Continental Airlines Goes Green. Or not. Or… Yes?

By Yannai Kranzler

How would you respond to sitting on an airplane, digging into the seat pocket in front of you, to discover that your complementary in-flight magazine was dedicated to caring for the environment?

Would you be thankful? Hopeful? Would you laugh? Would you sigh and say, “Well, I’m the one paying them to emit Carbon Dioxide- it’s very courteous of them to make an effort?” Or would you say, “This is, like, over-the-top obnoxious- is it possible to get more cynical than an airliner claiming to be a part of “The Eco-Movement?”

I ask because I found myself in this situation a few weeks ago, on my Continental flight from Pittsburgh to New York. Continental, it seems, has gone green, titling the September issue of Continental Magazine “True Green,” dedicating it to “People, Places and Products Driving the Eco-Movement,” including in it many references to Continental’s environmental accomplishments. I didn’t quite know how to react to this.

Now I didn’t say that I don’t believe Larry Kellner, Chairman and CEO of Continental Airlines when he lists the company’s “Commitment to environmental responsibility” as a reason to fly Continental, but… well would you believe him?

Here’s the fun thing: Even if we don’t believe him, even if we think the whole thing completely outrageous, there’s something subtle, but important going on:

If I learned one thing in Community Based Social Marketing class, it’s that the most assured way for people to change their attitudes is for them to change their behavior, even just a little bit, and to publicly commit to sustaining those changes. Whether Continental is wholeheartedly pursuing green measures for the betterment of the world or playing lip service to the trendiness of being green, the fact that they’ve publicly committed themselves to the cause will likely impact their decisions in the future.

In Jewish tradition, we believe that Acharei Hapeulot, Nimshechot Halevavot, that “Our hearts follow our actions.” If I’m not feeling close to my community, my tradition tells me to go out and do something for the community. If I don’t care for the poor, I’m to give to the poor. We’re even commanded to help our enemies with the heavy loads they carry on their backs.

Our whole religious system, in fact, is based on action, or Halakhot. I’m not asked to fervently believe until I taste being immersed in action. As CBSM contends, I’m likely to feel connected to my community, compassionate on the poor, and to favor reconciliation with foes, when I pursue actions that connect me with them. Could there be a better way to make peace than to help my enemy carry his load?

Ultimately, it won’t make a difference if Mr. Kellner is an environmentalist stuck in the wrong business or a good businessman in a world of environmentalists. Save actually going green, which in Mr. Kellner’s business might mean finding another job, publicly committing to the environment is probably the greenest thing he could have done.

All we need to do is to hold him to his commitment.

In all fairness to Continental, it seems they have made real efforts to maximize their fleets’ fuel economy, and now run planes that are 35% more fuel efficient than the ones they used in 1997. For more on Continental’s environmental policy, see http://www.continental.com/web/en-US/content/company/globalcitizenship/environment.aspx

Sign the Pledge: http://www.JewishClimateCampaign.org

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Praying for Rain: Who Affects the Weather, God or Us?

By Rabbi Julian Sinclair

Sukkot has a special connection to rain. The Talmud (Rosh Hoshanah 16a) says that on Sukkot, we are judged for the rainfall we will receive in the coming year. On Shemini Atzeret, the final day of the holiday, we begin to say Mashiv Ha’Ruach u’morid Hagashem, in the Amidah prayer, invoking God as the One who brings rainfall, at the start of the wet season in the Land of Israel.

It can seem strange to be saying these words outside Israel, in climates where we are not so aware of the shift into a rainy season. In many regions it rains year round. Why do we connect ourselves to the climate rhythms of the Land of Israel thousands of miles away?

There are many places in the world today that do not have the luxury of being able to debate whether climate change is a mere theory or a proven fact. For Inuit Eskimos, subsistence farmers in Mali, or peasants in the Himalayas, climate change is not a scientific hypothesis but their everyday lived experience. They see their habitats disappearing, experience longer and more severe droughts and see with their own eyes how much the glaciers have receded.

