Will artificial intelligence change Rabbis in the future?
What are the different jobs of a Rabbi?
Which of those jobs can be done by a robot or chat GPT?
A senior rabbi at a New York congregation has become the first Jewish leader to deliver a sermon written entirely by AI.
Josh Franklin, the rabbi at the Jewish Center of the Hamptons, began his AI-written sermon on the parashah Vayiggash by telling his congregants that he had taken the message he was about to give.
When he completed his address, worshippers made various guesses as to who had written it, including other local rabbis, Franklin's father, and even the late Lord Rabbi Sacks.
When he revealed that it was in fact written by a robot, Franklin said to the congregation: "You're clapping, I'm deathly afraid."
"I thought truck drivers would go long before rabbis in terms of losing our positions to artificial intelligence."
What is the significance of a human Rabbi?
(יח) וַיַּ֩עַן֩ אֶחָ֨ד מֵהַנְּעָרִ֜ים וַיֹּ֗אמֶר הִנֵּ֨ה רָאִ֜יתִי בֵּ֣ן לְיִשַׁי֮ בֵּ֣ית הַלַּחְמִי֒ יֹדֵ֣עַ נַ֠גֵּ֠ן וְגִבּ֨וֹר חַ֜יִל וְאִ֧ישׁ מִלְחָמָ֛ה וּנְב֥וֹן דָּבָ֖ר וְאִ֣ישׁ תֹּ֑אַר וַה' עִמּֽוֹ׃
(18) One of the attendants spoke up, “I have observed a son of Jesse the Bethlehemite who is skilled in music; he is a stalwart fellow and a warrior, sensible in speech, and handsome in appearance, and the LORD is with him.”
וְאָמַר רַב יְהוּדָה אָמַר רַב: כׇּל הַפָּסוּק הַזֶּה לֹא אֲמָרוֹ דּוֹאֵג אֶלָּא בְּלָשׁוֹן הָרָע. ״יֹדֵעַ נַגֵּן״ – שֶׁיּוֹדֵעַ לִישָּׁאֵל, ״גִּבּוֹר״ – שֶׁיּוֹדֵעַ לְהָשִׁיב, ״אִישׁ מִלְחָמָה״ – שֶׁיּוֹדֵעַ לִישָּׂא וְלִיתֵּן בְּמִלְחַמְתָּהּ שֶׁל תּוֹרָה, ״אִישׁ תֹּאַר״ – שֶׁמַּרְאֶה פָּנִים בַּהֲלָכָה, ״וּנְבוֹן דָּבָר״ – שֶׁמֵּבִין דָּבָר מִתּוֹךְ דָּבָר, ״וַה׳ עִמּוֹ״ – שֶׁהֲלָכָה כְּמוֹתוֹ בְּכׇל מָקוֹם.
Rav Yehuda says that Rav says: Doeg the Edomite, one of Saul’s servants, stated this entire verse only as malicious speech, in an attempt to incite Saul to be jealous of David. “Who knows how to play” means that he knows how to ask complex and germane questions about Torah matters. “A fine warrior” means that he knows how to answer questions raised with regard to matters of Torah. “A man of war,” means that he knows to negotiate his way in the battle to understand the Torah. “A comely man” is one who displays understanding in facets of halakha and explains it well. “And prudent in speech [davar]” means that he infers one matter [davar] from another matter. “And the Lord is with him” means that the halakha is ruled in accordance with his opinion in every area of halakha.
We rule like king David because Hashem is with him. When a Rabbi answers our questions he has special סיעתא דשמיא (help from above).
What kind of relationship should one have with his Rabbi?
