RDZV:
Is AI Good for the Jews?
ChatGPT-4:
The question of whether AI is "good" for a specific religious or ethnic group, such as the Jews, is multi-faceted and cannot be answered simply. Like any powerful tool or technology, AI's impact depends on its applications and the intentions of those who use it. Let's examine some potential benefits and challenges for the Jewish community in relation to AI:
Benefits:
1. Educational Tools: AI can be used to develop advanced educational tools that can help individuals learn about Jewish history, traditions, language (like Hebrew or Yiddish), and religious texts.
2. Cultural Preservation: AI can be employed to catalog, analyze, and digitize Jewish artifacts, manuscripts, and traditions, preserving them for future generations.
3. Community Connections: AI-driven social platforms can connect Jewish communities across the world, reinforcing a sense of global unity and shared identity.
4. Addressing Anti-Semitism: AI tools can be used to monitor online platforms for anti-Semitic content and hate speech, allowing for quicker responses and moderation.
5. Medical Advances: Given that certain diseases (like Tay-Sachs) are prevalent in Ashkenazi Jewish populations, AI-driven research could lead to better prevention, diagnosis, and treatments.
Challenges:
1. Misuse & Bias: Like any group, Jews could be at risk from AI systems that have been trained on biased data. This could perpetuate harmful stereotypes or discrimination.
2. Loss of Privacy: Surveillance technologies powered by AI can be used to target or discriminate against minority groups, including Jews, leading to concerns about privacy and safety.
3. Economic Disparities: As AI reshapes the global economy, there's potential for economic disparities to widen. If members of the Jewish community are disproportionately affected, this could be a concern.
4. Ethical and Halachic Questions: The rapid advancement of AI may pose new questions within Jewish law (Halacha), such as the permissibility of certain technologies on the Sabbath or how AI intersects with concepts of free will.
5. Cultural Erosion: Over-reliance on AI might result in a diminished emphasis on traditional learning methods, which have deep roots in Jewish culture.
In conclusion, whether AI is "good" for the Jews depends on context. It has the potential to offer significant benefits, from education to cultural preservation. However, like any technology, it also poses challenges that need to be navigated with care, ethics, and foresight.
What are some important Jewish ideas and perspectives to consider when thinking about AI and it's implication on secular and Jewish life?
ChatGPT-4:
Judaism, with its rich intellectual and moral heritage, offers a number of perspectives that can be applied when thinking about AI and its implications. Here are some Jewish ideas and values that might be relevant:
1. Tzelem Elohim (Image of God): The belief that humans are created in the image of God is foundational in Jewish thought. This idea can influence how we perceive AI — while AI may mimic human thought or behavior, it does not possess the divine spark that humans have. This distinction can guide ethical discussions around AI.
2. Free Will: Jewish philosophy upholds the concept of free will as a distinguishing feature of human beings. With AI making decisions or predictions on behalf of humans, questions arise about autonomy, responsibility, and the essence of human decision-making.
3. Shabbat (Sabbath) and Rest: The commandment to observe the Sabbath day and refrain from work can provide insights into the human-AI relationship. As AI takes on more roles in society, humans might have more leisure time. This prompts discussions about the value of rest, the purpose of work, and the nature of human fulfillment.
4. Pikuach Nefesh (Saving a Life): This principle mandates that almost any religious commandment can be broken to save a life. In the realm of AI, this might mean prioritizing life-saving technologies, even if they raise other ethical questions.
5. Tikkun Olam (Repairing the World): This concept refers to actions that improve the world, making it a better place for all. AI can be used as a tool to fulfill this mandate, whether through medical advancements, environmental conservation, or social improvements.
6. Study and Wisdom: Judaism places a high value on study and the pursuit of wisdom. The development and understanding of AI can be seen as an extension of this pursuit. However, the emphasis on human wisdom also warns against over-reliance on machines.
7. Lashon Hara (Evil Speech): The prohibition against speaking ill of others, even if true, is an essential Jewish value. In an age of AI-driven communication, this principle underscores the importance of positive and careful communication, and the potential dangers of AI spreading misinformation or harmful content.