To these groups we should now add inhabitants of the Land of Israel. In Israel people have always been acutely aware of rainfall. It is a necessity of life. Over each of the past five years rainfall in Israel has been significantly below average. In the past two years it was 30-35% below average, resulting in a severe and worsening water crisis. It is becoming clear that this is not a blip but a trend. It is a trend in line with climate change scientific predictions for the Middle East.

Sukkot is a holiday of trust in the seasons. We live outside in booths, in celebration of the fall harvest and in touch with the beauty of the natural world. The sukkah is a temporary dwelling, exposed to the elements. It is fragile—at any moment the natural world could turn on us and knock our it down. But this is also a source of joy. The very fragility of the Sukkah causes us to turn to God in gratitude for the embracing protection of the regular, natural order of things.

It is on Sukkot, as we leave our homes and put our trust the weather, that we are likely to see the effects of climate change around us. Are there plants growing in your neighborhood that you have never seen before? Did you get more rain than you expected, or none at all?  When you compliment the unseasonably warm weather, does it click in the back of your mind that perhaps it should have started to turn to fall now?

For most of our lives we are not sufficiently tuned in to our surroundings to notice these subtle changes.  Our solid suburban homes shield us from much awareness of the nuances of nature.  But on Sukkot, we may be able to notice the signs that are pointing to a changing planet and arouse ourselves to play our role in addressing the problem. ((with thanks to Rachel Kahn Troster for her formulation of this thought.)

In America the most of the urban and suburban Jewish community are not yet feeling the effects of climate change. Our brothers and sisters in Israel probably are. When we say Mashiv Haruach, we align our existence with their’s. We acknowledge the critical importance of rain for life there. We sensitize ourselves to the life-threatening consequences of upsetting the planet’s delicate climate balance. And we may be aroused to joy, love and action to help protect this fragile miracle.

Hag Sameakh!

Sign the Pledge: The Jewish Climate Campaign

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A Couple of Thoughts for Yom Kippur

By Rabbi Julian Sinclair

The Power of One

On Yom Kippur we examine our actions.  The scrupulous review of our deeds that the day calls for teaches us that everything we do, however small it may seem matters a great deal, often far more than we can even imagine.

Maimonides writes in The Laws of Teshuvah:

Therefore a person should see himself throughout the year as if his life is half good and half bad and likewise see the whole world equally poised in the same way.  One bad deed can tip himself and the whole world towards destruction. One good deed can tip himself and the whole world towards salvation….therefore all Jews have the custom of doing as much Tzdakah and as many Mitzvot as possible between Rosh Hashanah and Yom Kippur.”
Rambam, Mishneh Torah, Hilkhot Teshuvah 3:4.

Global climate change is caused by billions of everyday actions of hundred of millions of people. It is so tempting to say, “what difference will it make if I change my lightbulbs/drive a Prius/….I’m only an infinitesimal part of the problem.  My actions won’t make a difference.”

Billions of people telling themselves this are tipping the world towards destruction.  The power of Teshuvah is the power of one; the knowledge that each of our lives and our deeds matter and can have incalculable significance.

Sir John Houghton, one of the world’s leading climate scientists put it very beautifully when I asked him why individuals should feel that their puny actions can  make a difference to the climate:

First Sir John quoted Edmund Burke, the British Enlightenment thinker who declared: “No man ever made a greater error than he who did nothing because he could only do a little.” Then after a moment’s reflection he added,

“But I think there’s a deeper answer than Burke’s. You know, I live overlooking the estuary of the river Dovey. Once a year, the sky above my house becomes a staging post for migrating starling. They create the most spectacular formations, tens of thousands of them, banking ,wheeling, whirling, swirling around a vortex , and separating and regathering while replicating the same order; I don’t think anyone really understands how they do it; certainly not the starlings themselves, yet out of the actions of all of those many individual birds come coherent and beautiful patterns of organization. We’re like that too, though mostly we don’t realize it; we view our acts and choice as individuals as if we lived in a vacuum, we don’t understand how we are participating in much larger social organisms.”

