x) omeid Al haTorah (2x), v’al ha’avodah V’al g’milut chasadim
	Torah (Law, learning):
	We study B’reisheet and learn the relationship between humanity and all of creation. We study other biblical and rabbinic texts that speak to our responsibility. And we are commanded to study the natural world itself.
	Ask now the beasts, and they shall teach you. And the birds of the sky, and they shall tell you. Or speak to the Earth and it will tach you. And the fish of the sea will tell you stories
	Avodah (Work, service)
	We pray and worship, as we do tonight, with kavanah
	In order to serve God, one needs access to the enjoyment of the beauties of nature, such as the contemplation of flower-decorated meadows, majestic mountains, flowing rivers, and so forth. For all these are essential to the spiritual development of even the holiest of people. (Rabbi Abraham ben Maimonides)
	G’milut Chasadim (Acts of loving kindness):
	We take action in our private and congregational lives, to minimize consumption of trees and other resources.
	REDUCE photocopies, junk mail, disposable plates, cups, bags.
	RE-USE blank sides of scrap paper, paper and plastic grocery bags
	RECYCLE paper, aluminum, glass, and some plastics, and buy recycled products
	RESTORE woodlands, wetlands. Plant trees
	RESPOND to our elected representatives, our Congress, that is determined to dismantle 25 years of bipartisan environmental protection, protection that has been a model for all the nations.
רב ורבי חנינא ור’ יוחנן ורב חביבא מתנו   בכוליה דסדר מועד כל כי האי זוגא חלופי רבי יוחנן ומעייל רבי יונתן כל מי שאפשר למחות לאנשי ביתו ולא מיחה נתפס על אנשי ביתו…‏	Rav, Rabbi Hanina, Rabbi Yochanan, and Rav Habiba taught the following: Whoever can protest and prevent their household from committing a wrongdoing and does not, is accountable for the wrongdoings of their household …
	Ten Acts prohibited by Jewish law and ten plagues of the modern world: Needless destruction. Air pollution. Water pollution. Noise pollution. Destruction of species. Release of dangerous substances. Damage from cattle. Disregard for God’s ownership of the world. Failure to protest or prevent the wrongdoings of our household. Disregard for future generations.
	The Jewish tradition teaches us that our relations with all things in the world of action can lead us to higher spiritual levels. We realize wasting, pollution, and not actively caring for the environment lead to very ill consequences. By internalizing and acting on the Jewish values of chesed (caring), tzedakah (righteousness), rachamim (compassion), and kavanah (proper intention) we can create and sustain a world in harmony with Being. Through action, and also through study of the Torah – which is likened to water – we can enter the World of Formation.
	THE SECOND WORLD: OLAM HA’YETZIRAH – THE WORLD OF FORMATION
	Joyfully shall you draw upon the fouintains of deliverance. U-shavtem mayim b’sason mi-my-nei ha-y’shu-a.
	Yetzirah, the second world, the most vulnerable, is the world of Formation. It is the world in which we cause a transformation of raw materials, such as making bricks from clay. We acknowledge God as creator not only of the physical world but also of our ability to be creative, our capacity to feel, speak, and sing. It is the emotional world represented by water and the season of Spring. In the world of Yetzirah, we drink white wine with a dash of red and eat fruits with soft outsides and hard inner cores.
	The white wine with a dash of red symbolizes the gradual deepening of color which parallels the reawakening of colors in nature as the sun brings them back to life. In spring the sun’s rays begin to thaw the frozen earth and the first flowers appear on the hillsides. In the full warmth of spring we go outdoors to be with nature. No longer coating ourselves in protective attire, we expose our soft bodies to the sun. We eat fruit containing pits and we are reminded that, despite the wondrous expressions of our spirit, we are still tied to the hard pit of our ego. We are still concealed, deep inside, protecting our divine sparks even from within.
	Rabbi Simeon bar Yohai, Rabbi Eleazar, Rabbi Abba, and Rabbi Yose were sitting one day beneath some trees on the plain by the Sea of Ginnosar. Rabbi Simeon said "The shade spread over us by these trees is so pleasant! We must crown this place with words of Torah!" (Zohar)
	And if you ask me of God, my God. ‘Where is God that in joy we may worship?’ Here on Earth too God lives, not in Heaven alone. A striking fir, a rich furrow, in them you will find God’s likeness. Divine image incarnate in every high mountain. Wherever the breath of life flows, you will find God embodied. And God’s household? All being: the gazelle, the turtle, the shrub, the cloud pregnant with thunder. God in creation is God’s eternal name. (Saul Tchernikovsky,Haskalah poet)