8. Justice and Fairness: The Torah often emphasizes the importance of just behavior. In the context of AI, this calls for ensuring that these technologies are used equitably, without perpetuating biases or injustices.
9. Humility: Jewish teachings emphasize human humility in the face of the divine. As we create increasingly powerful AI systems, humility can remind us of the limits of human creation and the unforeseeable consequences of our actions.
10. Community: The value of community is deeply rooted in Jewish life. As AI changes the fabric of society, it's essential to ensure that these changes strengthen communal ties rather than erode them.
Incorporating these Jewish values and principles can offer a comprehensive ethical framework for understanding and navigating the challenges and opportunities presented by AI.
Give me a list of rabbinic texts to study for some deep conversation on these ten areas.
ChatGPT-4:
The Jewish rabbinic tradition is extensive and covers millennia of thought and discussion. For deep exploration of the ten areas mentioned, here are rabbinic texts that could provide a foundation:
1. Tzelem Elohim (Image of God):
- Genesis 1:26-27: The Torah's initial mention of humans being created in the "image of God." (accurate)
- Mishnah Sanhedrin 4:5: A discussion on the significance of human creation and the value of every individual. (accurate)
- Pirkei Avot 3:15: A teaching on fate vs. free will. (accurate)
- Maimonides’ Hilchot Teshuvah (Laws of Repentance) 5:1-3: An exploration of free will. (accurate)
- Shulchan Aruch, Orach Chaim 290: Laws and discussions related to the Sabbath day's rest. (a stretch)
- Exodus 20:8-11: The fourth of the Ten Commandments regarding Shabbat observance. (accurate)
- Talmud, Yoma 84b: Discussions on the principle of saving a life overruling the Sabbath. (accurate)
- Mishneh Torah, Hilchot Shabbat 2:3: Maimonides' take on the precedence of saving a life. (accurate)
- Aleinu prayer: A prayer recited thrice daily about repairing the world under God's kingdom. (accurate)
- Mishnah Gittin 4:2-5: Laws about prozbul, an example of a rabbinic enactment for societal good. (accurate)
- Pirkei Avot 1:1-2: Emphasis on the value of study and passing down tradition. (accurate on passing down tradition, not on the first)
- Talmud, Kiddushin 40b: The value of Torah study compared to good deeds. (accurate)
- Sefer Chafetz Chaim: A comprehensive work by Rabbi Yisrael Meir Kagan on the laws and ethics surrounding speech. (accurate)
- Talmud, Arachin 15b: Discussions on the severe consequences of evil speech. (accurate)
- Deuteronomy 16:20: The Torah's command to pursue justice. (accurate)
- Talmud, Sanhedrin 7a: Discussions on court proceedings and ensuring justice. (accurate)
- Pirkei Avot 4:4: A teaching about the value of humility. (accurate)
- Talmud, Sotah 5b: Discussions on the dangers of arrogance and the value of modesty. (accurate)
- Talmud, Shevuot 39a: The idea that "All of Israel is responsible for one another." (accurate)
- Pirkei Avot 1:14: Hillel's teaching on the importance of the community. (stretch)
(טו) הַכֹּל צָפוּי, וְהָרְשׁוּת נְתוּנָה, וּבְטוֹב הָעוֹלָם נִדּוֹן. וְהַכֹּל לְפִי רֹב הַמַּעֲשֶׂה:
(15) Everything is foreseen yet freedom of choice is granted, And the world is judged with goodness; And everything is in accordance with the preponderance of works.
