The stars have existed in the universe for longer than humans have existed on Earth. From early stories in Beraishit to later Talmudic and Halachic texts, stars are viewed as astrological predictions, navigational tools, and holy objects with deep meanings. They exist as something meaningful not only to Judaism, but to many other nations and religions as well. This paper will explore multiple different perceptions and understandings of the stars from Jewish texts to better understand Judaism’s relationship with both astrology and science throughout history. In Shabbat 75a, the Gemara relays a discussion:
אָמַר רַבִּי שִׁמְעוֹן בֶּן פַּזִּי, אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי מִשּׁוּם בַּר קַפָּרָא: כָּל הַיּוֹדֵעַ לְחַשֵּׁב בִּתְקוּפוֹת וּמַזָּלוֹת וְאֵינוֹ מְחַשֵּׁב, עָלָיו הַכָּתוּב אוֹמֵר: ״וְאֵת פֹּעַל ה׳ לֹא יַבִּיטוּ וּמַעֲשֵׂה יָדָיו לֹא רָאוּ״. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר רַבִּי יוֹחָנָן: מִנַּיִן שֶׁמִּצְוָה עַל הָאָדָם לְחַשֵּׁב תְּקוּפוֹת וּמַזָּלוֹת — שֶׁנֶּאֱמַר: ״וּשְׁמַרְתֶּם וַעֲשִׂיתֶם כִּי הִיא חׇכְמַתְכֶם וּבִינַתְכֶם לְעֵינֵי הָעַמִּים״, אֵיזוֹ חָכְמָה וּבִינָה שֶׁהִיא לְעֵינֵי הָעַמִּים — הֱוֵי אוֹמֵר: זֶה חִישּׁוּב תְּקוּפוֹת וּמַזָּלוֹת.
Rabbi Shimon ben Pazi said that Rabbi Yehoshua ben Levi said in the name of bar Kappara: Anyone who knows how to calculate astronomical seasons and the movement of constellations and does not do so, the verse says about him: “They do not take notice of the work of God, and they do not see His handiwork” (Isaiah 5:12). And Rabbi Shmuel bar Naḥmani said that Rabbi Yoḥanan said: From where is it derived that there is a mitzvah incumbent upon a person to calculate astronomical seasons and the movement of constellations? As it was stated: “And you shall guard and perform, for it is your wisdom and understanding in the eyes of the nations.” (Deuteronomy 4:6). What wisdom and understanding is there in the Torah that is in the eyes of the nations, i.e., appreciated and recognized by all? You must say: This is the calculation of astronomical seasons and the movement of constellations, as the calculation of experts is witnessed by all.
In this discussion, the Rabbis see astronomy not just as a science, but as an important tool to understand the Jewish calendar and celebrate holidays. Additionally, they view it in a way that provides an important basis for this paper: it is not only an academic endeavor, it is a mitzvah! This paper seeks to understand the ways Judaism has viewed the stars in the past, and in doing so, to fulfill this mitzvah and gain an understanding, like it says in this Gemara, that is respected and appreciated by all.
The first mention of the stars comes in Chapter 1, Verse 16 of Beraishit:
וַיַּ֣עַשׂ אֱלֹהִ֔ים אֶת־שְׁנֵ֥י הַמְּאֹרֹ֖ת הַגְּדֹלִ֑ים אֶת־הַמָּא֤וֹר הַגָּדֹל֙ לְמֶמְשֶׁ֣לֶת הַיּ֔וֹם וְאֶת־הַמָּא֤וֹר הַקָּטֹן֙ לְמֶמְשֶׁ֣לֶת הַלַּ֔יְלָה וְאֵ֖ת הַכּוֹכָבִֽים׃
God made the two great lights, the greater light to dominate the day and the lesser light to dominate the night, and the stars.
This Pasuk describes the creation of the sun, moon and stars on the fourth day of creation, and specifically emphasizes that the moon is dimmer than the sun. Rashi comments on this and brings a Midrash, which explains that the purpose of the stars is to assist the moon in illuminating the night sky. By introducing the stars along with the sun and moon, the Torah clearly establishes their purpose as luminaries.
The next source gives stars an extremely practical and important purpose: as a form of navigational technology. The Gemara in Horayot 10a describes a voyage taken by Rabban Gamliel and Rabbi Yehoshua, where they use the stars to navigate on their journey home.