	Choose at least five from among the following fruits: olives, dates, cherries, hackberries, jujubes, persimmons, apricots, peaches, loquats and plums.
	As we eat the fruit of Y’tzirah, the emotional world of Formation, may our hearts be open to the feelings and needs of ourselves and others, allowing the warmth of our care through the world.
בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְרִי הָעֵץ:‏	We praise You, Adonai our God, Ruler of the universe who creates the fruit of the tree. Baruch ata Adonai Eloheinu melech ha-olam, borei p’ri ha-eitz
	As we drink the second cup of wine, white with a dash of red, may we, like the flowers, blossom into our full potential.
בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְרִי הַגָּפֶן:‏	We praise You, Adonai our God, Ruler of the universe who creates the fruit of the vine. Baruch ata Adonai Eloheinu melech ha-olam, borei p’ri hagafen.
	SONG OF SONGS Come with me, my love, come away The winter is past. The rains are over and gone. KUMI LACH Kumi lach (2x) rayati yafati, kumi lach. Ki Heinei hastav, hinei hastav avar Hageshem chalaf, ha-lach lo.
	Olives – Zeitim and hope Environmental threats are overwhelming. Despite the tremendous importance of ancient forests, as home to two-thirds of the Earth’s species, and to regulating our climate and atmosphere, human beings have destroyed over three-fourths of the ancient forests of the world. This has resulted in the most extensive extinction of species since the Ice Age.
	The olive tree is a sign of hope that, despite the enormity of destruction, life can be restored. When the great flood began to subside, Noah sent out a dove. "The dove came back to him toward evening, and there in its bill was a leaf it had picked from an olive tree." (Genesis 8:11)
	Date – Tamar The date palm abounds in blessing, for every part of it can be used, every part is needed. Its dates are for eating, its branches are for blessing on Sukkot; its fronds are for thatching, its fibers are for ropes; its webbing for sieves; its thick trunks for builiding. The date reminds us of the commandment – Bal Tashḥit – to not waste. The date is also cause for joy. When Moses heard that the spies had returned, the spies were requested to give their report. They said, "We came unto the land to which you sent us, and surely it flows with milk and honey." This was not an exaggeration for honey flowed from the date palm trees under which the goats grazed, out of whose udders poured milk, so that both milk and honey moistened the ground. (Sotah 35a)
אֶרֶץ זָבַת חָלָב וּדְבַשׁ (דברים ו׃ג)‏	ERETZ ZAVAT CHALAV   A land flowing with milk and honey Eretz zavat chalav ud’vash
	TZADIK KATAMAR The righteous shall flourish like the palm tree; they will grow like a cedar in Lebanon Tzadik katamar yifrach yifrach Tzadik katamar yifrach K’erez bal’vanon yisgeh K’erev bal’vanon yisgeh yisgeh
	The Formation of Environmental Ethics In the World of Formation in which we are most vulnerable, we might wonder what miniscule difference can we as individuals or even as congregations, make in the vast scheme of things. Maimonides teaches us that we should consider the entire world as if it were exactly balanced between acts of righteousness and of evil. The very next action we take, therefore, can save or condemn the world.
	Again, a tree serves as a metaphor – the tree of Knowledge of Good and Bad. It is through our interaction with this tree that we come to be aware of the implications of our actions – of the positivity and negativity of our acts irrespective of the benefit to us. We must form principles on which to base our actions – ethics of behavior. How can we structure our lives to create the greatest harmony between people, between people and the environment, and between people and the Creator of all?
	THE THIRD WORLD: OLAM HAB’RIYAH – THE WORLD OF CREATION
	"Fill the Earth and master it", God commands humanity in the first account of the Creation of the world. The account also emphasizes that the created world, and all that fill it – the land and the seas, the trees and grass, the sun, moon, and stars, fish and birds, creeping things and land animals – are good. God also blesses the birds and the fish to "be fruitful and multiply" (Genesis 1:22). We are given a unique role, and yet we are also part of the entire world, all of which God said was "good".