Yom Kippur is the time to make a commitment to small but real changes. When each of us decides that we are going to make changes and walk more gently on the planet –  we start to tip the world in the direction of salvation.

Jonah and Loving a Tree

At Minchah on Yom Kippur we read the book of Jonah. It marks a shift in the day from a mood of solemnity towards mercy and also from Jewish particularism towards universalism.

God tells Jonah that He will bring destruction on the city of Nineveh and commands Jonah to prophesy to Nineveh to change its ways. Jonah refuses to accept the task and flees from God.  God catches up with him, Jonah prophesies to Nineveh and the city repents and is saved. At the end of the book Jonah is still resentful. God sends him a Kikayon tree and Jonah gratefully enjoys its shade. The tree dies and Jonah is very aggrieved.  To which God says:

You cared about the plant, which you did not work for and which you did not grow; and should not I care about Nineveh, that great city…” Jonah 4: 10-11.

Many of us switch off and close down when we hear prophecies of impending climate change destruction. They may be scientifically well-grounded, but apocalypticism can be paralyzing. Like Jonah, we turn away and try not to listen.  It is often a tree that we love, a landscape, a beautiful butterfly which is endangered that awaken in us an inkling of how much God loves creation and arouse us too to have compassion for the world.  The inspiration we need to make the changes we must, need not come not from fear but can well up from love and gratitude.

gmar hatimah tovah.
Sign the pledge: www.JewishClimateCampaign.org

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A Space for Being Sad

By Yannai Kranzler

I was a bit late to Beit Knesset, synagogue, last Thursday morning, on the Ninth of Av.  By the time I arrived, it was already full of men and women praying quietly.  A Jerusalem community known for singing and loud, lively davening, on this day, everyone was solemn, contemplative.  Some sat glumly on the floor. Some stood. Some broke the silence by sniffling in tears.

On the ninth, or Tisha of the month of Av, we mourn the destruction of Jerusalem, the exile of Divine Presence, tragedies that befell the Jewish People, hatred between brothers, and the fact that we haven’t yet figured out how to make things good in the world.

I realized almost immediately what was so weird about what I was seeing: Modern people aren’t supposed to be sad. We hide sadness, or try to make it go away. Even at funerals, we wear sunglasses and hide from others seeing our being sad.

In private, too, sadness is not really allowed. If a friend of mine is sad, my upbringing says, “Fix it.” Convince them to “live life with a smile,” and to “look on the bright side.”

But nobody was wearing sunglasses at shul on Tisha B’Av, and nobody was trying to fix anything. Observing the customs of Tisha B’Av, we did not even say hello to one another. Nobody showered, brushed their teeth, or wore deodorant. Like we were disobeying, one by one, the most basic rules of social etiquette. Keeping tradition, we sat the morning on the floor reading Kinot, poems of mourning.

And then, we reached afternoon. Something magical happens when Tisha B’Av reaches the afternoon. We get up off the floor. Stretch. Put on Tefillin. We go home. Eventually, we begin to cook for the end of the fast.

And literally from that point on, the Jewish People enters a nonstop whirlwind adventure of repentance and celebration and the Highest, most intimate and joyous Holidays of the year.

It begins with Tu B’Av, kind of a national matchmaking day- there’s room for relationship when people are not ashamed of having sadness, and are open to holding others’ sadness, too. Two weeks later begins a month of hard work to improve ourselves in Elul, then comes crowning God King on Rosh Hashanah, saying an integrity-filled sorry on Yom Kippur, and leaving the stability of concrete, to live in comfy little houses of straw on Sukkot, in order to celebrate our vulnerability, and to appreciate That which sustains us.

