abeles@mhuxm.UUCP (J. Abeles (Bellcore, Murray Hill, NJ)) (02/07/86)
I think it is significant to note that the first Jewish astronaut, Dr. Judith Resnick, perished in the Challenger disaster. Following the disaster last week, President Reagan told the country that manned space exploration is in the pioneering spirit of the United States, and that the risks which led to the deaths of the seven astronauts were unavoidable risks associated with the efforts of Americans to make progress against nature. What would the Jewish position on this be, I found myself wondering? I know that I personally (as a scientist) admire exploration, but am I at odds with the opinions of our religious leadership in this area? My impression is that the more rigid among our coreligionists probably would respond that space exploration is not specifically forbidden, but if it entails enormous risks then it is forbidden indeed based on the principle of preserving one's life. (On this subject smoking, and overeating as often associated with the Sabbath in Jewish homes, ought also to be considered anti-halacha.) Or, they might respond in another vein touched upon by E. Teitz in this newgroup when writing about the requirements for praying in a spaceship in orbit around the earth. When faced with the reality that the speed of a spaceship in a low orbit would require virtually constant speed-praying, he responded that space travel really wasn't something a Jewish person ought to be doing. I would infer that since G-d provides for his people (!?), it is wrong to do anything except fulfilling the mitzvot (which don't include making scientific progress at least according to many of the medieval thinkers to which the orthopractic appeal for vindication). Notwithstanding, I wish to relate another point of view which was expressed by a well-known high-energy experimental physicist, who later won a Nobel prize, when testifying in front of a Senate committee during the early 1960's. When asked why the taxpayers should support the expensive scientific project which comprised his research apparatus, especially if there would never be any practical benefit to the population at large, he replied in this way: It is true that in the United States there is a great society in which government endeavors to provide for the well-being of the poor, and for our freedom and strength against foreign powers, but if this is all we do, what good are we? Projects such as high-energy physics experiments yield scientific products which represent permanent contributions we make towards the knowledge of mankind. -- I certainly would think that space exploration represents another such challenge which can only be met by a tremendous effort but with noble results which are the product of mankinds efforts (and not specifically the efforts of G-d). Evidently, this sentiment is similar to that expressed by Reagan when he lauded the goals of the manned space program. In the days which followed, a rumbling debate took place among Americans: Is manned space flight really necessary? The conclusion was that even if it isn't, it is the meeting of challenges like this that makes life worth it, and makes our free society worth it. But what about Jewish values? How do they fit in with the concept of "pioneering spirit?" ---------- On another topic: One of the Orthodox participants in net.religion.jewish, wrote regarding Conservative and Reform practices: >Sorry, that is *not* what it means to be Jewish, not where I came from, >not where my father and mother came from, not where their parents came from, >... , and that is not the way that it was introduced to our patriarchs and >matriarchs, and not how it was given to our ancestors at Sinai. The heritage >we received at Sinai was very different from that which you describe. What you >describe is the result of a distortion, concocted by those who wished to >change the law to accomodate their own lifestyles. Unless I am very much mistaken, the heritage introduced to our ancestors at Mount Sinai would be very different from the modern version of Judaism practiced by the Orthopractic sects of Judaism as well. This is simply because much halacha was decided later, and it is compounded by that fact that society and technology (which influenced society) changed so much that everyone's way of life changed enormously during the thousands of years since Sinai. Since Judaism is a total way of life, the fact that society has changed so much also means that Judaism has changed tremendously. (What about the vagaries of history that have modern Chassidim wearing the clothes not of Sinai but of 17th century Polish nobility???) Orthodoxy has no more claim to be the same as Judaism introduced at Sinai than Conservativism or Reform. For that matter (since Orthodoxy is not the same as Judaism introduced at Sinai) it has no more claim to this than the Mormons or the Buddhists, etc., etc., etc. --J. Abeles