	"The Eternal formed a human from the dust of the Earth. God blew into its nostrils the breath of life, and the human became a living being…The Eternal took and placed the human being in the Garden of Eden, to cultivate it and to protect it." (Genesis 2:7,2:15) We are instructed to cultivate for our human needs, but to do it in a manner that does not deplete and degrade Creation, but rather allows all life to flourish.
	B’riyah, the third world, is the world of Creation. It is the world of thoughts represented by air and the season of summer. In the world of B’riyah, we drink red wine with a dash of white, reminding us that as the land becomes warmer and the colors of the fruits deepen as they ripen, we too become warmer and more open.
	As human beings, struggling to survive in a world which often seems antagonistic to our integrity, we can develop hard shells to protect our inner core, like the fruit of the first world. Although we survive as individuals within our shells, we remain partly hidden and cut off from each other, and touching one another takes the patient effort of separating the protective layer from the inner core while keeping the core intact. We can also be more like the fruit of the second world, available up to a point, but witholding our innermost part, perhaps needing a secret toughness to keep from collapsing under the pressure.
	But in our most precious relationships, we are most like the fruit that are soft throughout and that can be taken whole, available to each other in every aspect and facet of our personalities and strong in a way which does not cut any part of us off from ourselves or from each other. At this moment of I-Thou there is no inner shell, like the fruits of B’riyah. We feel at one with each other and with all creation.
	Once when Rav Kook was walking in the fields, lost deep in thought, the young student with him plucked a leaf off a branch. Rav Kook was visibly shaken by this act, and turning to his companion he said gently, "Believe me when I tell you, I never simply pluck a leaf or a blade of grass or any living thing, unless I have to." He explained further, "Every part of the vegetable world is singing a song and breathing forth a secret of the divine mystery of the Creation." For the first time the young student understood what it means to show compassion to all creatures. (Wisdom of the Jewish Mystics)
	Choose from five of the following: strawberry, figs, apples, raisins, grapes, carobs, pears, quince, mango, berries.
	BLESSINGS
	As we eat the fruit of B’riyah, the world of thoughts and creation, may our thoughts and actions be integrated. May we create harmony in our lives and in the world.
בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְרִי הָעֵץ:‏	We praise You, Adonai our God, Ruler of the universe who creates the fruit of the tree. Baruch ata Adonai Eloheinu melech ha-olam, borei p’ri ha-eitz
	As we drink the third cup of wine, red with a dash of white, may we cherish the warmth of the season and the abundance of our harvesting.
בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְרִי הַגָּפֶן:‏	We praise You, Adonai our God, Ruler of the universe who creates the fruit of the vine. Baruch ata Adonai Eloheinu melech ha-olam, borei p’ri hagafen.
	FIG – T’einah The fig is mentioned in the Bible sixteen times together with the vine as the most important fruit of Eretz Israel. The fig motif illustrates an era of peace and security in the past, and an ideal vision for the future.
	Fig Tree and Torah The rabbis asked, "Why were the words of Torah compared to the fig tree?" They answered, "Since all the figs do not ripen at the same time, the more one searches the tree, the more figs one finds in it." So it is with the words of the Torah: the more we study them, the more delightful morcels we find.
	They shall sit, everyone under their grapevine or fig tree with no one to disturb them. (Micah 4:4) Ve-yashvu ish tachat gafno; ve-tachat t’einato, v’ein ma-charid.
	Carob – Charuv The carob has a special place in Jewish life; during the war with Rome, the Israelites lived under a siege and managed to survive by eating the fruit of the carob tree.
	The Hebrew words for carob (charuv), sword (cherev), and destruction (churban) have a similar linguistic root. The carob is even sword shaped. It reminds us to temper even this joyous occasion with the remembrance of suffering throughout the world.