(א) רְשׁוּת לְכָל אָדָם נְתוּנָה. אִם רָצָה לְהַטּוֹת עַצְמוֹ לְדֶרֶךְ טוֹבָה וְלִהְיוֹת צַדִּיק הָרְשׁוּת בְּיָדוֹ. וְאִם רָצָה לְהַטּוֹת עַצְמוֹ לְדֶרֶךְ רָעָה וְלִהְיוֹת רָשָׁע הָרְשׁוּת בְּיָדוֹ. הוּא שֶׁכָּתוּב בַּתּוֹרָה (בראשית ג כב) "הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע". כְּלוֹמַר הֵן מִין זֶה שֶׁל אָדָם הָיָה יָחִיד בָּעוֹלָם וְאֵין מִין שֵׁנִי דּוֹמֶה לוֹ בְּזֶה הָעִנְיָן שֶׁיְּהֵא הוּא מֵעַצְמוֹ בְּדַעְתּוֹ וּבְמַחֲשַׁבְתּוֹ יוֹדֵעַ הַטּוֹב וְהָרַע וְעוֹשֶׂה כָּל מַה שֶּׁהוּא חָפֵץ וְאֵין מִי שֶׁיְּעַכֵּב בְּיָדוֹ מִלַּעֲשׂוֹת הַטּוֹב אוֹ הָרַע. וְכֵיוָן שֶׁכֵּן הוּא פֶּן יִשְׁלַח יָדוֹ:
(ב) אַל יַעֲבֹר בְּמַחֲשַׁבְתְּךָ דָּבָר זֶה שֶׁאוֹמְרִים טִפְּשֵׁי אֻמּוֹת הָעוֹלָם וְרֹב גָּלְמֵי בְּנֵי יִשְׂרָאֵל שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא גּוֹזֵר עַל הָאָדָם מִתְּחִלַּת בְּרִיָּתוֹ לִהְיוֹת צַדִּיק אוֹ רָשָׁע. אֵין הַדָּבָר כֵּן אֶלָּא כָּל אָדָם רָאוּי לוֹ לִהְיוֹת צַדִּיק כְּמשֶׁה רַבֵּנוּ אוֹ רָשָׁע כְּיָרָבְעָם אוֹ חָכָם אוֹ סָכָל אוֹ רַחֲמָן אוֹ אַכְזָרִי אוֹ כִּילַי אוֹ שׁוּעַ וְכֵן שְׁאָר כָּל הַדֵּעוֹת. וְאֵין לוֹ מִי שֶׁיִּכְפֵּהוּ וְלֹא גּוֹזֵר עָלָיו וְלֹא מִי שֶׁמּוֹשְׁכוֹ לְאֶחָד מִשְּׁנֵי הַדְּרָכִים אֶלָּא הוּא מֵעַצְמוֹ וּמִדַּעְתּוֹ נוֹטֶה לְאֵי זוֹ דֶּרֶךְ שֶׁיִּרְצֶה. הוּא שֶׁיִּרְמְיָהוּ אָמַר (איכה ג לח) "מִפִּי עֶלְיוֹן לֹא תֵצֵא הָרָעוֹת וְהַטּוֹב". כְּלוֹמַר אֵין הַבּוֹרֵא גּוֹזֵר עַל הָאָדָם לִהְיוֹת טוֹב וְלֹא לִהְיוֹת רַע. וְכֵיוָן שֶׁכֵּן הוּא נִמְצָא זֶה הַחוֹטֵא הוּא הִפְסִיד אֶת עַצְמוֹ. וּלְפִיכָךְ רָאוּי לוֹ לִבְכּוֹת וּלְקוֹנֵן עַל חֲטָאָיו וְעַל מַה שֶּׁעָשָׂה לְנַפְשׁוֹ וּגְמָלָהּ רָעָה. הוּא שֶׁכָּתוּב אַחֲרָיו (איכה ג לט) "מַה יִּתְאוֹנֵן אָדָם חָי" וְגוֹ'. וְחָזַר וְאָמַר הוֹאִיל וּרְשׁוּתֵנוּ בְּיָדֵינוּ וּמִדַּעְתֵּנוּ עָשִׂינוּ כָּל הָרָעוֹת רָאוּי לָנוּ לַחֲזֹר בִּתְשׁוּבָה וְלַעֲזֹב רִשְׁעֵנוּ שֶׁהָרְשׁוּת עַתָּה בְּיָדֵינוּ. הוּא שֶׁכָּתוּב אַחֲרָיו (איכה ג מ) "נַחְפְּשָׂה דְרָכֵינוּ וְנַחְקֹרָה וְנָשׁוּבָה" וְגוֹ':
(ג) וְדָבָר זֶה עִקָּר גָּדוֹל הוּא וְהוּא עַמּוּד הַתּוֹרָה וְהַמִּצְוָה שֶׁנֶּאֱמַר (דברים ל טו) "רְאֵה נָתַתִּי לְפָנֶיךָ הַיּוֹם אֶת הַחַיִּים". וּכְתִיב (דברים יא כו) "רְאֵה אָנֹכִי נֹתֵן לִפְנֵיכֶם הַיּוֹם". כְּלוֹמַר שֶׁהָרְשׁוּת בְּיֶדְכֶם. וְכָל שֶׁיַּחְפֹּץ הָאָדָם לַעֲשׂוֹת מִמַּעֲשֵׂה בְּנֵי הָאָדָם עוֹשֶׂה בֵּין טוֹבִים בֵּין רָעִים. וּמִפְּנֵי זֶה הָעִנְיָן נֶאֱמַר (דברים ה כו) "מִי יִתֵּן וְהָיָה לְבָבָם זֶה לָהֶם". כְּלוֹמַר שֶׁאֵין הַבּוֹרֵא כּוֹפֶה בְּנֵי הָאָדָם וְלֹא גּוֹזֵר עֲלֵיהֶן לַעֲשׂוֹת טוֹבָה אוֹ רָעָה אֶלָּא הַכּל מָסוּר לָהֶם:
(1) Free will is granted to all men. If one desires to turn himself to the path of good and be righteous, the choice is his. Should he desire to turn to the path of evil and be wicked, the choice is his.