ר' גמליאל ורבי יהושע הוו אזלי בספינתא בהדי דר' גמליאל הוה פיתא בהדי רבי יהושע הוה פיתא וסולתא שלים פיתיה דר' גמליאל סמך אסולתיה דרבי יהושע אמר ליה מי הוה ידעת דהוה לן עכובא כולי האי דאיתית סולתא אמר ליה כוכב אחד לשבעים שנה עולה ומתעה את (הספינות) [הספנים] ואמרתי שמא יעלה ויתעה [אותנו]
Rabban Gamliel and Rabbi Yehoshua were traveling together on a ship. Rabban Gamliel had sufficient bread for the journey. Rabbi Yehoshua also had sufficient bread, and additionally he had flour. The journey lasted longer than expected, and Rabban Gamliel’s bread was finished. He relied on Rabbi Yehoshua’s flour for nourishment. Rabban Gamliel said to Rabbi Yehoshua: Did you know from the outset that we would have so substantial a delay? Is that the reason that you brought flour with you? Rabbi Yehoshua said to Rabban Gamliel: There is one star that rises once in seventy years and misleads sailors at sea, causing their journeys to be extended. And I said: Perhaps that star will rise during our journey and mislead us.
According to many scholars, this mysterious star Rabbi Yehoshua speaks of is none other than Halley’s Comet, which appears every 75-76 years and is the only comet of its kind that is regularly visible to the naked eye. If this is the case, this event would have likely been the 66CE appearance of Halley’s Comet, and both Rabbis would have been fairly young. It would also mean that Rabbi Yehoshua, not Edmund Halley, should get credit for recognizing that the comet is periodical. The anecdote is particularly interesting because it shows that knowledge of the stars was crucial for navigation while on long sea journeys. For these Rabbis, understanding of the stars was not just an academic endeavour, but a crucial survival skill as well.
In contrast to this very practical understanding of the stars, the Rambam explores a different idea in Chapter 3 of Hilchot Yesodei HaTorah of the Mishneh Torah. In this chapter, he explores a wide range of theories about the universe as a whole, from the placement of the planets (he believed in the geocentric model) to whether planets have an odor or flavor (they don’t, according to him.) But when it comes to precisely what stars are, he offers a fascinating explanation:
כָּל הַכּוֹכָבִים וְהַגַּלְגַּלִּים כֻּלָּן בַּעֲלֵי נֶפֶשׁ וְדֵעָה וְהַשְׂכֵּל הֵם. וְהֵם חַיִּים וְעוֹמְדִים וּמַכִּירִין אֶת מִי שֶׁאָמַר וְהָיָה הָעוֹלָם. כָּל אֶחָד וְאֶחָד לְפִי גָּדְלוֹ וּלְפִי מַעֲלָתוֹ מְשַׁבְּחִים וּמְפָאֲרִים לְיוֹצְרָם כְּמוֹ הַמַּלְאָכִים. וּכְשֵׁם שֶׁמַּכִּירִין הַקָּדוֹשׁ בָּרוּךְ הוּא כָּךְ מַכִּירִין אֶת עַצְמָן וּמַכִּירִין אֶת הַמַּלְאָכִים שֶׁלְּמַעְלָה מֵהֶן. וְדַעַת הַכּוֹכָבִים וְהַגַּלְגַּלִּים מְעוּטָה מִדַּעַת הַמַּלְאָכִים וּגְדוֹלָה מִדַּעַת בְּנֵי אָדָם:
All of the stars and spheres are beings, endowed with a soul, intelligence and understanding; they continue a purposeful life and are conscious of the existence of Him Who spoke and the universe sprang forth. Each and every one, according to his greatness and degree, extol and glorify the Creator as do the angels; and to the extent that they recognize the Holy One, blessed is He! They also know their own selves and the angels above them. But the intelligence of the stars and spheres is lesser than the intelligence of the angels, but greater than the intelligence of man.
This perception of the stars is one that is inherently spiritual and focuses on the stars as holy, religious beings with an understanding of G-d as opposed to a scientific or practical understanding. In doing so, the Rambam elevates the stars: they are not merely an object in the sky, rather, they are something greater and more intelligent than humans that we must respect.
