ONE OF THE UNIQUE ASPECTS of Judaism is its far-reaching
universality. Not only does Judaism provide a lesson for every human
being, its teachings extend to the very boundaries of the universe.
It is an axiom of Judaism that the entire universe was created for
the sake of man.1 In one place, the Talmud reckons that there
are some 1018 stars in the observable universe,2
and explicitly states that they were all created for the sake of man. It
goes further to state that all the angels and spiritual worlds also only
exist for this purpose.3
Of course, this immediately raises a question that many find quite
difficult. How is it possible that man, living on a dust mote called the
planet Earth, should be the center of the universe? Our Sages realized
the vast number of stars in the universe, and also realized that many of
them were many orders of magnitude larger than the Earth.4
When I behold Your heavens,
The moon and the stars
that You have established;
What is man that You consider him?
Or the son of man that You think of him?
Yet You have made him a little lower than the angels,6
You have crowned him with glory and honor,
You made him master of Your creation,
You placed all under his feet.
It should be quite simple to understand that size and quantity alone
are meaningless to an infinite God. There is absolutely no question that
the human brain is vastly more complex than the greatest galaxy, and
furthermore, that it contains more information then the entire
observable inanimate universe. Beyond that, man is endowed with a Divine
soul that towers over even the highest angels.7
Although the creation of such a vast universe for the sake of man
does not defy logic, we still need to seek out a reason for its
necessity. Some sources8 state that by contemplating the
greatness of the universe, one can begin to comprehend that of God, and
thereby fear Him all the more. However, if we speak of the possibility
of extraterrestrial life, we must explore the question somewhat further.
One of the first to discuss the question of extraterrestrial life in
general was Rabbi Chasdai Crescas.9 After a lengthy
discussion, he comes to the conclusion that there is nothing in Jewish
theology to preclude the existence of life on other worlds.
As possible evidence for extraterrestrial life, he then quotes the
Talmudic teaching that God flies through 18,000 worlds.10
Since they require His providence, we may assume that they are
Of course, this Talmudic quotation is by no means absolute proof, for
it may be speaking of spiritual worlds, of which an infinite number were
One could also attempt to support this opinion from the verse (Psalms
145:13), "Your kingdom is a kingdom of all worlds"12 However,
here, too, this may be speaking of spiritual universes.
The exact opposite opinion is that of Rabbi Yosef Albo, author of
the Ikkarim.13 He states that since the universe
was created for the sake of man, no other creature can exist possessing
free will. Since any extraterrestrial life would neither have free will
nor be able to serve a creature having free will (as terrestrial animals
and plants serve a terrestrial man), they would have no reason for
existing and therefore be totally superfluous.14
One could bring some support to this second opinion from the Talmudic
teaching that every land where it was not decreed for man to live was
never subsequently inhabited.15 However, here again, it is not absolute
proof, since this may only refer to our planet.16
Between these two extremes, we find the opinion of the Sefer
Habris17 who states that extraterrestrial life
does exist, but that it does not possess free will. The latter is the
exclusive possession of man, for whom the universe was created. The
18,000 worlds mentioned earlier, in his opinion, are inhabited physical
The proof that he brings for his thesis is most ingenious. In the
song of Deborah, we find the verse Judges 5:23), "Cursed is Meroz ...
cursed are its inhabitants." in the Talmud"18
we find an opinion, that Meroz is the name of a star. According to this
opinion, the fact that Scripture states, "Cursed is Meroz ... cursed are
its inhabitants" is clear proof from the words of our Sages for
Of course, even this proof is subject to refutation. For the Zohar19
also follows the opinion that Meroz is a star, yet states that "its
inhabitants" refers to its "camp," that is, most probably, to the
planets surrounding it. Nevertheless, the simple meaning of the verse
seems to support the opinion of the Sefer Habris.
The Sefer Habris goes on to say that we should not expect the
creatures of another world to resemble earthly life, any more than sea
creatures resemble those of land.
He further states that although extraterrestrial forms of life may
possess intelligence, they certainly cannot have freedom of will. The
latter is an exclusive attribute of man, to whom was given the Torah and
its commandments. He proves the latter thesis on the basis of the above
mentioned Talmudic teaching that all the stars in the observable
universe were created for the sake of man.
One may ask: if the inhabitants of extraterrestrial worlds, such as
Meroz, have no free will, why were they cursed? However, we do find that
beings, such as angels, can be punished for wrongdoings even though they
do not have free Will.20
However, the basic premise that of all possible species only man has
free will, is well supported by the great Kabbalist, Rabbi Moshe
Kordevero in his Pardes Rimonim.21 Using tight
logical arguments, he demonstrates that there can be only one set of
spiritual worlds. Although God would want to maximize the number of
recipients of His good, His very unity precludes the existence of more
than one such set. Since this set of worlds deals specifically with
God's providence toward man because of his free will, this also
precludes the existence of another species sharing this quality.
