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Although rabbinic literature has yet to discuss death on Mars, the issue of being wholly buried underground, and the various complications to that happening (e.g., state requirements for burial in a coffin, a corpse under water, a buried corpse with limbs above ground, etc.), have been discussed. My theoretical answer depends on the work of the Rambam, the ...


8

It says in Sanhedrin 59b כי הא דרבי שמעון בן חלפתא הוה קאזיל באורחא, פגעו בו הנך אריותא דהוו קא נהמי לאפיה, אמר: (תהלים ק"ד) הכפירים שאגים לטרף. נחיתו ליה תרתי אטמתא, חדא אכלוה וחדא שבקוה. איתיה ואתא לבי מדרשא, בעי עלה: דבר טמא הוא זה או דבר טהור? - אמרו ליה: אין דבר טמא יורד מן השמים. בעי מיניה רבי זירא מרבי אבהו: ירדה לו דמות חמור מהו? - אמר ליה יארוד ...


3

In the linked article, Rabbi Aryeh Kaplan sources and discusses opinions on both sides of the argument, bringing various proofs and questions. Chasdai Crescas says aliens can exist, Yosef Albo said there cannot be any other beings with free will, apparently the only objection with believing in aliens centers around this issue of free will. Rabbi Kaplan also ...


2

Rav Menashe Klien was asked if one can say kiddush levana on the moon if they are physically on the moon. He answers in his Mishne Halachos 6:259 that there is no difference standing on the moon or earth with regards to saying kiddush levanah. He then writes that going to the moon altogether should be prohibited for two reasons 1) the travel to the moon is ...


2

Even according to those that allow it, (assuming there are those who prohibit space travel,) the halachos of zmanei tefilah, shabbos and all zman related halachos get very complicated. So I assume also they would strongly discourage space travel, whereas flying on a plane doesn't nearly have the same issues (usually at most one or two tefilos). For the same ...


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R' Menachem Kasher, in האדם על הירח, proposes that ומלאו את הארץ וכבשוה, "fill the land and conquer it," may be an inference to prohibit space travel. He also points to the danger involved.


2

The Shulchan Aruch in Yoreh Deah 179 siff 1 says we may not ask astrologers or use lotteries (to figure out the future). The Ramma quoting the Beis Yosef explains the reason is the Torah says תמים תהיה עם ה׳ אלהיך. In the next siff, the Ramma informs us from tshuvos Rashba (hamiyuchos liRamban) that if someone is somehow aware that a certain act is ...


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I'm not aware of any references in the Chumash itself, but the only two passages in the entire Tana'kh that may be relevant to your question, to my knowledge, are (JPS): Yeshayahu 40:22 "It is He that sitteth above the circle of the earth." (Rashi links this verse to 44:13, which speaks of a carpenter using a "compass") Iyov 26:7 "He stretcheth out the ...


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In regards to time bound mitzvos in general Rabbi Menahem Kasher ruled that “The situation on the moon [or Mars] is equivalent to the north and south poles; therefore posit a 24-hour day, with alternating periods of 12 hours day and 12 hours night regardless of the presence or absence of light from the sun”. quoted here. The same would presumably be true ...


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Astrology is listed as part of prohibition #335 in the list of mitzvot here: Not to practice onein (observing times or seasons as favorable or unfavorable, using astrology) (Lev. 19:26) (CCN166). However, some sources including the Ein Yaakov disagree that astrology falls under the prohibition of me'onein; see here.


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This is not primarily a question of Jewish belief or practice. It is essentially a scientific question. And, because halakha expects man to be in touch with reality, I believe that a Jew may not believe in astrology. We have known for several centuries that the stars and planets have no influence over human affairs. Pre-modern halakhic sources on this ...



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