Recently scientists "discovered" that there may be - or was - life on Mars. The announcement came after twelve years of staring into a four-pound potato-sized meteorite (a piece of stone and metal) found in 1984 in Antarctica. Scientists believe that 15 million years ago an asteroid (a big piece of rock) from some unknown source hit Mars. A few pieces of Mars got knocked off, moved through space for 13,000 years and finally crashed to Earth. One of those pieces was the meteorite found in '84. Researchers maintain that this meteorite contains fossils and other remnants of bacteria-like life suggesting primitive life on Mars billions of years ago.

John Pike, Director of Space Policy for the Federation of American Scientists said, "This is the biggest thing that has ever happened." NASA chief, Dan Goldin, said, "We are now on the doorstep of the heavens." "The recent findings, " said astronomer Carl Sagan, " raise the possibility of a universe burgeoning with life." President Clinton has pledged that: "The American space program will put full intellectual power and technological prowess behind the research for further evidence of information on Mars. For if the discovery can be confirmed by others, it will surely be one of the most stunning insights into the universe that science has ever uncovered."

Torah-observing Jews are perplexed by the prospect of life on Mars. Is it possible that it exists - or existed? Can the microscopic organisms found in the meteorite this August bear witness to the existence of intelligent life on Mars? Torah perspective from two world-renowned rabbinical authorities (who do not want their names publicized) will shed light on the mystery and set our hearts at rest.

"It is very simple," said one leading decisor. "HaShem created four elements on Earth: inanimate (domaim), that which grows (tzomeach), living creatures (baalei chayim) and human beings (medaber). The Torah tells us in the beginning of Bereishis that every form of life was created 'al ho-oretz', on the earth and not on the heavens. The heavens are inhabited by angels. If life had been given to the planets, the Torah would have said so. We do not know whether the material scientists now found is in the category of domaim or tzomeach. They cannot build anything on their proofs. They cannot even prove that the meteorite came from Mars. To postulate that there is or could have been life, as we know it, on Mars is against the Torah."

Whereas the other rabbinic decisor says:
"It is my opinion that 'ho-oretz' includes the planets. Even if it only refers to Earth, it only precludes animal or human life but does not preclude other kinds of life, such as bacteria or vegetation, which could exist on the planets. We have to wait and see what the future will hold, when Moshiach will come and tell us what is going on everywhere else."

A statement which seems to support both rabbis' views comes from Dr. Cyril Ponnamperuma, former member of NASA's Exobiology Division, Director of the Arthur C. Clarke Center, and one of the world's leaders in the search for life on Mars, who said:

"It is my personal belief that perhaps Earth is the only place in the solar system where there is life."

These statements are all consistent with the United States Viking I and Viking II probes on Mars in 1976, which found no visible signs of life - no bushes, no trees, no cactus, no animals, no tracks, no footprints - nothing that appeared to be living.

Many scientists will admit the possibility of microscopic organisms (microbes) on Mars but will deny vehemently the possibility of macroscopic organisms (macrobes) such as creatures discernible to the naked eye.

If we still think real life can exist on Mars, let's explore the living conditions it provides:

Although no human being has ever touched down on Mars, photographs reveal a dry, red, rock-covered plain. The rugged landscape looks like a desert on Earth. The sky is pink from fierce dust storms. There are craters (holes) all over the ground. The State of Rhode Island could fit into one of them. Huge volcanoes rise from the plains. Olympus Mons is Mars' largest volcano and mountain and the largest known in the solar system. It stands nearly three times as high as Mt. Everest, the tallest mountain on Earth, and could cover the State of Montana with its base. Giant canyons stretch for about 3,000 miles across the surface. They are so big they make the Grand Canyon look tiny in comparison. Being farther from the sun than Earth, Mars is colder, with temperatures ranging from a high of 50 degrees in the summer to a frigid 193 degrees below zero in the winter. A year on Mars is 687 days. Man cannot breathe on Mars because the air is too thin (only about 1/100th of the density of Earth air) and consists of carbon dioxide gas. A spacesuit would provide oxygen and protect him from the sun's ultraviolet radiation and the cold. Liquid water, so essential to life, is non-existent on Mars, nor is there rain or snow. The environment is harsh, barren, lifeless and inhospitable.