He presents another theory in Part 2, Chapter 8 of Moreh Nevuchim (Guide for the Perplexed) that is echoed by other commentators such as Malbim in their own works. In this text, he seeks to understand a popular idea at the time known as Musica Universalis, or else, Music of the Spheres.
מן הדעות הקדומים המתפשטים אצל הפילוסופים ורוב האנשים שלתנועת הגלגלים קולות נוראים ועצומים מאוד והיתה ראיתם על זה - אמרם שהגרמים הקטנים אשר אתנו כשיתנועעו תנועה ממהרת ישמע להם קיעקוע עצום וצליל מרעיד - כל שכן גרמי השמש והירח והכוכבים לפי מה שהם מן הגודל והמהירות. וסיעת פיתגורס כולה תאמין שיש להם קולות ערבים נערכים עם גדלם כערך נגוני המוסיקה; ויש להם מתת עילות להיותנו בלתי שומעים הקולות ההם הנוראים העצומים. וזה הדעת מפורסם באומתנו גם כן. הלא תראה ה'חכמים' יתארו גודל קול השמש בעת מרוצתה בכל יום בגלגל; וכן ראוי לכולם. אמנם אריסטו ימאן זה ויבאר שאין קול להם; ואתה תמצא זה בספרו בשמים - ומשם תבין זה. ולא תרחיק היות דעת אריסטו חולק על דעת ה'חכמים ז"ל' בזה כי זה הדעת - רצוני לומר היות להם קולות - אמנם הוא נמשך אחר האמנת 'גלגל קבוע ומזלות חוזרים'; וכבר ידעת הכרעתם דעת 'חכמי אומות העולם' על דעתם בעניני התכונה האלו; והוא - אמרם בפרוש "ונצחו חכמי אומות העולם". וזה אמת - כי הענינים העיוניים אמנם דיבר בהם כל מי שדיבר כפי מה שהביא אליו העיון ולזה יאמן מה שהתאמת מופתו:
It is one of the ancient beliefs, both among the philosophers and other people, that the motions of the spheres produced mighty and fearful sounds. They observed how little objects produced by rapid motion a loud, shrilling, and terrifying noise, and concluded that this must to a far higher degree be the case with the bodies of the sun, the moon and the stars, considering their greatness and their velocity. The Pythagoreans believed that the sounds were pleasant, and, though loud, had the same proportions to each other as the musical notes. They also explained why these mighty and tremendous sounds are not heard by us. This belief is also widespread in our nation. Thus our Sages describe the greatness of the sound produced by the sun in the daily circuit in its orbit. The same description could be given of all heavenly bodies. Aristotle, however, rejects this, and holds that they produce no sounds. You will find his opinion in the book The Heavens and the World (De Cœlo). You must not find it strange that Aristotle differs here from the opinion of our Sages. The theory of the music of the spheres is connected with the theory of the motion of the stars in a fixed sphere, and our Sages have, in this astronomical question, abandoned their own theory in favor of the theory of others. Thus, it is distinctly stated, "The wise men of other nations have defeated the wise men of Israel." It is quite right that our Sages have abandoned their own theory: for speculative matters every one treats according to the results of his own study, and every one accepts that which appears to him established by proof.
He explains that because of similar ratios in an octave and the locations of stars, in the same way a string instrument makes music, so too, the celestial bodies must create music as well. I consider this text to be remarkable because of its implications for the Jewish understanding and study of science. This scientific theory was a predominant idea in the scientific community for hundreds of years up until the time of the Renaissance, but the fact that it also seems to have existed within the Jewish community shows that even in the Middle Ages, there must have been Jews present in these scientific discussions. Additionally, the last line of this text, “…every one accepts that which appears to him established by proof” stands out to me because it shows that the Rambam felt deeply that when it came to matters he didn’t understand, it was important to trust experts and clear evidence, to the point of disagreeing with the Sages’ previously held opinions.
These sources are just a small sample of a much larger discussion that not only tells us about the stars, but also peoples’ experiences with them. The Rabbis discussed and wrote about the stars so much because they are a constant in our lives; from nearly the beginning of time itself, from before the time of these Rabbis up until today, we have looked up towards the sky and seen the same stars. As shown in this paper, the stars have served a multitude of practical and religious purposes. However, they have also served a much greater purpose. From generation to generation, they have been something that has connected us: no matter who you are, you see the same stars as anyone else in the world at any time or place. No matter your differences, you are both looking at some of Hashem’s most beautiful creations.
