Extraterrestrials

 

The Torah teaches that the entire universe was created for man. The Talmud states that there are around a quintillion (10¹⁸) stars and that all were created for man’s sake. It even says that angels and spiritual worlds exist for this purpose. This raises a question: How can man, living on Earth, be the center of the universe?

Our Sages understood the vastness of the cosmos and knew many stars were far larger than Earth. However, size and number are insignificant to an infinite God. The human brain is more complex than galaxies, and man’s Divine soul surpasses even the highest angels. A vast universe for man is logical, but its necessity still needs explanation. Some say that contemplating the universe helps us grasp God's greatness and develop a deeper reverence for Him. But when considering extraterrestrial life, the question becomes more complex.

Rabbi Chasdai Crescas was among the first to discuss extraterrestrial life, concluding that Jewish theology does not rule out its existence. He cited the Talmud, which speaks of God flying through 18,000 worlds, suggesting they require His providence and may be inhabited. However, this could refer to spiritual worlds rather than physical ones.

Rabbi Yosef Albo, in contrast, argued that since the universe was created for man, no other beings with free will can exist. If extraterrestrial life lacks free will and does not serve man (as animals and plants do), it would have no purpose and be superfluous. Some support this view with the Talmudic teaching that places not destined for human habitation were never inhabited—though this may refer only to Earth.

The Sefer HaBris presents a middle view: extraterrestrial life exists but lacks free will, which is unique to man. According to this opinion, the 18,000 worlds are physical and inhabited. As proof, he cites Judges 5:23, "Cursed is Meroz… cursed are its inhabitants," and the Talmudic opinion that Meroz is a star—implying the existence of life beyond Earth.

Even this proof is debated. The Zohar also calls Meroz a star but suggests its “inhabitants” refer to celestial camps, possibly planets. Still, the simple reading of the verse supports the Sefer HaBris. He also argues that extraterrestrial beings, like sea creatures compared to land creatures, may be vastly different from earthly life. While they may have intelligence, they lack free will—reserved for humans, who received the Torah.

A question arises: If extraterrestrial beings lack free will, why were Meroz’s inhabitants cursed? The answer is that even angels, despite lacking free will, can be punished. The great Kabbalist Rabbi Moshe Cordovero supports the idea that only one species—man—possesses free will. Since God’s unity allows only one system of spiritual worlds, there cannot be another species with free will.

The Zohar strongly supports the existence of extraterrestrial life. The Midrash speaks of seven earths, which Ibn Ezra sees as continents, but the Zohar describes them as separate, inhabited worlds. This aligns with the Sefer HaBris's claim that intelligent extraterrestrial beings exist but lack free will and moral responsibility. Free will is not observable—it is evident only because God gave man the Torah.

Yet, if extraterrestrial beings do not serve man, why do they exist? The Tikunei Zohar provides an answer. It interprets the verse (Song of Songs 6:8), "Worlds without number," as referring to stars, each considered a separate world. It explains that in the future, each Tzaddik (righteous person) will rule over a star, fulfilling the verse (Ezekiel 48:35), "Around Him are eighteen thousand." These stars may correspond to the 18,000 Tzaddikim who will be granted their own worlds.

If the stars and their planets are intended as abodes for Tzaddikim, how will they reach them? The Talmud (Isaiah 40:31) states that in the Future World, God will give Tzaddikim wings to escape Earth. The Zohar goes further, saying they will fly through the universe. This teaching anticipates space travel and suggests that it is part of the prelude to the Messianic era.

Exodus and Tefillin

 

On the words, vayehi beshalach, “And it was that when Pharaoh sent out the nation” (13:17), the Midrash states that vayehi alludes to a cry of woe (vayi), for Moshe was grieved when saw that the redemption was incomplete and the Jews would have to suffer further exile in a long and difficult road to the final redemption. This is associated with the previous verses (that conclude last week’s parshah) that contain the command to place tefillin on the head, and on the arm opposite the heart. The need for tefillin is a reflection of the incompleteness of the Exodus. Had the Exodus been complete, G-d would have installed the Torah within our hearts and minds and the external sign of tefillin would not have been necessary. Indeed, in the final and complete redemption, this will be granted to us, as stated in the verse, “I will set My law within them and I will inscribe it upon their hearts, and I will be their G-d and they will be My people. No longer will one teach his neighbor or one his brother, saying, ‘Know G-d,’ for they will all know Me from their smallest to their greatest” (Yirmiyah 31:32-33).

Ma’amar Mordechai

The 10th of Teves – A Day of Opportunity and Teshuvah

 

A fast day that is established on the anniversary of a calamity that led to our exile is an eiss ratzon, a day of special divine favor. The fast, prayers, and activities of the day are designed to arouse us to teshuvah that will lead to the repair of that which was destroyed, with the arrival of the final redemption. This power is greatly amplified on today's fast, because it does not mark an incident of destruction. Instead, it marks the day on which the Babylonian army laid siege to Yerushalayim. The holy city and even its outer walls remained completely intact. At that point, the siege was a last call for teshuvah to avoid the destruction. So it is not a day of destruction, but quite the opposite: a day of avoiding exile. As such, our power to do teshuvah and end our exile is far greater today. Let us seize this powerful opportunity to bring the final redemption!

Jacob's Promise

When Yaakov was informed that Yosef was alive, he exclaimed, rav od Yosef b'ni chai, "Great! My son Yosef is still alive!" (45:28). The Midrash explains the term rav in this context means, "a great amount" - Yaakov said, "I have a great amount of reward and abundant goodness in this world and in the future era since my son Yosef is alive!" This is similar to the phrase, mah rav tuv'cha, "How great is Your goodness that You have stored away for those who fear You" (Tehillim 31:20), referring to the unending goodness in the era of redemption.

Rabbeinu Bachaye

Towers of Silver

 

"He gave them all, to each one changes of clothes, and to Benjamin he gave three hundred pieces of silver and five changes of clothes" (45:22).

Throughout history, once the Jews begin to adapt their appearance to match the non-Jews around them, followed by the adoption of the non-Jewish language and manner of speech, followed in turn by the exchange of Jewish names for non-Jewish names, then exile and or its intensification ensues. The changes of clothes described in this verse symbolize this reality. On the other hand, Yosef also gave gifts of redemption. He handed Binyamin 300 silver pieces, for the beis hamikdash was destined to be built three times in his territory. Each beis hamikdash corresponds to another hundred silver pieces, for it is described as tiras kesef, "a silver turret" (Shir HaShirim 8:9), and it rose 100 cubits high. The first beis hamikdash did not have this height physically, but it certainly rose to this stature spiritually, as explained in numerous sources. To hasten the final redemption and to speedily merit the third "silver turret" that will rise to a height of 100 cubits, we must make an effort to look Jewish, speak the Jewish way, and to proudly wear our Jewish names.

Chasam Sofer