Notwithstanding all the negative aspects, if mankind remains rabidly motivated to go to Mars, a question arises, from the standpoint of the observant Jew, as to whether or not space flight is permissible according to halacha.

One recalls the saying, "If the Creator wanted man to fly, He would have created him with wings." It says that the "Heavens are the Creator's, and He has given the Earth to the sons of man." (Ps.115:16) There are Biblical verses which seem to indicate that it is forbidden to ascend the Heavens. For example, "Though you soar up like an eagle and make your nest among the stars, I will pull you down.." (Ovad.4) or the words of the prophet Isaiah to the king of Babylonia, "You said in your heart 'I will ascend to the skies, I will place my throne above the stars... I will climb the clouds. I will be like a High One'...but you will be dragged down to the pit..." (Is. 14:13,15) Nebuchadnezzar was punished for saying, "The creatures of this world are not fit to dwell among. I will make myself a dwelling in the clouds..." Mankind was punished for attempting to build a "tower with its top in the sky".

Many rabbinical sources support the argument that when ascension into space is a haughty rebellion against the Creator it is prohibited, but when there is no defiant motive it may be permissible. Under which of the two categories present-day space exploration falls is a topic for separate discussion.

To date there have been no definitive answers as to the permissibility of flight or living in space. When such time comes that the matter has halachic relevance, rabbinical authorities will convene and decide questions of living chutz lo-oretz in this new connotation, the clock and the calendar, details of Shabbos observance, zera'im, taharah, kinyon and other pertinent problems.

Since many mitzvos have specific times of observance that depend on dawn, sunrise, sunset and nightfall (e.g. the times for putting on talisand tfilin and for reciting the morning, afternoon and evening prayers,and the times that Shabbos and Yom Tov begin and end), how these mitzvos can be observed in space has been the subject of discussion for many years.

Some rabbinical authorities have ruled that one would keep a 24-hour day starting at midnight (when the sun comes closest to setting and rising) in the summer and at noon (when the sun comes closest to rising and setting) in the winter. Precedents are on record for the concept of keeping in step with Jews all over the world so that there is a consistency in universal observance. Other authorities maintain that in space a Jew would not be bound by Torah and mitzvos, as observance is contingent upon living on Earth.

Rashi suggests several possibilities besides the literal one for theTalmudic "tower that flies in the air", indicating that Jewish halachah is not just an earthbound code but governs the universe in every possible application.

The conceivability of life on the planets aroused interest throughout the years, when, as kids, we conjured up anecdotes and caricatures of "special" (spatial) characters and situations. Here are some astro-nutty shaalos one could ask:

· If one may add cooked meat to the cholent on Shabbos to make it meteor?

· If there's one man short for a minyon, should you use a Martian or the Man in the Moon? (What about one of the sheidim or mazikim science may have found?)

· Do you need a different space suit for Shabbos?

· If a boy marries a Martian girl, does she have to cover her tentacles?

· Are you allowed to eat your Shabbos seudah on flying saucers?

· If a Martian writes with four arms, on which arm should he put tfilin?

· Are you allowed to serve an unidentified frying object on Shabbos?

· Can the cheese from the moon and the milk from the Milky Way be considered Cholov Yisroel?

· Are you allowed to leave burning a satel-lite on Shabbos?

· At the Pesach seder on Mars, are you allowed to put astro-nuts into the charoses?

· If you use cinnamon in the charoses, may it be the Outer Spice variety?

· Should tzisis be worn outside the space suit?

· Because some objects rotate on their axis much faster than once in 24 hours, is it possible that we might have to observe Shabbos five times a week and put on tfillin 17 times a day?

· If an astronaut comes for Shabbos, when should he start his launch? Should you serve him launch meat?

· If an astronaut blasts off, is he guilty of ka'as?

· May it be inferred that if the moon is full it has just eaten?

· If a space ship has charotto, can that be considered an Appolo-G?

· Can the moon go to the bank on Shabbos to change quarters?

· Are you allowed to tie astro-knots on Shabbos?

· If the sun comes out at night, what do you daven, shacharis or maariv?

· Could it be that the sun and the moon are as different as day and night?

· Are you allowed to sing nep-tunes and recite uni-verses at the Shabbos tish?

· May you make kiddush on wine in sun-glasses?

· Tzi mon meg orbitten im Shabbos?