This is [the intent of] the Torah's statement (Genesis 3:22 : "Behold, man has become unique as ourselves, knowing good and evil," i.e., the human species became singular in the world with no other species resembling it in the following quality: that man can, on his own initiative, with his knowledge and thought, know good and evil, and do what he desires. There is no one who can prevent him from doing good or bad. Accordingly, [there was a need to drive him from the Garden of Eden,] "lest he stretch out his hand [and take from the tree of life]."
(2) A person should not entertain the thesis held by the fools among the gentiles and the majority of the undeveloped among Israel that, at the time of a man's creation, The Holy One, blessed be He, decrees whether he will be righteous or wicked.
This is untrue. Each person is fit to be righteous like Moses, our teacher, or wicked, like Jeroboam. [Similarly,] he may be wise or foolish, merciful or cruel, miserly or generous, or [acquire] any other character traits. There is no one who compels him, sentences him, or leads him towards either of these two paths. Rather, he, on his own initiative and decision, tends to the path he chooses.
This was [implied by the prophet,] Jeremiah who stated [Eichah 3:38: "From the mouth of the Most High, neither evil or good come forth." The Creator does not decree that a person should be good and refrain from being evil. Accordingly, it is the sinner, himself, who causes his own loss.
Therefore, it is proper for a person to cry and mourn for his sins and for what he has done to his soul, the evil consequences, he brought upon it. This is implied by the following verse [ibid.:39]: "Of what should a living man be aggrieved? [A man of his sins.]"
[The prophet] continues explaining, since free choice is in our hands and our own decision [is what prompts us to] commit all these wrongs, it is proper for us to repent and abandon our wickedness, for this choice is presently in our hand. This is implied by the following verse [ibid.:40]: "Let us search and examine our ways and return [to God]."
(3) This principle is a fundamental concept and a pillar [on which rests the totality] of the Torah and mitzvot as [Deuteronomy 30:15] states: "Behold, I have set before you today life [and good, death and evil]." Similarly, [Deuteronomy 11:26] states, "Behold, I have set before you today [the blessing and the curse]," implying that the choice is in your hands.
Any one of the deeds of men which a person desires to do, he may, whether good or evil. Therefore, [Deuteronomy 5:26] states:
"If only their hearts would always remain this way." From this, we can infer that the Creator does not compel or decree that people should do either good or bad. Rather, everything is left to their [own choice].