Works Cited:
Jewish Sources: All translations taken from sefaria.org
אָמַר רַבִּי שִׁמְעוֹן בֶּן פַּזִּי, אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי מִשּׁוּם בַּר קַפָּרָא: כָּל הַיּוֹדֵעַ לְחַשֵּׁב בִּתְקוּפוֹת וּמַזָּלוֹת וְאֵינוֹ מְחַשֵּׁב, עָלָיו הַכָּתוּב אוֹמֵר: ״וְאֵת פֹּעַל ה׳ לֹא יַבִּיטוּ וּמַעֲשֵׂה יָדָיו לֹא רָאוּ״. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר רַבִּי יוֹחָנָן: מִנַּיִן שֶׁמִּצְוָה עַל הָאָדָם לְחַשֵּׁב תְּקוּפוֹת וּמַזָּלוֹת — שֶׁנֶּאֱמַר: ״וּשְׁמַרְתֶּם וַעֲשִׂיתֶם כִּי הִיא חׇכְמַתְכֶם וּבִינַתְכֶם לְעֵינֵי הָעַמִּים״, אֵיזוֹ חָכְמָה וּבִינָה שֶׁהִיא לְעֵינֵי הָעַמִּים — הֱוֵי אוֹמֵר: זֶה חִישּׁוּב תְּקוּפוֹת וּמַזָּלוֹת.
Rabbi Shimon ben Pazi said that Rabbi Yehoshua ben Levi said in the name of bar Kappara: Anyone who knows how to calculate astronomical seasons and the movement of constellations and does not do so, the verse says about him: “They do not take notice of the work of God, and they do not see His handiwork” (Isaiah 5:12). And Rabbi Shmuel bar Naḥmani said that Rabbi Yoḥanan said: From where is it derived that there is a mitzvah incumbent upon a person to calculate astronomical seasons and the movement of constellations? As it was stated: “And you shall guard and perform, for it is your wisdom and understanding in the eyes of the nations.” (Deuteronomy 4:6). What wisdom and understanding is there in the Torah that is in the eyes of the nations, i.e., appreciated and recognized by all? You must say: This is the calculation of astronomical seasons and the movement of constellations, as the calculation of experts is witnessed by all.
In this discussion, the Rabbis see astronomy not just as a science, but as an important tool to understand the Jewish calendar and celebrate holidays. Additionally, they view it in a way that provides an important basis for this paper: it is not only an academic endeavor, it is a mitzvah! This paper seeks to understand the ways Judaism has viewed the stars in the past, and in doing so, to fulfill this mitzvah and gain an understanding, like it says in this Gemara, that is respected and appreciated by all.
The first mention of the stars comes in Chapter 1, Verse 16 of Beraishit:
וַיַּ֣עַשׂ אֱלֹהִ֔ים אֶת־שְׁנֵ֥י הַמְּאֹרֹ֖ת הַגְּדֹלִ֑ים אֶת־הַמָּא֤וֹר הַגָּדֹל֙ לְמֶמְשֶׁ֣לֶת הַיּ֔וֹם וְאֶת־הַמָּא֤וֹר הַקָּטֹן֙ לְמֶמְשֶׁ֣לֶת הַלַּ֔יְלָה וְאֵ֖ת הַכּוֹכָבִֽים׃
God made the two great lights, the greater light to dominate the day and the lesser light to dominate the night, and the stars.
This Pasuk describes the creation of the sun, moon and stars on the fourth day of creation, and specifically emphasizes that the moon is dimmer than the sun. Rashi comments on this and brings a Midrash, which explains that the purpose of the stars is to assist the moon in illuminating the night sky. By introducing the stars along with the sun and moon, the Torah clearly establishes their purpose as luminaries.
The next source gives stars an extremely practical and important purpose: as a form of navigational technology. The Gemara in Horayot 10a describes a voyage taken by Rabban Gamliel and Rabbi Yehoshua, where they use the stars to navigate on their journey home.