מַתְנִי׳ אֲבֵדָתוֹ וַאֲבֵדַת אָבִיו – אֲבֵדָתוֹ קוֹדֶמֶת. אֲבֵדָתוֹ וַאֲבֵדַת רַבּוֹ – שֶׁלּוֹ קוֹדֵם. אֲבֵדַת אָבִיו וַאֲבֵדַת רַבּוֹ – שֶׁל רַבּוֹ קוֹדֶמֶת, שֶׁאָבִיו הֱבִיאוֹ לָעוֹלָם הַזֶּה, וְרַבּוֹ שֶׁלִּמְּדוֹ חׇכְמָה מְבִיאוֹ לְחַיֵּי הָעוֹלָם הַבָּא. וְאִם אָבִיו חָכָם – שֶׁל אָבִיו קוֹדֶמֶת. הָיָה אָבִיו וְרַבּוֹ נוֹשְׂאִין מַשּׂאוֹי – מַנִּיחַ אֶת שֶׁל רַבּוֹ, וְאַחַר כָּךְ מַנִּיחַ אֶת שֶׁל אָבִיו. הָיָה אָבִיו וְרַבּוֹ בְּבֵית הַשְּׁבִי – פּוֹדֶה אֶת רַבּוֹ, וְאַחַר כָּךְ פּוֹדֶה אֶת אָבִיו. וְאִם אָבִיו חָכָם – פּוֹדֶה אֶת אָבִיו, וְאַחַר כָּךְ פּוֹדֶה אֶת רַבּוֹ. גְּמָ׳ ... תָּנוּ רַבָּנַן: רַבּוֹ שֶׁאָמְרוּ רַבּוֹ שֶׁלִּמְּדוֹ חׇכְמָה, וְלֹא רַבּוֹ שֶׁלִּמְּדוֹ מִקְרָא וּמִשְׁנָה, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר: כֹּל שֶׁרוֹב חׇכְמָתוֹ הֵימֶנּוּ. רַבִּי יוֹסֵי אוֹמֵר: אֲפִילּוּ לֹא הֵאִיר עֵינָיו אֶלָּא בְּמִשְׁנָה אַחַת, זֶה הוּא רַבּוֹ. ... שְׁמוּאֵל קְרַע מָאנֵיהּ עֲלֵיהּ הָהוּא מֵרַבָּנַן דְּאַסְבְּרֵיהּ ״אֶחָד יוֹרֵד לְאַמַּת הַשֶּׁחִי וְאֶחָד פּוֹתֵחַ כֵּיוָן״. אָמַר עוּלָּא: תַּלְמִידֵי חֲכָמִים שֶׁבְּבָבֶל, עוֹמְדִין זֶה מִפְּנֵי זֶה, וְקוֹרְעִין זֶה עַל זֶה. וּלְעִנְיַן אֲבֵדָה בִּמְקוֹם אָבִיו, אֵינָן חוֹזְרִין אֶלָּא לְרַבּוֹ מוּבְהָק.
MISHNA: If one finds his lost item and his father’s lost item, tending to his own lost item takes precedence. Similarly, if one finds his lost item and his teacher’s lost item, tending to his own lost item takes precedence. If one finds his father’s lost item and his teacher’s lost item, tending to his teacher’s lost item takes precedence, as his father brought him into this world, and his teacher, who taught him the wisdom of Torah, brings him to life in the World-to-Come. And if his father is a Torah scholar, then his father’s lost item takes precedence. If his father and his teacher were each carrying a burden and he wants to assist them in putting down their burdens, he first places his teacher’s burden down and thereafter places his father’s burden down. If his father and his teacher were in captivity, he first redeems his teacher and thereafter redeems his father. And if his father is a Torah scholar, he first redeems his father and thereafter redeems his teacher. GEMARA: ... The Sages taught in a baraita (Tosefta 2:30): His teacher, with regard to whom the tanna’im stated in the mishna that his burden takes precedence, is his teacher who taught him wisdom, i.e., the profound analysis of the Torah that constitutes the Talmud, and not his teacher who taught him Bible or Mishna; this is the statement of Rabbi Meir. Rabbi Yehuda says: The reference is to any teacher from whom one learned most of his knowledge, be it Bible, Mishna, or Talmud. Rabbi Yosei says: Even if he enlightened him in the understanding of only one mishna, that is his teacher. ... Ulla says: The Torah scholars who are in Babylonia rise in deference before one another and rend their garments in mourning over one another’s passing. In contrast to Eretz Yisrael, where the preeminent Torah scholars and teachers served at the heads of the Torah academies, in Babylonia most scholars studied Torah with peers and there was no preeminent teacher. But with regard to returning a lost item in a case where both one’s father and one’s teacher lost an item, he returns the lost item only to his preeminent teacher before returning that of his father, and not to his peer or to one who taught him the meaning of one mishna or one term.
A Rabbi needs to be respected especially for teaches חכמה - wisdom, not only for telling us what to do and what not to do. It is important to respect your Rabbis Torah and hard work that went into learning it, and to have a close relationship with your Rabbi so you can consult him with any question or life decision that you have in order to see the Torah's perspective on life.
What can go wrong if we ask AI Halachic questions?
Reliability:
Rav Avraham Stav wrote: “The robot speaks very beautifully, surprisingly accurately, but there is no credibility to the content. Very often the content is completely made up. It will tell you that there are books and sources, but when you open the book you will find nothing,” says Rav Stav. He said, “I was researching a question about the use of tzitzit by women and he sent me a beautiful article by a well-known rabbi. I contacted the rabbi and asked him about it, and the rabbi replied that he had never written such an article. AI chose a good name, and an excellent writer on halacha and women. The art of invention was so good, but when you want to read the article you discover that it is all a lie.”
In the near future this problem will most likely be solved. If AI learns how to quote only real Torah sources would it be okay for AI to answer our Halachic questions?