אמר ר’ יוחנן כל ימיו של אותו צדיק היה מצטער על מקרא זה (תהלים קכו, א) שיר המעלות בשוב ה’ את שיבת ציון היינו כחולמים אמר מי איכא דניים שבעין שנין בחלמא יומא חד הוה אזל באורחא חזייה לההוא גברא דהוה נטע חרובא אמר ליה האי עד כמה שנין טעין אמר ליה עד שבעין שנין אמר ליה פשיטא לך דחיית שבעין שנין אמר ליה האי [גברא] עלמא בחרובא אשכחתיה כי היכי דשתלי לי אבהתי שתלי נמי לבראי יתיב קא כריך ריפתא אתא ליה שינתא נים אהדרא ליה משוניתא איכסי מעינא ונים שבעין שנין כי קם חזייה לההוא גברא דהוה קא מלקט מינייהו אמר ליה את הוא דשתלתיה א”ל בר בריה אנא אמר ליה שמע מינה דניימי שבעין שנין חזא לחמריה דאתיילידא ליה רמכי רמכי אזל לביתיה אמר להו בריה דחוני המעגל מי קיים אמרו ליה בריה ליתא בר בריה איתא אמר להו אנא חוני המעגל לא הימנוהו אזל לבית המדרש שמעינהו לרבנן דקאמרי נהירן שמעתתין כבשני חוני המעגל דכי הוי עייל לבית מדרשא כל קושיא דהוו להו לרבנן הוה מפרק להו אמר להו אנא ניהו לא הימנוהו ולא עבדי ליה יקרא כדמבעי ליה חלש דעתיה בעי רחמי ומית אמר רבא היינו דאמרי אינשי או חברותא או מיתותא	A Talmudic story is told about Honi, who saw an old man planting a carob tree. His grandchild was helping him. Honi laughed. "Foolish man", he said, "do you think you will still be alive to eat the fruit of this tree?" The old man replied, "I found trees in the world when I was born. My grandparents planted them for me. So, too, I am planting for my grandchildren."
	THE FOURTH WORLD: OLAM HA’ATZILUT – THE WORLD OF EMANATION
	Who is like you among the heavenly powers, Adonai! Who is like you, mighty in holiness, too awesome for praise, doing wonders! Mi chamocha ba-elim Adonai? Mi Kamocha, ne-edar bakodesh, Nora t’hilot, oseh feleh?
	Atzilut, the fourth world, is the world of Emanation. It is the purely spiritual world represented by fire. In the Autumn world of Atzilut, we drink deep red wine and eat no fruit, for this world cannot be represented by any fruit.
	The pure red wine represents the full bloom of nature before the cold winter. As nature expends its last bit of energy, a full cycle is completed.
	As we have passed through each world, we have changed with each season. We began by protecting our soft inner self and slowly peeled our hard outer layer. Within that soft layer another hardness was found, protected by the softness which surrounded it. We came to a place where there was no distinction between the protected and the protective.
	In the world of Atzilut, we become aware of God’s love, mercy, wisdom and other realities perceived with our hearts, not our senses. Our hearts are full and we praise the Source which renews all creation.
	A Prayer for Hitbodedut by Reb Nosson[2] This prayer appears in Likutey Tefillot by Reb Nosson of Breslov and is a reworking of a popular teaching by Rebbe Nachman of Breslov (Likutey T’filot, I:52, II:11 II:22). An unattributed, slight variation of this translation appears under the heading “Meditation” in Gates of Prayer: The New Union of Prayer, p.376 (CCAR 1975) by Chaim Stern. Here we have followed Goodman and Gale’s translation with Reb Dovid Seidenberg’s clarification that the mode of prayer referred to is that of hitbodedut meditation.
	Master of the Universe, grant me the ability to be alone; may it be my custom to go outdoors each day among the trees and grass – among all growing things and there may I be alone, and enter into prayer, to talk with the One to whom I belong. May I express there everything in my heart, and may all the foliage of the field – all grasses, trees, and plants – awake at my coming, to send the powers of their life into the words of my prayer so that my prayer and speech are made whole through the life and spirit of all growing things, which are made as one by their transcendent Source. May I then pour out the words of my heart before your Presence like water, O Lord, and lift up my hands to You in worship, on my behalf, and that of my children! -Rebbe Naḥman of Bratslav
	As we drink the fourth cup of pure red wine, may we become strong, like healthy trees, with solid roots in the ground and with our arms open to the love that is all around us.
בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְרִי הַגָּפֶן:‏	We praise You, Adonai our God, Ruler of the universe who creates the fruit of the vine. Baruch ata Adonai Eloheinu melech ha-olam, borei p’ri hagafen.
	May it be Your will, O God of our mothers and fathers, that through our eating of the fruits which we have blessed, that the trees will be filled with the glory of their ability to renew themselves for new blossoming and growth, from the beginning of the year to its end, so that our lives too will be renewed and filled with goodness, blessings, and peace.
	L’Shana tova uv’racha p’ri ut’nuvah May the year be fruitful and blessed!
	L’shana haba’a bi-Y’rushalayim hab’nuya Next year in Jerusalem rebuilt!
	May the Jerusalem of our souls be rekindled as we open our hearts to the world, and take good care of God’s world.