I think about our collective trek towards confronting, and hopefully reversing the effects of climate change, and I wonder what it would be like were we to make space for mourning the destruction we’ve caused the world.

Could we enter our own whirlwind adventure of fixing and celebration? Could we have a Tu B’Av, where our honesty allows us to recognize the potential for Peoples to complement, and not compete with one another? An Elul, where we wake up at the crack of dawn every morning to search our every action and vow to change those that aren’t okay? A Rosh Hashanah, where we acknowledge our awe of the forces in the world that are more powerful than we are, a Yom Kippur where we look to those forces and to one other and sincerely apologize for thinking we were so above it all? Could we culminate with a Sukkot, where we dance and sing to modest living spaces and interdependence with Nature, where it is so obvious that there’s plenty of room for everybody when nobody feels the need to control everything?

I wonder, because in all of the discourse surrounding climate change, we are not allowed to be negative. What began with doom-laden predictions, has now evolved, in order to avoid being paralyzing, into a discussion on the opportunities embedded in responding to climate change. Along the way, we skipped feeling sad for those suffering because of climate change, and for the fact that we were the ones who caused it. If the president is now going to talk about climate change, he best focus on green jobs; how climate change is the economic opportunity of our lifetimes. I find myself routinely looking at scathing environmentalist documents and shaking my head saying, “Don’t you know? Being critical never works with the environment. It offends people, and people don’t like to be offended.”

Now, I pray for green jobs, and believe us entitled to a healthy economy. And I think it’s obnoxious to offend people. But like the Rabbis say, if we don’t mourn destruction, we won’t really live rebuilding. If we don’t acknowledge our mistakes, understand them, accept our own culpability in the greed which broke our economy’s back and our ecosystem’s balance, if we don’t look plainly at the faces across the world that suffer because of our unwillingness to make changes in our daily lives, will we chase green jobs with the same passion as if we did? Will we rush to work at those green jobs with the same energy, dedication and pride? Will we be willing to say that if our economy is abusive of other Peoples or generations, then we don’t want that economy? On the most basic level, will we be as willing to share?

Tisha B’Av challenges us to be real. If there’s more than just a bright side, we can’t just look for the bright side. If we do, we won’t know it when it hits us.

I hope we can accept the challenge to be sad over our actions. I hope we have the strength to admit we were wrong. I hope that we mourn the weakness of denying vulnerability, and then dance to the integrity in embracing it. I hope that we drink to interdependence. That we are entirely overcome and enchanted with the weight, the pain, and the perfect, seamless joy of life when we lift our glass, take a deep breath, and quietly say, “L’Chaim.”

Based on the teachings of Rabbi Aaron Leibowitz, from Tisha B’Av in Nachlaot, Jerusalem. Read more from Rav Aaron at www.ravaaron.wordpress.com.

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The Ninth of Av, Copenhagen and Climate Change

By Rabbi Julian Sinclair

Recently I was asked an interesting question by an Israel environmental leader.

“I was a bit surprised and somewhat dismayed,” he began, “to find out that the date chosen for the Copenhagen Planning Seminar was also Tisha B’Av.”

A bit of background for the uninitiated:

1.    The Copenhagen Summit in December is a gathering of world leaders that aims to bash out a successor agreement to the Kyoto protocol that will limit CO2 emissions going forward. It is widely seen as a critical moment in the global effort to address climate change.

2.    The particular Seminar spoken about here is a gathering of Israeli environmental NGO’s that will propose an Israeli position

Gilad Erdan, Israel's Minister of Environmental Protection

for the Copenhagen Summit. Israel has not so far taken an official line on global warming. That is probably about to change. The new environment minister, Gilad Erdan, is one of the very few in recent years not to see the appointment as a consolation prize for not receiving a “real” ministerial job.” Erdan gets it. He understands that the environment really matters. The Tisha B’Av seminar includes a meeting with him.

