Torah-Based Contact — From Reshimu to the Nachash
Classification: Non-Convergent Disclosure Essay
The Silence Equation
On any clear night, the stars present a data problem: the observable universe contains hundreds of billions of galaxies, each with hundreds of billions of stars. Yet there is no confirmed signal, contact, or verification of any intelligence beyond our own. This contradiction is formalized in what is known as the Fermi Paradox: given the estimated abundance of life-permitting systems, intelligent civilizations should be detectable — but they are not.
To explore this, a probabilistic model was proposed:
N = R★ × fₚ × nₑ × fₗ × fᵢ × f꜀ × L
Where:
R★ = rate of star formation in the galaxy
fₚ = fraction of stars with planets
nₑ = average number of habitable planets per system
fₗ = fraction of those where life arises
fᵢ = fraction of life-bearing planets where intelligence emerges
f꜀ = fraction of intelligent civilizations that develop communication technology
L = duration (in years) that such civilizations emit detectable signals
Under common assumptions, this simplifies to:
N = L ÷ 10
Earth began transmitting detectable signals around 1974. If humanity maintains technological output for 100 years, this will imply N = 10 — ten intelligent civilizations broadcasting within the Milky Way. However, L is not stable. It depends on whether a civilization survives its entry into advanced technological capacity. If the average duration of post-transmission survival is closer to ten years, then N = 1 — which implies we are alone in the galaxy.
The core risk factor is not astronomical. It is systemic collapse. Civilizations that reach the point of external transmission also tend to generate internal conditions that threaten their continuity: nuclear instability, ecological overload, resource exhaustion, or structural disintegration.
This leads to a reframing: the equation does not tell us how many intelligent civilizations exist. It tells us how long intelligence can persist once it becomes cosmically visible.
The silence, then, is not mysterious. It is diagnostic. The model predicts it — if L is short.
Alternate hypotheses include:
- Civilizations deliberately avoid transmission.
- We are in a remote, low-traffic zone.
- We lack the instruments or theoretical models to detect incoming signals.
- Higher civilizations do not interact with lower ones.
- There exists a universal threat that incentivizes silence.
Each of these can be analyzed, but none override the central structural point: unless L is extended, the value of N collapses.
In short: unless civilizations survive their own technology, the only one observable will be the one still alive — and it will be alone.
The Creation of Man
Now, while science demands repeatable experiments to verify the existence of any phenomenon — and is therefore epistemologically bound to reject Torah’s revealed knowledge — the Torah exposes science’s failure in the matter of extraterrestrial contact not as error, but as limitation. It is not that science is wrong, but that it operates in a lower epistemic tier, structurally incapable of affirming what Torah declares openly from the beginning.
As it is written,
ויאמר אלה”ים נעשה אדם בצלמנו כדמותנו “And G-d said, Let us make man in our image, after our likeness” (Bereshit 1:26).
“A separate utterance was devoted to the making of man, i.e., he was not created together with the animals, because of his exalted status, for his nature is not like the nature of the beasts and animals that G-d created with the preceding utterance”.
(Ramban on Bereshit 1:26)
Moreover, G-d said, בצלמנו כדמותנו “in our image, after our likeness”, and this was to establish that man would both resemble the upper and lower realms, where his body was made of the elements of earth, as later stated: וייצר יהו”ה אלה”ים את האדם עפר מן האדמה “And Hashem Elokim formed man of the dust of the ground” (Bereshit 2:7); but he would be distinguished through a spiritual element: ויפח באפיו נשמת חיים ויהי האדם לנפש חיה “and breathed into his nostrils the breath of life; and man became a living soul” (ibid).
At last, the creation of such a remarkable composite being is thus singled out by the repeating of his creation: ויברא אלה”ים את האדם בצלמו בצלם אלה”ים ברא אתו “So G-d created man in His own image, in the image of G-d created He him” (ibid. 1:27).
This is to differentiate, once and for all, man from the rest of creation.
As it is written: ותחסרהו מעט מאלה”ים וכבוד והדר תעטרהו “For you have made him a little lower than the angels, and with soul and splendor have You crowned him” (Tehillim 8:6).