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Special thanks to The Coalition on the Environment & Jewish Life, a coalition formed by a broad array of national Jewish organizations, for their grant and for their inspiring work. Thanks also to the Koret Synagogue Initiative for their support.

This Tu biShvat Haggadah was designed by Barak Gale and Ami Goodman, with the following sources:

Adam Fisher. Seder Tu biShvat -The Festival of Trees. New york: Central Conference of American Rabbis Press, 1989.

Harlene Appelman and Jane Shapiro. A Seder for Tu biShvat. Rockville: Kar-Ben Copies, 1984.

Claire Sherman. Tikun Tu biShvat – A Seder for Tu biShvat, 1987.

J. Sokolow and Santa Cruz Hillel students. The Trees New Year – A Tu biShvat Seder

Michael Strassfeld. The Jewish Holidays – A Guide and Commentary. New York: Harper and Row, 1985.

Arthur Waskow. Seasons of Our Joy. New York: Bantam Books, 1982.

Philip Jordan, et al. Tikun Tu biShvat. Jerusalem, Shevat 5739 (1981).

Shomrei Adamah. A Garden of Choice Fruit. 1991.

The Coalition on the Environment & Jewish Life. To Till and To Tend and other COEJL resource material.

Stephen Arno and Jane Gyer, Discovering Sierra Trees. 1973.

Notes

Notes

1

Ecclesiastes Rabbah 7:13

2

This prayer appears in Likutey Tefillot by Reb Nosson of Breslov and is a reworking of a popular teaching by Rebbe Nachman of Breslov (Likutey T’filot, I:52, II:11 II:22). An unattributed, slight variation of this translation appears under the heading “Meditation” in Gates of Prayer: The New Union of Prayer, p.376 (CCAR 1975) by Chaim Stern. Here we have followed Goodman and Gale’s translation with Reb Dovid Seidenberg’s clarification that the mode of prayer referred to is that of hitbodedut meditation.

]]> https://opensiddur.org/compilations/table-guides-and-haggadot/rosh-hashanah-lailanot-seder/trees-davvening-tu-bishvat-haggadah-celebrating-kinship-trees-earth-barak-gale-ami-goodman-1991-unabridged/feed/ 0 https://opensiddur.org/prayers/civic-calendar/international-civil-calendar/earth-day/global-pledge-of-allegiance-by-edna-a-maisner-reitz-1988/ https://opensiddur.org/prayers/civic-calendar/international-civil-calendar/earth-day/global-pledge-of-allegiance-by-edna-a-maisner-reitz-1988/#respond Fri, 10 Nov 2023 21:25:08 +0000 https://opensiddur.org/?p=53313 The Quest, vol. 2, issue 4, Winter 1989 (Theosophical Society of America).]]> The following “Letter to the Editor” from Edna Reitz (Woodland Hills, California), was printed in the Winter 1989 issue of The Theosophical Society in America’s periodical, The Quest (vol. 2, issue 4), page 4:

During last year’s presidential campaign,^[1] The 1988 US Presidential Election between George W. Bush (R) and Michael Dukakis (D).  I watched with fascination the techniques of evasiveness on important issues.

Witnessing the incredible amount of energy involved in the political furor related to the Pledge of Allegiance in our schools,^[2] This occurred during the general election (after the primary elections were decided). As summarized in Wikipedia, “During the election, the Bush campaign sought to portray Dukakis as an unreasonable “Massachusetts liberal.” Dukakis was attacked for such positions as opposing mandatory recitation of the Pledge of Allegiance in schools, and being a “card-carrying member of the ACLU” (a statement Dukakis made early in the primary campaign to appeal to liberal voters). Dukakis responded by saying that he was a “proud liberal” and that the phrase should not be a bad word in America.”  when this energy might have been better used for solving some of our major planetary and social problems such as making peace, reducing pollution, feeding the hungry, etc., it occurred to me that since the “pledge” seemed likely to stay, that perhaps we could upgrade it, add some new verses, or even promote a new “global” pledge.

Such a repeated pledge, making use of affirmations and visual imagery without promulgating any particular country or religious point of view, would support the idea of unity while embracing individual freedom.

As an elder of my community, a parent, grandparent, and psychotherapist for 45 years, it would please me for our present generation to offer this new pledge to the children of the world.

