Does the Torah Address Environmental Responsibility?

"With the rise of global warming and the increase in air pollution, I wanted to ask whether the Torah also commands us not to pollute the air as part of the duty to preserve the Earth, and not just as a matter of interpersonal commandments. Because I understand that the Torah primarily relates to environmental quality in terms of man to his fellow man, not necessarily in terms of preserving the world in general.
\r\nI have seen prohibitions on this topic, but not for the sake of preserving the Earth—rather, to avoid harming people living nearby, implying that if there were no people, it would have been permissible even if it harmed the Earth. Thank you."

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Hello and blessings,

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Definitely yes. We have an obligation to preserve the Earth that Hashem has given us.

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This is addressed in Halacha and also in the Midrashic teachings: "Consider the work of God; who can straighten what He has twisted?" (Ecclesiastes 7:13) — When Hashem created the first man, He took him and showed him all the trees of the Garden of Eden, and said to him: Look at My works, how lovely and praiseworthy they are, and all that I created, I created for you. Be careful not to spoil and destroy My world, because if you spoil it, there is no one to repair it after you (Ecclesiastes Rabbah 7:28).

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See here for a lecture on environmental quality in Halacha.
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\r\nBut it is impossible to separate the Earth from the commandments between man and his fellow man.
\r\nAfter all, the Earth is, in the end, a ball of dust, with an inner core, no different from other planets. Naturally, the Earth has no feelings, and even if, God forbid, it were subjected to a nuclear catastrophe that annihilated all living creatures on the outer crust—the Earth itself would remain unaltered.
\r\nThe difference is this: the world was created for humans to serve them. Even the animals were given over for humans’ benefit. The Creator sustains the universe for humans fulfilling the divine purpose: "If not for My covenant day and night, I would not have appointed the ordinances of heaven and earth."
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\r\nWe must protect the environment for our fellow humans. Therefore, we are obligated to preserve nature and all the animals within it, as derived from the Midrashic quote mentioned. The sources you’ll hear in lectures will speak about the importance of preserving the King's palace, which has been entrusted to us as a steward to serve us.

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Like the Earth, so too is the body given to us in this world just a deposit, and thus we must safeguard our health: "And you shall greatly take care for your souls."
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\r\nThe righteous recognized their body as a deposit and treated it as if it were an animal given into their care which they must look after. As told in the Midrash (Leviticus Rabbah, section 34):
\r\n"A kind person benefits their own soul" (Proverbs 11:17): This refers to Hillel the Elder. When he would leave his students, he would walk and go with them.
\r\nHis students asked him: Our master, where are you going?
\r\nHe said to them: To perform a commandment.
\r\nThey asked him: What is this commandment?
\r\nHe said to them: To bathe in the bathhouse.
\r\nThey asked him: Is that a commandment?
\r\nHe said to them: Yes, now if the icons (statues) of kings that they place in theatres and circuses, the one appointed over them cleanses and washes them, and they provide him with sustenance and even exalt him among the nobles of the kingdom—then should I, who was created in the image and likeness, don’t I merit even more?"
\r\nThe righteous viewed their bodies as a temporary deposit given to them in this world.
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\r\nAs with the body, so too is the world a deposit upon which we must act—for the divine purpose.

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