The Field of Potentials
Now, there is the matter of the רשימו reshimu, the residual impression in the makom panui of the infinite Divine light that came from this light when it contracted itself, as it left a “residue” devoid of the same intensity. The paradoxical Divine Self-revelation of the Ohr Ein Sof progressively descended into the makom panui, creating the lower worlds out of further צמצומים tzimtzumim. Yet, before the final stage of the material creation that came about יש מאין yesh me’ayin “something from nothing”, there was only תהו ובהו Tohu v’Vohu “chaos and desolation”. Still, it is written, ורוח אלה”ים מרחפת “the spirit of G-d hovered” (Bereshit 1:2) therein.
The matter is this: in the moment preceding the creation of physical reality, there was only the reality of Tohu v’Vohu resulting from the שבירת הכלים shevirat hakelim “breaking of the vessels” in Nukva, also as the “pre-materialization” of the potentials from the reshimu.
More so, there is nothing in the world below that does not have a counterpart above. This means that there is a “projection” of all elements from the higher spiritual realities onto the lower and particularized physical one. Such particularization arises from growing multifariousness caused by the continuing spiritual descent, dimming, and contraction of the Ohr Ein Sof. And after the final stage of descent, multifariousness became a prominent feature of corporeality — and so this world is known as the עלמא דפרודא alma de‑peruda “world of divisions”.
Owing to the tzimtzumim, the Ohr Ein Sof revealed Itself progressively until a lower, more substantial level of reality, where the final level — the actual material existence — only came about as creatio ex nihilo. And this singular event was a revelation both of the Divine sustaining light for all creation and of the Divine energy’s “field of potentials” — a metaphor for the reshimu–Kav system, featuring indistinguishable contents to be progressively actualized.
In the time of His choosing, the Divine Self-potential began to actualize in the new material reality through this said G-dly system of revelation. G-d began “raising” His own creation from potentiality sourced in that Divine “field”, as these elements were projected onto materiality — for as it is above, so it is below.
For instance:
ויאמר אלה”ים תדשא הארץ דשא עשב מזריע זרע עץ פרי עשה פרי למינו אשר זרעו בו על הארץ ויהי כן “And G-d said, ‘Let the earth bring forth grass, herb yielding seed, and fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth; and it was so'” (Bereshit 1:11).
As a hint to the realization of potentials from the reshimu projected as the earth, wherefrom the grass, seed, etc. were realized, the gematria of the reshei tevot of ויאמר אלה”ים תדשא הארץ דשא (ואתה”ד) and the mispar ne’elam of reshimu both equal 416.
Also:
ישרצו המים שרץ נפש חיה “Let the waters swarm a swarming of living creatures…” (ibid. 20)
Both the mispar katan mispari of this verse and of רשימו are 7. This demonstrates again the pattern of hidden inclusion of potentials that come to fruition in the time Hashem designates.
This brings us to a necessary distinction: not all beings within creation emerged from the reshimu with the same ontological status. While man was formed b’tzelem Elokim, many other beings were not — yet they still belong to the field of projected Divine potential.
The Creation of Non-Man
Therefore,
בצלם אלה”ים ברא אתו “in the image of G-d created He him” (Bereshit 1:27),
affirming that man was created in the holy image, as alluded to by this verse’s gematria being 858, equal to that of קדש קדשים Kodesh Kodashim “Holy of Holies”.
But the reshimu being the field of potentials for creation meant that while man was created in G-d’s image — and only he had this splendorous aspect — there is nothing that precludes the creation of infinite beings not in the image of G-d.
While all creation is stamped with יהו”ה, the Name of G-d, not all were created in His image. In fact, that is the general aspect of creation, while man is the particular and singular one.
So, there are infinite “non-man” beings created that, while devoid of that which makes man the choicest of creation, are nevertheless stamped too with His Name and find their place and purpose within the vastness of creation, in all levels of the olamot “worlds”.
But since man is endowed with celestial abilities — to raise his consciousness to the higher worlds and effect tikkunin — and in order to ensure that he would freely choose to tend the garden of Hashem, opposing forces to his lofty make-up were also created together with him.