This “Global Pledge of Allegiance” was written by Edna A. Meisner-Reitz in reaction to the 1988 US Presidential Election between George W. Bush (R) and Michael Dukakis (D) and was first published a year afterward in The Quest, vol. 2, issue 4, Winter 1989 (Theosophical Society of America), back cover, accompanied by a Letter to the Editor (on page 6).

Source(s)

Edna Reitz in The Quest – Letters to the Editor (Theosophical Society in America, Winter 1989), p. 6

Edna Reitz in The Quest – The Global Pledge of Allegiance (Theosophical Society in America, Winter 1989), back cover

The “Pledge of Allegiance to the Family of Earth” was offered by the Women’s Foreign Policy Council (co-chaired by Bella Abzug and Mim Kelber). The earliest publication of the pledge that we were able to located is as found in the article, “Earthlings Unite” by Nina Combs in Ms. Magazine, vol. 18:1&2 (July/August 1989), p. 19. The pledge may also have been published slightly earlier by Worldwide News: World Women in Environment (May/June 1989). That reference was cited by Loe Rose Mbise in her address “I have heard the cry of my people for a liberated creation” at the Proceedings, the Eighth Assembly, Lutheran World Federation, Curitiba, Brazil, January 29 to February 8, 1990 (p. 77). If you have access to a copy of Worldwide News: World Women in Environment (May/June 1989) or any further information on this pledge, please leave a comment (or contact us).

For Earth Day 2025 I offered the Hebrew translation, revised with input from Shaul Vardi. (Thank you!) –Aharon Varady

Source(s)

Pledge of Allegiance to the Family of Earth (Women’s Foreign Policy Council July-August 1989), Ms. Magazine p. 19

This Earth Pledge is attested in The Earth Pledge Book: A Call for Commitment (1994), an environmentalist work compiled and introduced by John F. Ince. While Ince did not author this Earth pledge himself, on page 143 in his The Teacher’s Guide To The Earth Pledge, he includes the following detail: “On the 20th anniversary of Earth Day in 1990, the [following] Earth Pledge was introduced at Stanford University.” More information is needed to identify the author or authors and what connection, if any, there might be to earlier published earth pledges. Follow-up research should make sure to look at the Earth Day 1990 collection, 1990-1991 (m2296) in the Archival Collections of Stanford University.

Most of The Earth Pledge Book: A Call for Commitment presents 112 additional pledges of action that add a bit of heft and responsibility to the pledge itself. These take the form of the following, to take just the first two for examples: “1) I pledge to appreciate the sights, sounds, and smells of nature. 2) I pledge to respect all life forms including animals, plants, insects, and people of all races, creeds, ethnic backgrounds, and nationalities.” Ince also adds the following guide of ethical principles on pages 150-157. Some details included by Ince reflect greatly on the romantic overlap between environmentalist and New Age religion in the United States in the late 20th century, especially an appreciation of nature, repeated emphasis of holism, and a perceived depth of Native American spirituality in earth wisdom. (For example in ethical principle Spiriutal Consciousness, he writes “Native American rituals and other religious ceremonies are encouraged as a way of reaffirming our connectedness with the earth.”) The full list of Ince’s Ethical Principles are copied below:

Ethical Principles to Guide the Use of the Earth Pledge.

Can These Points Become Principles of Interaction Within The Classroom and Broader Community?

1. Cooperation, Coordination, Collaboration
By developing cooperative and collaborative relationships we seek to avoid duplication of effort, competition, waste and inefficiency. We also seek to move beyond adversarial relationships to establish trust and understanding as the primary motivators in personal interaction. The Earth Pledge is non- sectarian, non-denominational, and non-political.

2. Inclusiveness
Fundamental to the mission of the Earth Pledge is creating a sense of inclusiveness. People of all cultural backgrounds, political persuasions, age groups, races, genders, nationalities, professions and religions are welcome within the community of those affiliated with The Earth Pledge.

3. Healing and Growth
Within the community of those associated with the Earth Pledge there is the potential for healing and ethical growth. One of the central purposes of the Earth Pledge is to provide a non-judgmental home for those who wish to find a safe space to grow and regain their centeredness.

4. Positive Mindedness
The Earth Pledge is about affirming our faith in the future with a sense of positive mindedness. Though our collective speaking of the Earth Pledge we seek to consciously create a future with hope and promise.

5. Consensus Building and Commonalities
The Earth Pledge is designed to help build broad consensus behind one simple, but powerful statement of principles. Our goal is to focus attention on our common interests and our common goals.

