So what is Bitachon really about?
We started our discussion of bitachon (trust in Hashem) with the assumption that your average secular person would agree that, assuming we are causing this problem, and we have no one else to rely upon to solve it, then we have no choice but to take action of some kind to avoid dire consequences.
We also noted that for a Torah Jew, we have to examine how Hashem’s involvement changes the picture. We explored a number of Torah principles which could be rallied in support of saying that we have nothing to worry about, but in each case we found that that conclusion is unwarranted. To see a summary of our discussions, see the Summary below.
That being the case, where do we go from here? Does this put us in the same position as the secular person?
The answer is: not at all.
Our perspective is informed by the concept of bitachon (trust) in Hashem, but trusting in Hashem does not mean that Hashem will solve all our problems for us. It means that whatever ultimately happens in the world is part of His plan. We don’t see what is happening as a completely random outcome that might never have happened or could have been much worse. It is what it was meant to be.
While many like to point the finger of blame squarely at mankind for putting us in this climate predicament, this is not an entirely fair charge. This was not something we should have necessarily expected, nor is it something from which we can easily extricate ourselves. This is a predicament into which we have been thrust because, in some way, this is part of Hashem’s plan for the world. We may not understand what it means and perhaps we never will, but as believing Jews who know that Hashem runs the world, we cannot accept that an unprecedented development of this magnitude is nothing more than the unintended and unfortunate consequence of our past and current actions.
Knowing that it is part of a Divine plan should give us some level of comfort, that no matter how severe the outcomes might be, there is a reason for it being this way. As already discussed, this does not in any way excuse us from taking action. On the contrary, it may in fact obligate us to act, such that whatever action we take, we take in partnership with Hashem; what is generally called hishtadlut - exerting the effort that Hashem expects from us.
As such, bitachon creates a balanced framework for developing an appropriate perspective, not one which spirals into alarmism and extreme panic, on the one hand, nor one which defensively insists on maintaining a “business as usual” approach, on the other. It also provides us with a framework for working out what our responsibilities are in terms of climate action, as we seek to fulfill Hashem’s will.
Summary
Hashgacha does not rule out climate change: The existence of hashgacha does not imply that we must leave protecting the world to Hashem. On the contrary, part of the reason He put us here is to preserve it in partnership with Him.
The Ramban raises the possibility that we have the power to destroy species through our unbridled consumption and that Hashem demands of us to exercise moderation.
Although Hashem would not allow us to totally destroy the world (unless this was specifically His plan), climate change does not realistically threaten to destroy the world. That said, it could be worse than we might imagine it could be.
The legitimacy of climate action: Talking about “saving the planet” might sound arrogant, but in actuality, climate action is really about limiting the damage we do, which is wholly appropriate.
Dismissing those engaged in climate science and climate action could itself be a mark of arrogance, since those people could potentially be Hashem’s messengers achieving His aims in the world.
What actually destroys the world: Our Sages teach us that sin destroys the world. At the same time, Ramchal teaches us that when trying to seek the causes of problems, we should not dismiss natural explanations for them in favor of supernatural ones, as Hashem has given us intellect, which enables us to understand the natural dangers of this world and how to avoid them.
The bounds of legitimate risk-taking: Living life entails accepting a certain level of risk to our lives and in certain limited circumstances halacha gives license to doing that and relying on Hashem’s protection (“shomer p’tayim Hashem”). However, this license would not extend to ignoring the dangers of climate change.
The legitimacy of climate predictions: The Torah forbids certain approaches to foretelling future events (“Tamim tihye”). Accepting the findings of climate science regarding potential future dangers does not seem to be in violation of this prohibition.
Climate change consistent with Torah promises: Hashem has promised that the world will ultimately experience a utopian era of redemption. This does not contradict the warnings of climate damage, because:
The lead-up to the redemption may be a traumatic one.
We still hope that the worst climate damage will be prevented.
The Torah doesn’t give explicit warnings about many future events: We don’t have any explicit mesorah (tradition) warning us of the dangers of climate change, but it is not the Torah’s way to explicitly warn us even of highly consequential events.
Advancing with bitachon: Trusting in Hashem is not meant to cause us to ignore genuine threats or excuse us from taking action to prevent them. It is meant to give us an appropriate perspective about those threats, recognizing that they are part of Hashem’s plan, and an appropriate perspective about how we are intended to act in response to them.
In the next topic, we will explore other challenges raised against climate concern based on issues relating to the sources of authority to which might turn, whether Torah- or non-Torah-based.