This is hinted at in the verse:
ויברא אלה”ים את האדם בצלמו בצלם אלה”ים ברא אתו “So G-d created man in His own image, in the image of G-d created He him” (Bereshit 1:27). The mispar siduri of this verse equals 359, which is also the gematria of שט”ן Satan “Accuser”.
And this, in fact, occurred when man received his holy soul, as alluded to in:
ויפח באפיו נשמת חיים ויהי האדם לנפש חיה “And He breathed into his nostrils the breath of life; and man became a living soul” (ibid. 2:7), whose gematria katan is 131, the same as סמא”ל Samae”l, who is the Satan, the chief of evil.
Other creatures were then endowed not with a spirit from the higher and pure realms, but with lower impure spirits. And this is what the Zohar says:
“The נחש (Nachash, Serpent) and of its rider, [the evil angel] Samae’l.”
(55a, Bereshit)
First Contact
The Torah brings in Parashat Bereshit the first ever recorded dialogue on Earth:
ויאמר אל האשה אף כי אמר אלה”ים לא תאכלו מכל עץ הגן “And [the Nachash] said to the woman, ‘Has G-d said, you shall not eat of every tree of the garden?’” (Bereshit 3:1).
And the woman (Chava) replies in kind.
We know that Chava was human, as it is written:
זכר ונקבה ברא אתם — “Male and female created He them” (Bereshit 1:27).
But what was the nature of the Nachash?
The Zohar teaches that originally, in its celestial form, the Nachash was a שרף saraf “angelic serpent” (Heichala Tinyana 78, Bereshit).
This is a fundamental dialogue, because Bereshit is not merely recounting a sequence — it is establishing creation’s archetypes. Thus, in this wide spectrum of creation, contact with an extraterrestrial being — the Nachash — is the foremost natural level of contact. Only afterward does the narrative narrow itself to human interactions.
The extraterrestrial identity of the Nachash is not merely described — it is encoded. The Torah embeds dimensional markers using gematria to link this being to known extra-planetary references.
There are further hints of this:
והנחש היה ערום מכל חית השדה אשר עשה יהו”ה אלה”ים “Now the Serpent was more subtle than any beast of the field which Hashem Elokim had made” (Bereshit 3:1).
The gematria atbash of הנחש היה ערום “the Serpent was more subtle” (ibid.) plus 3 for the kolelim of the three words equals 466 — the same as אורו מרוז Oru Meroz “Curse Meroz” (Shoftim 5:23).
The reshei tevot of that phrase (והעמחהאעיא) equal 216, and this too is the gematria katan of the full verse:
אורו מרוז אמר מלאך יהו”ה ארו ארור ישביה כי לא באו לעזרת יהו”ה לעזרת יהו”ה בגבורים “Curse Meroz, said the angel of Hashem, curse bitterly its inhabitants; because they came not to the help of Hashem, to the help of Hashem against the mighty” (ibid.).
Where is Meroz, and who are its inhabitants?
The Talmud (Moed Katan 16a) explains that Meroz is a star or planet.
This designation is ontological, not empirical — Torah affirms its celestial status regardless of modern astronomical confirmation.
Now, are these inhabitants of Meroz intelligent?
Intelligence is defined by Torah as the capacity to make decisions with free will. Free will is only possible where there is Torah, whereby the Creator offers His creatures more than one possibility and asks that they choose appropriately. Just as we are created by the word of the Creator, so we are provided with free choice by His command to do or not do.
If there were intelligent life elsewhere in the universe, those beings would need to have Torah.
Could they have a different Torah?
This is not possible, since Torah is truth, and there cannot be two truths.
Could they then have the same Torah as us?
This also appears impossible, since the Torah itself details its revelation on this planet, and that event shapes the form of its observance.
But even bereft of Torah, as the Nachash was, intelligent life is spread across the cosmos. In fact, the countless angelic contacts described in the Torah are extraterrestrial contacts — since these beings are not from our planet.
If this exploration resonated with you, consider subscribing below or writing to share your thoughts. Tehomia exists for such alignments.
Rabbi Avraham Chachamovits
Version 1.0 • Tammuz 5785 / July 2025
© 2025 Avraham Chachamovits. Licensed under CC BY 4.0
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