6. Outreach To All Sectors of Society
The Earth Pledge seeks to actively engage nonprofit groups in the fields of environment, peace, human rights and social justice. The Earth Pledge also seeks to reach out to all other sectors of our society including government, the religious community, secondary schools, universities, the business community, the media, the medical field, the scientific community, the entertainment community and the legal community.

7. Enjoyment
The Earth Pledge, and all of us associated with it, will be most effective when there is a sincere feeling of enjoyment in our efforts. To build this sense of enjoyment, humor, music, celebration, dance, sport, and spontaneity are all encouraged as part of locally inspired programs for the Earth Pledge Campaign.

8. Multiculturalism
Customs, rituals and ceremonies of all cultural, racial, ethnic traditions are welcome within the context of the Earth Pledge Campaign.

9. Professionalism and Discipline
In spreading the message of the Earth Pledge, people should be disciplined and professional in their approach. Earth Stewards need not be stiff or rigid. In fact, spontaneity and originality are encouraged. But basic considerations of courtesy, care, attention to detail and civility should be honored at all times.

10. Imagination and Creativity
We seek to call into play our active imaginations and originality in creating programs involving the Earth Pledge. Whatever comes from the honest and sincere expression of self is worthy and true.

11. Partnering
In creating programs for spreading the message of the Earth Pledge, emphasis will be placed on ideas that build upon the respective strengths of partners and participants. It is hoped that by working in such partnerships the whole will be significantly greater than the sum of the parts.

12. Technological Relevance
In spreading the message of the Earth Pledge every effort should be made to design expressive forms that utilize the most recent and relevant technologies available. Computer networking, video production, CD ROM, and other new technologies should be effectively and creatively utilized.

13. Emphasis on Children and Schools
Children are the future, and have the most real stake in the issue of sustainability. Children bring special qualities to the world including an ability to see the world in holistic terms. In organizing programs for the Earth Pledge, emphasis will be placed upon activities that may have a special appeal to children.

14. Celebrity Involvement
We live in a celebrity culture. Celebrities are a source of inspiration to many people. Thus, efforts will be made to actively involve celebrities in the promotion of the Earth Pledge.

15. Appreciating The Power of Our Words and The Importance of Keeping Promises
The Earth Pledge is about consciously creating a future with promise through our speaking. Our committed speaking creates hope. When we learn to keep our promises we learn the meaning of integrity.

16. Long Term Thinking
The objectives of the Earth Pledge Campaign are long term. The ultimate vision of the Earth Pledge is to create a widespread speaking of the pledge in as many forums and situations as possible so that it becomes integral to our way of thinking and behaving. It may take many years to realize this objective. Thus, this is a long term commitment.

17. Fiscal Responsibility
All viable activities and programs must be built upon a stable financial foundation. Therefore, careful forethought and attention must be paid to responsible financial stewardship. This stewardship may include sale of Earth Pledge products by schools and community groups as a fundraiser for their own programs of environmental awareness.

18. Openness, Trust and Honesty
People associated with the Earth Pledge should feel free to openly and respectfully express their personal aspirations, ideas, beliefs, misgivings, concerns, fears and doubts. The sooner such feelings are expressed the better.

19. Community Involvement
Although the Earth Pledge is global in context, the basis of involvement must come from the community. Whenever possible student councils, local town councils, school boards, school committees, and state and local governments should be involved.

20. Spiritual Consciousness
Diverse forms of spiritualism are welcome within the community of those associated with the Earth Pledge. Native American rituals and other religious ceremonies are encouraged as a way of reaffirming our connectedness with the earth.

21. Active Involvement
The public speaking of the Earth Pledge is an important activity in and of itself. It is through our committed speaking that we create our future. But our pledges are made all the more powerful when linked with specific hands-on activities of Earth Stewardship. A natural outgrowth of the Earth Pledge Campaign is a tie in with finite projects of Earth CPR (Conservation, Protection and Restoration). Therefore, included with fifty of the pledges in this book there is a contact number with a corresponding address listed on page 136 of this book. Please get actively involved by contacting the appropriate organization to learn what you can do.

Source(s)

Earth Pledge [unattributed Stanford University 1990] (in The Earth Pledge: A Call for Commitment, John Ince 1994), p. 5

Please reproduce this Haggadah only on 100% post consumer content paper or tree-free paper.