ר' גמליאל ורבי יהושע הוו אזלי בספינתא בהדי דר' גמליאל הוה פיתא בהדי רבי יהושע הוה פיתא וסולתא שלים פיתיה דר' גמליאל סמך אסולתיה דרבי יהושע אמר ליה מי הוה ידעת דהוה לן עכובא כולי האי דאיתית סולתא אמר ליה כוכב אחד לשבעים שנה עולה ומתעה את (הספינות) [הספנים] ואמרתי שמא יעלה ויתעה [אותנו]
Rabban Gamliel and Rabbi Yehoshua were traveling together on a ship. Rabban Gamliel had sufficient bread for the journey. Rabbi Yehoshua also had sufficient bread, and additionally he had flour. The journey lasted longer than expected, and Rabban Gamliel’s bread was finished. He relied on Rabbi Yehoshua’s flour for nourishment. Rabban Gamliel said to Rabbi Yehoshua: Did you know from the outset that we would have so substantial a delay? Is that the reason that you brought flour with you? Rabbi Yehoshua said to Rabban Gamliel: There is one star that rises once in seventy years and misleads sailors at sea, causing their journeys to be extended. And I said: Perhaps that star will rise during our journey and mislead us.
According to many scholars, this mysterious star Rabbi Yehoshua speaks of is none other than Halley’s Comet, which appears every 75-76 years and is the only comet of its kind that is regularly visible to the naked eye. If this is the case, this event would have likely been the 66CE appearance of Halley’s Comet, and both Rabbis would have been fairly young. It would also mean that Rabbi Yehoshua, not Edmund Halley, should get credit for recognizing that the comet is periodical. The anecdote is particularly interesting because it shows that knowledge of the stars was crucial for navigation while on long sea journeys. For these Rabbis, understanding of the stars was not just an academic endeavour, but a crucial survival skill as well.
In contrast to this very practical understanding of the stars, the Rambam explores a different idea in Chapter 3 of Hilchot Yesodei HaTorah of the Mishneh Torah. In this chapter, he explores a wide range of theories about the universe as a whole, from the placement of the planets (he believed in the geocentric model) to whether planets have an odor or flavor (they don’t, according to him.) But when it comes to precisely what stars are, he offers a fascinating explanation:
כָּל הַכּוֹכָבִים וְהַגַּלְגַּלִּים כֻּלָּן בַּעֲלֵי נֶפֶשׁ וְדֵעָה וְהַשְׂכֵּל הֵם. וְהֵם חַיִּים וְעוֹמְדִים וּמַכִּירִין אֶת מִי שֶׁאָמַר וְהָיָה הָעוֹלָם. כָּל אֶחָד וְאֶחָד לְפִי גָּדְלוֹ וּלְפִי מַעֲלָתוֹ מְשַׁבְּחִים וּמְפָאֲרִים לְיוֹצְרָם כְּמוֹ הַמַּלְאָכִים. וּכְשֵׁם שֶׁמַּכִּירִין הַקָּדוֹשׁ בָּרוּךְ הוּא כָּךְ מַכִּירִין אֶת עַצְמָן וּמַכִּירִין אֶת הַמַּלְאָכִים שֶׁלְּמַעְלָה מֵהֶן. וְדַעַת הַכּוֹכָבִים וְהַגַּלְגַּלִּים מְעוּטָה מִדַּעַת הַמַּלְאָכִים וּגְדוֹלָה מִדַּעַת בְּנֵי אָדָם:
All of the stars and spheres are beings, endowed with a soul, intelligence and understanding; they continue a purposeful life and are conscious of the existence of Him Who spoke and the universe sprang forth. Each and every one, according to his greatness and degree, extol and glorify the Creator as do the angels; and to the extent that they recognize the Holy One, blessed is He! They also know their own selves and the angels above them. But the intelligence of the stars and spheres is lesser than the intelligence of the angels, but greater than the intelligence of man.
This perception of the stars is one that is inherently spiritual and focuses on the stars as holy, religious beings with an understanding of G-d as opposed to a scientific or practical understanding. In doing so, the Rambam elevates the stars: they are not merely an object in the sky, rather, they are something greater and more intelligent than humans that we must respect.
He presents another theory in Part 2, Chapter 8 of Moreh Nevuchim (Guide for the Perplexed) that is echoed by other commentators such as Malbim in their own works. In this text, he seeks to understand a popular idea at the time known as Musica Universalis, or else, Music of the Spheres.