3.    Tisha B’Av is the saddest date of the Jewish year. It is a fast day marked by deep mourning for the destruction of both Temples, the massacres and dispersions that followed and the ensuing 1800 years of exile from our country.
My environmental leader friend (who is himself Jewishly observant) was troubled by the choice of date for this meeting. While he knew that the decision was made in good faith, with good will, and certainly without any intention to inconvenience observant Jews, he wondered whether it might not be “singularly inappropriate to have the meeting on that day?” Or possibly, he continued, there was a “meaningful connection that could be made between Tisha B’Av and climate change?”

“It’s an interesting one”, I wrote back to him.

“On the one hand, holding the event on Tisha B’av certainly makes it hard for anyone who is halakhically observant to come, at least in the morning. It’s prohibited to do work until noon on Tisha B’Av and even to greet anyone as a sign of our utter desolation on that day (which would pose problems for how to behave in a meeting). There’s a strong custom of spending the whole morning in synagogue. That’s before you even start thinking about the effects of not eating and drinking all day in the middle of summer in Tel Aviv. So, on grounds of inclusiveness it’s not exactly an ideal choice of date.”

“On the other hand”, I mused, “maybe there was something singularly appropriate about the choice of date…” Talking with people about this since, I realize that it might in fact be true in more ways than I thought.

Firstly, some have drawn an analogy between the burning of the Temple and the ecological threats of today. As Rabbi Arthur Waskow writes,

“This memory of the burning of the Temple comes when scorching winds blow across the Middle East, when forest fires blaze, when grassy savannahs shrivel in the drought brought on — in our generation —  by global heating.  It is as if the burning of the Temple is a miniature version of the scorching of our planet.”

Waskow calls for people to fast on Tisha B’Av this year, or at least to fast from consuming gasoline and beef, (two of the biggest causes of greenhouse gas emissions)– a call we strongly endorse.

Secondly, as Dr. Michael Kagan of Jewish Climate Initiative pointed out, Tisha B’Av is the day on which it was decreed that the Jews would wander in the desert for 40 years of exile as a punishment for the sin of the spies, who shunned the goodness of the Land of Israel. In the terrible words of the Talmud:

“Rabbi Yochanan said that day (when the decree was made) was the eve of Tisha B’Av. The Holy One said, “you have wept for no reason. I will fix on this day weeping throughout the generations.” (Talmud 29a).

According to Rabbi Yochanan, the people’s acceptance of the spies’ slanders and their groundless weeping about the problems they anticipated in the Land of Israel was a kind of original sin. Because that generation refused the challenge of entering the land and implicitly preferred exile, Tisha B’Av was marked out forever as a day of weeping for exile from our land.

Only now are we starting to repair the effects of our longest exile. We in Israel are painstakingly learning how to live here once again. We have made many mistakes, in water use, forestry and city planning, but through the remarkable efforts of Israel’s environmental movement we are relearning how to bear responsibility for our natural environment.  How uncannily appropriate that a meeting at which the reborn State of Israel’s Minister of the Environment will be asked to rise and take some responsibility for the earth’s greatest environmental challenge should be inadvertently scheduled for Tisha B’Av.

And there is another level to this too. To appreciate it, let’s first note that Tisha B’av is one of several fast days in the Jewish calendar. In their purpose, these days fall on a spectrum between Teshuva repentance, and mourning. These purposes are not the same. Teshuva is about examining our lives individually and communally asking ourselves what needs to change and resolving to be better from now on.

Mourning is about experiencing and grieving for a loss. These purposes may overlap but they are not the same. Yom Kippur is a fast of Teshuvah but not a day of mourning. On the other hand if someone close to us dies, our main response is one of mourning, not of Teshuva.