The basic premise of the existence of extraterrestrial life is
strongly supported by the Zohar. The Midrash teaches us that
there are seven earths.22 Although the Ibn Ezra tries to
argue that these refer to the seven continentS,23 the
clearly states that the seven are separated by a firmament and are
inhabited.24 Although they are not inhabited by man, they are
the domain of intelligent creatures.25
We therefore find the basic thesis of the Sefer Habris
supported by a number of clear-cut statements by our Sages. There may
even be other forms of intelligent life in the universe, but such life
forms do not have free will, and therefore, do not have moral
Freedom of will, however, is not at all an observable quantity. Even
its existence in man has been hotly debated by the secular philosophers.
Indeed, the main proof that man does indeed have free will comes from
the fact that God has given him moral responsibility, namely the Torah.26
It is in this sublime, yet unobservable quality, that man is unique.
However, if we assume this to be true, we would return to the basic
question of Rabbi Yosef Albo, mentioned earlier: If such creatures never
have any utility for man, what is their reason for existence?
We find a most fascinating answer to this question in the Tikunei
Zohar.27 Speaking of the verse (Song of Songs 6:8),
"Worlds28 without number" the Tikunei Zohar states,
"The stars certainly are without number. But each star is called a
separate world. These are the worlds without number."
The Tikunei Zohar further states that every Tzaddik (righteous
man) will rule over a star, and therefore have a world to himself.29
The 18,000 worlds mentioned above would therefore be that number of
stars, presided over by the 18,000 Tzaddikim that are alluded to
in the verse (Ezekiel 48:35), "Around Him are eighteen thousand."30
However, these may only refer to those worlds visited daily by the
Divine Presence, but there may be innumerable worlds for the lesser
We therefore have a most fascinating reason why the stars were
created, and why they contain intelligent life. Since an overcrowded
Earth will not give the Tzaddikim the breadth they require, each
one will be given his own planet, with its entire population to
enhance his spiritual growth.
Once we know that the stars and their planets were created as an
abode for the Tzaddikim, we might naturally wonder how they will
be transported to them. However, the Talmud even provides an answer to
this question. Discussing the passage (Isaiah 40:31), "They shall mount
up with wings as eagles," the Talmud states that in the Future World,
God will grant the Tzaddikim wings to escape the Earth.31
The Zohar goes a step further and states that "God will give them
wings to fly through the entire universe."32
In a way, this teaching predicts the event of space travel. But more
than that, it provides us with at least one of the reasons why space
flight would be inevitable as part of the prelude to the Messianic age.
This, of course, could bring us to a general discussion of the role of
modern technology in Torah hashkafah (perspective), a lengthy
subject in its own right.
3. Cf. Chagigah 12b, Chulin 91b, Esther Rabbah 7:18.
4. Pesachim 94a, Yad,, Yesodei HaTorah 3:8.
5. Cf. Malbim ad loc., Akedas Yitzchak 5 (43a).
6. Cf. Zohar 1:57b top.
7. Cf. Emunos VeDeyos 4:2, Shaarei Kedushah 3:2. Nefesh HaChaim
8. Zohar 1: 1 lb, Reshis Chochmah 1:2; Yad, Yesodei
HaTorah 2:2, 4:12@ Cf. habbos 32b, Berachos 57a.
9. Or HaShem 4:2, Rabbi Chasdai Crescas was the mentor of
Rabbi Yosef Albo, author of the ikkarim.
11. Cf. Etz Chaim 3:1.
12. Cf. Targum ad I(>c.
13. Quoted in Sefer HaBris 1:3:4.
14. Cf. Emunos VeDeyos 1:1, Kuzari 1:67, Moreli
15. Berachos 31 a.
16. Cf. Kol Yehudah on Kuzari 2:20 (34a).
18. Moed Katan 16a.
19. Zohar 3:269b end.
20. Cf. Bechaya on Genesis 3:6, Exodus 23:21; Sefei Chasidim
21. Pardes Rimonim 2:7. Cf. Shefa Tat 1:3.
22. Vayikra Rabbah 29:9, Shir HaShirim Rabbah 6:19 Avos
OeRabbi Nassan 37. Cf. Pirkei DeRabbi Eliezer 18, but see
HaGra on Sefer HaYetzirah 4:15 that these refer to spiritual
23. Ibn Ezra on Gen. 1:2.
24. Zohar 3:10a.
25. Ibid. 1:9b, 1:157a, Pardes Rimonim 6:3. See also
Tosafos, Minachos 37a "O Kum." The Chida in his Pesach Eynayim, ad
loc., states that since he did not live on this earth, he was exempt
from all Mitzvos.
26. Cf. Yad, Tshuvah 3:4.
27. Tikunei Zohar 14b.
28. The Hebrew word here is Almos, young maidens. However, it can
also be vocalized as Olamos or worlds.
29. Sli'mos Rabbah 52:3. Cf. Uktzin, end.
30. Succah 45b. Cf. lyun Yaakov (on Eyen Yaakov) Avodah Zarah
31. Sanhedrin 92b.
32. Zohar 1: 1 2b.