מן הדעות הקדומים המתפשטים אצל הפילוסופים ורוב האנשים שלתנועת הגלגלים קולות נוראים ועצומים מאוד והיתה ראיתם על זה - אמרם שהגרמים הקטנים אשר אתנו כשיתנועעו תנועה ממהרת ישמע להם קיעקוע עצום וצליל מרעיד - כל שכן גרמי השמש והירח והכוכבים לפי מה שהם מן הגודל והמהירות. וסיעת פיתגורס כולה תאמין שיש להם קולות ערבים נערכים עם גדלם כערך נגוני המוסיקה; ויש להם מתת עילות להיותנו בלתי שומעים הקולות ההם הנוראים העצומים. וזה הדעת מפורסם באומתנו גם כן. הלא תראה ה'חכמים' יתארו גודל קול השמש בעת מרוצתה בכל יום בגלגל; וכן ראוי לכולם. אמנם אריסטו ימאן זה ויבאר שאין קול להם; ואתה תמצא זה בספרו בשמים - ומשם תבין זה. ולא תרחיק היות דעת אריסטו חולק על דעת ה'חכמים ז"ל' בזה כי זה הדעת - רצוני לומר היות להם קולות - אמנם הוא נמשך אחר האמנת 'גלגל קבוע ומזלות חוזרים'; וכבר ידעת הכרעתם דעת 'חכמי אומות העולם' על דעתם בעניני התכונה האלו; והוא - אמרם בפרוש "ונצחו חכמי אומות העולם". וזה אמת - כי הענינים העיוניים אמנם דיבר בהם כל מי שדיבר כפי מה שהביא אליו העיון ולזה יאמן מה שהתאמת מופתו:
It is one of the ancient beliefs, both among the philosophers and other people, that the motions of the spheres produced mighty and fearful sounds. They observed how little objects produced by rapid motion a loud, shrilling, and terrifying noise, and concluded that this must to a far higher degree be the case with the bodies of the sun, the moon and the stars, considering their greatness and their velocity. The Pythagoreans believed that the sounds were pleasant, and, though loud, had the same proportions to each other as the musical notes. They also explained why these mighty and tremendous sounds are not heard by us. This belief is also widespread in our nation. Thus our Sages describe the greatness of the sound produced by the sun in the daily circuit in its orbit. The same description could be given of all heavenly bodies. Aristotle, however, rejects this, and holds that they produce no sounds. You will find his opinion in the book The Heavens and the World (De Cœlo). You must not find it strange that Aristotle differs here from the opinion of our Sages. The theory of the music of the spheres is connected with the theory of the motion of the stars in a fixed sphere, and our Sages have, in this astronomical question, abandoned their own theory in favor of the theory of others. Thus, it is distinctly stated, "The wise men of other nations have defeated the wise men of Israel." It is quite right that our Sages have abandoned their own theory: for speculative matters every one treats according to the results of his own study, and every one accepts that which appears to him established by proof.
He explains that because of similar ratios in an octave and the locations of stars, in the same way a string instrument makes music, so too, the celestial bodies must create music as well. I consider this text to be remarkable because of its implications for the Jewish understanding and study of science. This scientific theory was a predominant idea in the scientific community for hundreds of years up until the time of the Renaissance, but the fact that it also seems to have existed within the Jewish community shows that even in the Middle Ages, there must have been Jews present in these scientific discussions. Additionally, the last line of this text, “…every one accepts that which appears to him established by proof” stands out to me because it shows that the Rambam felt deeply that when it came to matters he didn’t understand, it was important to trust experts and clear evidence, to the point of disagreeing with the Sages’ previously held opinions.
These sources are just a small sample of a much larger discussion that not only tells us about the stars, but also peoples’ experiences with them. The Rabbis discussed and wrote about the stars so much because they are a constant in our lives; from nearly the beginning of time itself, from before the time of these Rabbis up until today, we have looked up towards the sky and seen the same stars. As shown in this paper, the stars have served a multitude of practical and religious purposes. However, they have also served a much greater purpose. From generation to generation, they have been something that has connected us: no matter who you are, you see the same stars as anyone else in the world at any time or place. No matter your differences, you are both looking at some of Hashem’s most beautiful creations.
Works Cited:
Jewish Sources: All translations taken from sefaria.org
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Shabbat 75a:4
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Genesis 1:16
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Horayot 10a:19
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Mishneh Torah, Foundations of the Torah 3:9
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Guide for the Perplexed, Part 2 8:1