For me, Tu biShvat was a portal to connecting my love of Judaism and the natural world. I saw the Kabbalistic seder as deeply environmental, but wanted to connect more dots. The first Haggadah -“The Trees are Davvening” – was inspired by my friendship with Dr. Ami Goodman, and our collaboration in leading a San Francisco Community Tu biShvat Seder, which we continued to do for several years. It included themes from Ami’s earlier haggadah, but much more on environmental laws and poetry from Torah, etc, as well as themes from our beloved Sierra Nevada mountains.

Contributions to our wonderful wilderness organization, protecting wilderness for future generations, is much appreciated. See washingtonwilderness.org.

We are grateful to Dr. Barak Gale and Dr. Ami Goodman, for sharing their Tu biShvat Haggadah, The Trees Are Davvening, with a Creative Commons Attribution-ShareAlike 3.0 Unported (CC BY-SA) license. We’ll be developing their full unabridged version (currently online via the Coalition on the Environment & Jewish Life (COEJL) just as soon as possible. In the meantime, please feel free to adopt, adapt, modify, and redistribute the following abridged version of the work which was first posted at the Shalom Center.^[22] In Gale and Goodman’s Tu biShvat Haggadah, they give special thanks to COEJL, a coalition formed by a broad array of national Jewish organizations, for a grant that helped them produce this Haggadah. They also thank the Koret Synagogue Initiative for their support.   Accompanying text from primary sources in Hebrew and Aramaic, and source references were added by Aharon Varady.

This earth pledge was offered at the first of a series of lectures by Benjamin Ferencz at Kean College, New Jersey on 16 April 1991. Although the video recording of the lecture has not been digitized, the pledge was included in its description by the United States Holocaust Museum.

Ferencz speaks about the problems of our small planet, the difficulties for the environment, what progress has been made, and how people can curb hazardous habits and help the planet. He discusses the exploding population, dangerous consumption habits, and problems with disposal of waste. Besides education and awareness, Ferencz identifies the need to establish international law to control what happens to the planet. For example, he defines the Law of the Sea that determines who can fish where, what you cannot do to pollute the waters, the limits of territorial sovereignty, and an effective way for settling disputes at a Tribunal (in Hamburg, Germany). He claims the human species is the most endangered because it has the (nuclear) power to destroy all life on the planet–many times over. He concludes with an inspiring way–a new pledge of allegiance–to begin thinking in planetary terms: “I pledge allegiance to the earth, this unique blue water planet, graced by life, our only home. I promise to respect all living things, to protect to the best of my abilities all parts of our planet’s environment and to promote peace among the human family with liberty and justice for all.” A question and answer period follows. Responding to a student question, Ferencz suggests the creation of a Security Council for the Environment in the United Nations in order to maintain international peace and protect the planet. This will promote a more rational system of governance.

Ferencz also included an earth pledge in his 1988 book with Ken Keyes, Planethood. There the pledge reads: “I pledge allegiance to the Earth, and to the planet for which it stands; one world, under law, indivisible, with liberty and justice for all” (p. 153). Framed as the “Planethood Pledge of Allegiance, that pledge is credited to a “Martin Hayes” who is, unfortunately, not further identified.^[1] The office of Bishop Martin Hayes confirms that this is not the same person. 

During the week of August 8, I was invited to speak to speak with teen-agers at a nearby Jewish summer camp about Jewish approaches to the growing ecological dangers facing our planet. I did, and then came back to Elat Chayyim, feeling I had failed. Feeling distraught that I had not connected with the teens — the next generation of the Jewish people — even though they seemed to me the most important audience for what I had to say. The next night, I slept uneasy.

When I awoke, I felt unrolling in me a scroll of passionate words that seemed to me not in any ordinary way my own. I wrote them down.

Then I went to Reb Zalman to say I felt and thought as if I had been channeled a Haftarah for the days of Consolation that follow after the grief of Tishah b’Av, mourning the destruction of the Temple. I asked whether he would permit me to deliver it as the haftarah for the coming Shabbat. He agreed, and I did so on 27 Av 5753/ August 14, 1993.

When I read it that Shabbat, I felt myself again not the “author” but a channel for the message. One of the participants in the service said he had accidentally brushed against me as I was reading, and felt a shock like static electricity.

A few weeks later, Reb Zalman translated the Haftarah into Hebrew.

Though the words came to me for one of the Shabbats of Consolation, I have often used it since as the Haftarah for Shabbat Noach, the Torah portion when we read the story of the Rainbow, symbolizing the healing of the Earth after the Flood.