As Rabbi Joseph Soloveitchik points out, Tisha B’Av itself is a fast of mourning and not of repentance. We don’t try to fix anything on Tisha Bav, but to experience the magnitude of the catastrophe that befell us. We sit on the floor and read tragic elergies for Jewish suffering. We weep, cry out and come face to face with the horrors of the destruction and everything that followed from it; the blood running knee deep in the streets of Jerusalem, the massacres of the exiles, the expulsions, the inquisitions, the pogroms and the gas chambers. We remember that we are a people that has seen the worst; we have been in the deepest pits of hell and on Tisha B’av we revisit those places.

And we’ve also come out of the deepest pits of hell, with a fierce commitment to love and to cherish life. On Tisha B’Av, the Midrash says, the Messiah will be born.

This Tisha B’Av, it is to be hoped, the State of Israel will be take a significant step towards loving and cherishing all of life on earth.

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Jon Stewart on Cap & Trade: Zzzzzzzzzzzzz

By Yannai Kranzler

How do you effectively photograph the earth getting a few degrees warmer? Or sea levels rising? Or animals migrating from native habitats?

Marketing Climate Change has always been a challenge. And even more complicated has been marketing solutions: the intricacies of sustainable economics are just not that thrilling for most people, not to mention photogenic.

But that doesn’t stop The Daily Show’s Jon Stewart from trying to explain the recent Markey-Waxman Cap and Trade bill in the following video. A valiant, if not incredibly successful attempt…

(If you can’t see the video player, click here).

The Daily Show With Jon Stewart	Mon – Thurs 11p / 10c
Greener Postures
www.thedailyshow.com
Daily Show Full Episodes Political Humor Joke of the Day

Providing the needed help (and granting Stewart membership in the “Nerds of America Society,”) was Steven Chu,  America’s new Secretary of Energy:

(If you can’t see the video player, click here)

The Daily Show With Jon Stewart	Mon – Thurs 11p / 10c
Steven Chu
www.thedailyshow.com
Daily Show Full Episodes Political Humor Joke of the Day

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Climate Change, Copenhagen and the Three Weeks

By Rabbi Julian Sinclair

The Copenhagen Summit in December is a gathering of world leaders that aims to bash out a successor agreement to the Kyoto protocol that will limit CO2 emissions going forward. It is widely seen as a critical moment in the global effort to address the threat of climate change.

There is a remarkable groundswell of concern and activism in the world that is building in advance of this event. People everywhere are raising their voices, demanding that, this time, our leaders do right by the earth and by our children. In the Jewish community too, there is an awakening of passion and activism around this issue. The Shabbat of Parshat Noach, October 23rd-4th has been declared Global Climate Healing Shabbat and Hazon and Jewish Climate Initiative will shortly be going public with a Seven Year Plan for the Jewish people to address climate change and sustainability.

How can the current period in the Jewish calendar help us to understand what’s going on and what’s at stake?

We are in the middle of the three weeks that are bounded by the fasts of the 17th Tammuz until Tisha B’Av. Let’s first note they are two out of several fast days in the Jewish calendar. In their purpose, these days fall on a spectrum between Teshuva, repentance, and mourning. These purposes are not the same. Teshuva is about examining our lives individually and communally asking ourselves what needs to change and resolving to be better from now on.

Mourning is about experiencing and grieving for a loss. These purposes may overlap but they are not the same. Yom Kippur is a fast of Teshuvah but not a day of mourning. On the other hand if someone close to us dies, our main response is one of mourning, not of Teshuva.

The Mishnah (Taanit 26a-b) teaches that on the 17th Tammuz the process of destruction began. Specifically, the offering of the daily sacrifice was suspended in the first temple, the wall of the city was breached in the time of the second temple, Apustamus the wicked burned the Torah during the time of the second temple, and an idol was placed in the sanctuary.

Evonne Marzouk of Canfei Nesharim points out that these events were warning signs. They were portents of much worse things to come that could still have been averted. So too with the environment Evonne teaches. We are seeing massive levels of species extinction, melting of the polar ice caps and increasingly lethal floods and droughts worldwide. These are warning signs of potentially far worse consequences to come that we ignore at our peril. So these three weeks are a very apt time to examine our lives and make changes that reflect the warning signs that confront us.