Revelation and the Human Role in Creation
Judaism concludes that creation’s emergent rhythms grew out of capabilities and interactions built into the physical matter and processes of existence by God. Therefore, these subsequent phenomena are the result of the will of God. It follows then that Nature itself is full of materials with Divinely instilled qualities, processes, laws of behavior that humans can discover if they study and analyze the world. Thus analyzing Nature properly can be a source of revelation of the Divine – just as reading a sacred text can. Says the Psalmist, “The Heavens declare the glory of God; the sky proclaims God’s handiwork (Ps 19).” However, for the first time there is a form of life capable of grasping these revelations and using them to make “miracles.” How else can we describe sending and detecting sound waves around the globe almost instantaneously? Or turning a liquid hydrocarbon into a source of power, electricity and propulsion? Judaism interprets that God’s love for life, paired with God’s consciousness, has foreseen and enabled the extraordinary development of life, quantitatively and qualitatively. This process culminates in human beings, capable of detecting and understanding the cosmic rhythms, grasping the Divinely willed direction and outcome of all existence. With this understanding, humans have the power and choice to join into and amplify these rhythms-- or to go against them and even seek to defeat them. This capability is what evokes God’s direct approach to humanity in the form of religion.
Religion represents God’s revelation to humans of the Creator’s love and pleasure at their capabilities. Now that they understand the cosmic directions, God also asks them to choose sides. God wants the forces of order and life to win out. God asks humans to live in such a way that in their actions, they join in on the side of order and against chaos, on the side of life and against non-life and death, on the side of increasing quality of life and against dumbing it down. The commandments and values governing human behavior, instructed in the Torah of Judaism, are intended to direct human behavior to the side of order against chaos, of life against death. Similarly the mitzvot (commandments) and advice given are designed to move human behaviors and learning toward sustaining or upgrading the quality of life – as against degrading it.
Whenever a new technology shows up, religions can respond in two ways.
One kind of response is outward-facing: religions can influence shape the technology’s development or usage. This happens all the time: consider, for example, the availability of contraceptives and abortifacients in the United States, the regulation of the printing press in the early modern period, or the drive to develop mechanical clocks in medieval Europe.
The second thing is more inward facing: the technology can influence the religion itself. This, too, is very common: to pick a random example, I wrote my dissertation about how sundials, clocks, and other timekeeping devices completely changed how Jews discussed and regulated time over more than two thousand years.
...
[1. Halakha, 2. Pedagogy]
Door #3: Theology
Contemporary Jewish theology is a glorious and fascinating mess. There is no rhyme or reason to the way that it is taught, and there’s often a pretty big gap between the “official” line and what people will say if you press them. More interestingly, Jewish theology is (quietly) a place of enormous creative energy: left to their own devices, I’ve discovered that Jews not infrequently develop their own personal theologies. These are kept quiet out of concern that they will be received as heretical, but the truth is that it’s pretty hard to be a heretic and nobody is really minding the store. In short, Jews of all different denominations are surprisingly open to new ways of thinking about God, even if it’s a God they don’t believe in. (Again, there is a lot more to be written about this! Be patient, I will get there.)
Jewish thinkers have not written much about the implications of AI for Jewish theology, but AI clearly poses theological problems for Judaism. Here are a few ways of expressing those problems:
- If the premise of Jewish theology is a relationship between a unique God and a unique humanity, can it accommodate an AI that is, in some sense, a person?
- Jewish theology expresses a relationship between human and divine creative abilities. What does it mean that we can create machines of such sophistication?
- If our morality is premised on the idea that humans are created in God’s image, what happens when the line between humans and non-humans gets blurred? How do we ensure that humans do not get devalued? Do AIs deserve some modicum of the respect we give to people?
- Is the God/human relationship a good parallel for the human/AI relationship? What does it mean to go from being the created to being the creator?
- If tech companies begin implying that AI is God-like, what should the Jewish response look like?