Jews In Space: Keeping Mitzvot On The International Space Station

What are some of the halachic challenges you can think of that might apply to a Jew living on the International Space Station?

Do mitzvot even apply in outer space?

Rav Moshe Shternbuch (Teshuvos v'Hanhagos 5:84)

In such a place, each new day begins when the sun is as low [in the sky] as it gets. There is no night. One may not go to live there, for he uproots from himself night Mitzvos. If one goes into space and circles the earth [e.g.] 16 times a day, he loses the concept of time in this world. He uproots himself from all Mitzvos dependent on time, e.g. Shabbos, Keri'as Shema and Tefilah. One may not do so.

Mizvot on the Moon - Rabbi J. David Bleich, Contemporary Halakhic Problems, Vol. I

(51) ...One of the more intriguing topics in the current literature is the question of the extent to which mizvot are binding upon Jews who may happen to find themselves in the vast regions of outer space. There has now appeared, for the first time, a serious discussion of man's religious obligations on the moon. Undoubtedly, the subject will become a recurrent one and rabbinic literature dealing with this topic will be considerably enriched in the months and years to come.

(52) Among the opinions published thus far, the most extreme position is advanced by Rabbi Ben-Zion Firrer in the 5730 issue of No'am. Rabbi Firrer maintains that mizvot are incumbent upon man only in his terrestrial habitat. The sole supporting evidence for this radical point of view, which is described by its proponent as being "only in the nature of first thoughts; a modest beginning in investigation of this question," is an argument based upon a statement in Kiddushin 37a. Asserting that commandments which are personal in character are binding not only in Erez Yisra'el but in the Diaspora as well, the Gemara quotes the verse "… all the days which you are alive on the earth" (Deut. 12:1). Rabbi Firrer argues that since a pleonasm, "on the earth," is required to establish this obligation, such obligation must be limited to what is specified in this verse. Therefore, man is exempt from performance of mizvot in places other than those which are "on the earth."

(53) In a report of an interview granted by Rabbi Shlomoh Goren, published in Ha-Ẓofeh, 10 Av, 5729 (and cited by Rabbi Firrer in No'am), Rabbi Goren is quoted as asserting that theoretically mizvot contingent upon "time" cannot be performed on the moon, since "time" as measured by twenty-four hour day-night sequences does not exist on this celestial body. Keri'at shema, for example, is obligatory only during certain time periods. Since these periods are defined in terms of terrestrial cycles of light and darkness, it is not clear when keri'at shema should be recited on the moon where the lunar "day" is equal to a month (which, on the average, is 29 days, 12 hours, 44 minutes and 2.78 seconds in length). The same question arises with regard to determining the occurrence of the seventh day which is to be hallowed as the Sabbath. However, argues Rabbi Goren, in practice man is obligated to perform such mizvot. Since natural atmospheric conditions on the moon cannot support human life, man will be able to exist only by creating an artificial atmosphere composed of elements transported from earth. In light of his continual dependence upon Mother Earth, man living on the moon will continue to be governed by the laws operative on earth.

(54) Rabbi Firrer contests the assumption that dependence upon terrestrial materials renders such dependents subject to "Earth-Halakhah," arguing that once such materials come into contact with the moon they are accorded the same status as lunar material. The Gemara, Gittin 7b, declares that bodies of water in Erez Yisra'el are not part of the Land of Israel and that a ship plying the lakes and rivers of Erez Yisra'el, as long as it does not scrape bottom, is considered to be outside the borders of the Land of Israel. When the vessel does touch bottom, its passengers and cargo, even while submerged, are considered to be within the confines of Erez Yisra'el. Rabbi Firrer observes that the ship acquires the halakhic status of the underlying river-bed simply by coming into physical contact with it. Similarly, argues Rabbi Firrer, Earth material coming into contact with lunar substance acquires the halakhic status of the moon itself.

(55) Another article in the same issue of No'am takes sharp issue with Rabbi Firrer's thesis. In direct contradiction to the opinion of Rabbi Firrer, Rabbi Menachem Kasher declares that halakhic obligations are personal ones and are incumbent upon Jews in any and all places where they may find themselves. Hence, the contention that the observance of mizvot is abrogated in the celestial spheres cannot be entertained. Rabbi Kasher adds that since Rabbi Firrer has described his words as "first thoughts," he is certain that the latter's "second thoughts" will reflect a change of heart. Insofar as the reckoning of time is concerned, Rabbi Kasher opines that this situation is no different from the situation which prevails in the earth's polar regions, which have days and nights of many months' duration. Rabbi Kasher has long been of the opinion that under such circumstances the day must be reckoned on a twenty-four-hour basis with alternating twelve-hour periods of "day" and "night" regardless of the presence or absence of solar illumination. The same practice, contends Rabbi Kasher, should be followed by man on the moon.

What direction should one face when praying in space?

We're about to learn 7 different approaches to the question of Zmanim (halachic times) in space. Before we do, here's a question to think about: What would happen if each day in space was marked by sunrise and sunset, as on earth? How might that impact things like Shabbat observance or prayer?

Maybe we should measure a day by simply counting 24 hours?

Maybe this source can help us. What do you do if you lose track of the days and are not sure which day is Shabbat?

What if, instead of being in the desert, you were in the North Pole, where the sun does not set at the height of the summer and does not rise in the depth of the winter? Without these signposts, what separates one day from the other?

How do we answer halachic questions, such as space travel, if these things didn't exit when the Torah was given?