And then there’s another level of connection too. The framework of Jewish fast days was developed in response to climate disasters, in particular the absence of rain in the Land of Israel. In Masechet Ta’anit the Talmud devotes most of a tractate to exploring the interaction of human and Divine influence in producing the weather that is needed to sustain human life.

The Mishnah begins by describing the prayers for rain that are said daily throughout the winter (1:1), goes on to prescribe a series of public fast days of increasing severity in the eventuality that the rains fail, (1:4-6) and outlines in detail the rituals of communal fasting, prayer and penitence to be followed in the event of full-blown climate catastrophe (Chapter 2).

It is clear to the Talmud that, through Divine mediation, the weather is profoundly sensitive to human action. Not only can our fasting and prayer help end drought, but our actions may cause drought. Withholding support to the poor and the Levites, slander, gossip and neglect of Torah study are among the sins that the rabbis identify as causing the Heavens to shut up. (Ta’anit 7b).

In a fascinating unpublished article, Eilon Schwartz of the Heschel Centre for Environmental Learning and Leadership calls Climate Change, “the first post-modern disaster. . . At its core sits the reintegration of nature and human beings, and the blurring of the modernist divide between the “is” and the “ought.”

In climate change, the physical consequences of ethically problematic human behavior (burning too much fossil fuel without

The Heschel Center's Dr. Eilon Schwartz

heed for its effects on the natural world, the poor and future generations) have become part of “nature.” Is climate change a “natural” or “man-made” disaster? It’s both. Are its causes primarily scientific or spiritual? The two categories have become intertwined.

Schwartz calls it “the Return of Biblical Cosmology” – with a difference. As in the Bible, climactic disasters are a consequence of human misdeeds. (Schwartz does not shrink from using the word “sin.”).

But unlike the way we always understood the Bible, nature today doesn’t seem to be a mere tool in the hands of the Divine, exacting punishment for human acts that are independent of it. The natural climactic systems are responding to trillions of human actions (driving, flying, overheating, overeating, wasting, etc.) that we are coming to understand as deeply harmful. These actions are creating their own retribution.

Yet the Talmud offers us hope that just as we humans may be responsible for disrupting the weather, so too we can be part of repairing it. For those of us with a traditional theology it holds out hope that those same practices of prayer and penitence can help. For others who don’t think in those terms, penitence of a more naturalistic kind; massive shifts in human behavior and in our relationship with the planet that sustains us, can still prevent the direst consequences.

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The Happy Planet Index: Putting the Eco back into Economics

By Rabbi Julian Sinclair

How are we doing?

Not as well as you might think, according to the Happy Planet Index (HPI) which released it’s third annual ranking of nearly all the world’s countries last week.

The HPI is an alternative to GDP as a measure of national well-being. A country’s HPI score is calculated by multiplying together its life expectancy and reported subjective happiness survey scores and dividing the result by the country’s ecological footprint per person. The aim is to measure how much life and of what quality a country achieves proportionally to the ecological resources that it consumes.

The results are surprising. Costa Rica tops the table. The US comes in at number 114 out of 143 country’s measured. It’s outstanding wealth does not make Americans outstanding happy and requires an exorbitant amount of the earth’s resources to sustain. Israel is ranked around 70th, just above Britain.

The report’s lead author, Saamah Abdallah of the New Economics Foundation explains the rationale behind it.

“The HPI suggests that the path we have been following is, without exception, unable to deliver all three goals: high life satisfaction, high life expectancy and ‘one-planet living’. Instead we need a new development model that delivers good lives that don’t cost the Earth for all.”

The HPI is one of a number of indices that highlight the limitations of GDP as a measurement of welfare and aim to propose an alternative. Higher GDP is only correlated with increased happiness up to around $10,000 per person. After that point, there’s little connection between income and happiness. Furthermore, consumption of alcohol, drugs and medical care count as GDP gains. So do wars, strip mining, deforestation and commuting to work, although these things do not enhance overall well-being.

These indices are being developed by ecologcial economists, who argue that economics must be embedded with an understanding of the ecological context in which economies function. The Heschel Center together with the Van Leer Institute have such set up a research group in Ecological Economics (which I’m glad to be a part of) to bring this important body of thinking into the Israeli conversation. Hopefully one of the products will be a more accurate measure than GDP of how we’re really doing as a society. Stay tuned!

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On Wings of Solar Panel: Swiss Team looks to Fly ‘Round the World in Sun-Powered Plane

By Yannai Kranzler

Today I booked a flight from home in Israel, to visit my family in New York. I’ll probably be one of tens of thousands of Jews flying to and from Israel this summer and holiday season.

As a nation, we really fly a lot. Proportionally, I’d bet there are more Jewish environmental organizations and eco-oriented people than in most ethnic groups. But our constant Israel flights, from family visits, to vacations, to Birthright trips, leave over an astronomically high carbon footprint, and render us at least as much of the problem as the solution to climate change. And that’s a hard thing to recognize, given that so many of us care deeply about and try very hard to be sensitive to our environment.

Enter Solar Impulse. Solar Impulse is a Swiss initiative to fly a solar-powered airplane around the world- with no fuel, no pollution, no contribution to global warming. Solar Impulse’s HB-SIA gathers sunlight by day, and coasts on what’s been stored by night. There have been solar flights before, but Solar Impulse is by far the most efficient and ambitious yet.

Could it be, then, that Solar Impulse promises us a way to sustainably maintain our Diaspora-Israel connections?

Well, not right now, at least. The HB-SIA flies at an average speed of 70 kilometers per hour- It would take 130 hours to get from Israel to New York (My wife and I are flying this year with an infant, for the first time. Twelve hours of conventional flight sound like a nightmare as it is). In addition, the plane can only carry one passenger- the pilot. And it will only be ready to fly the world in 2012.

For now then, we’ll have to suffice with more mediocre solutions: Offsetting is one option-  At JCI we’re big fans of the Good Energy Initiative. Cutting down on non-Israel related flights is another. As is slashing everyday carbon emissions, from driving less to conserving more, from making conscientious food choices to reusing and recycling household goodies.

Perhaps the most Jewish approach is to recognize our imperfection, and then supplement what we can do with a prayer. Rav Kook, in his “Vision of Vegetarianism and Peace,” concluded that while eating meat is permitted according to Jewish Law, it is only legitimate if we feel the weight of taking an animal’s life, and pray for the day when we will no longer feel the need to do so. He even says that Smicha, when we place our hands on an animal as we pass it off for slaughter in a temple offering, exists for this very purpose.

So, to the Solar Impulse team in Zurich, my prayers are with you. That you complete your mission of flying around the world safely and smoothly, and that you then go home, visit a bit with family, and get right to work at making a solar plane that fits two people. And then three. And that y’all speed the darned thing up a bit! We’ll be rooting for you from the ground.

Click here to download JCI’s free Guide to Offsetting Carbon Emissions, full of the why’s, how’s and with whom’s of offsetting, as well as a special addition on how you and/or your community can develop your own offsetting project.

For more on Solar Impulse, visit www.solarimpulse.com.

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Founder of Heschel Center, Dr. Eilon Schwartz on What Jews can do about Climate Change

Hi Everyone,

In the following video, Dr. Eilon Schwartz, founder of Israel’s Heschel Center for Environmental Learning and Leadership challenges us to own up to our own implications in causing climate change, as well as our reservations in fighting it, and makes important suggestions as to what we can do, at Jewish Climate Initiative/Hazon’s Vayehi Or: Values and Vision in Energy and Climate Change Workshop in Jerusalem.

Enjoy!

(If you can’t view the video from this page, click here.)

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