(ו) יְהוֹשֻׁעַ בֶּן פְּרַחְיָה וְנִתַּאי הָאַרְבֵּלִי קִבְּלוּ מֵהֶם. יְהוֹשֻׁעַ בֶּן פְּרַחְיָה אוֹמֵר, עֲשֵׂה לְךָ רַב, וּקְנֵה לְךָ חָבֵר, וֶהֱוֵי דָן אֶת כָּל הָאָדָם לְכַף זְכוּת:
(6) Joshua ben Perahiah and Nittai the Arbelite received [the oral tradition] from them. Joshua ben Perahiah used to say: appoint for thyself a teacher, and acquire for thyself a companion and judge all men with the scale weighted in his favor.
(טז) רַבָּן גַּמְלִיאֵל הָיָה אוֹמֵר, עֲשֵׂה לְךָ רַב, וְהִסְתַּלֵּק מִן הַסָּפֵק, וְאַל תַּרְבֶּה לְעַשֵּׂר אֹמָדוֹת:
(16) Rabban Gamaliel used to say: appoint for thyself a teacher, avoid doubt, and do not make a habit of tithing by guesswork.
What is the difference between these two Mishnayot?
Rav Rimon says: A Rabbi has two main jobs:
עֲשֵׂה לְךָ רַב, וְהִסְתַּלֵּק מִן הַסָּפֵק - To resolve your doubts and questions
עֲשֵׂה לְךָ רַב, וּקְנֵה לְךָ חָבֵר - To be like a friend, to know you personally
Which one of these two jobs can chat GPT fulfill?
(ד) אסור לאדם להורות לפני רבו לעולם וכל המורה לפניו חייב מיתה:
(ז) לא מקרי הוראה אלא כשמורה על מעשה שבא לפניו אבל אם שאלו לתלמיד הלכה כדברי מי יוכל לומר מה שבדעתו כיון שאינו מורה על מעשה שבא לפניו:
(ח) לא מקרי הוראה אלא בדבר שיש בו חדוש לשואל אבל בהוראה ידועה שהיא פשוטה לכל כגון נותן טעם לפגם או לבטל איסור בששים וכיוצא באלו מותר:
(4) It is forbidden for a person to issue a halachic ruling in the presence of his Rabbi at any time, and anyone who does so is liable to death.
(7) It is not considered "issuing a ruling" unless he rules on a practical case that was brought before him. But if a student is asked a theoretical question, such as whose opinion the law follows, he may state his opinion — since he is not ruling on an actual case brought before him.
(8) It is also not considered "issuing a ruling" in a case where the halacha is already well-known and simple to all — such as saying that something gives a detrimental taste (and is therefore permitted), or that a prohibition is nullified in sixty (times its amount), and similar cases — in these, it is permitted.
When can one issue a halachic ruling in the presence of his Rabbi?
Do you think AI would be allowed to rule in those cases?
Some questions, all (or most) Rabbis would agree about the answer but you don't remember the answer yourself, for example: What Bracha do you make on a banana? In these cases, AI can definitely assist.
As we know, most Torah issues are full of מחלוקות - arguments.
In a case of a מחלוקת, Can AI decide for me which Rabbi to go by?
הגה: ולא יאמר האדם אפסוק כמי שארצה בדבר שיש בו מחלוקת ואם עושה כן הרי זה דין שקר אלא אם הוא חכם גדול ויודע להכריע בראיות הרשות בידו ואי לאו בר הכי הוא לא יוציא ממון מספק דכל היכא דאיכא ספיקא דדינא אין מוציאין ממון מיד המוחזק (טור) ואם הוא בהוראות איסור והיתר והוא דבר איסור דאורייתא ילך לחומרא ואי דבר דרבנן ילך אחר המיקל ודוקא אם ב' החולקים הן שוין.
Rama: One should not say 'I will render a decision in agreement with whomever I desire' pertaining to a matter wherein there is a difference of opinion [among the authorities]; and if one acts thus it is regarded as a false verdict unless if he is a distinguished scholar and knows [how] to harmonize [the conflicting views] by [well-grounded] proofs, he has the authority [to act thus]; but if he is incapable for this, he should not exact money [as a result] of uncertainty, for wherever there exists a doubt regarding the [accepted] law, we do not exact money from the possessor. And if it is concerning ritual law and it is a matter involving a Biblical prohibition, one should adopt the restrictive view; and if it involves a Rabbinical matter, one should adopt the lenient view and [provided] only if the two dissenting [authorities] are equals;
The rules of פסיקה are not simple at all, only real תלמידי חכמים can do it.
AI would try to learn from one case to another where there might be fine details that can change the ruling.
I asked AI to give me examples where it would struggle to give the correct פסק הלכה because it depends on the specific case and the fine details. Basically, I asked chat GPT to prove that he can't really become a rabbi (at most he can assist). This was his answer:
Chat GPT: Great question. Jewish law (Halacha) is full of nuanced, case-specific reasoning, and while AI can assist with research or precedent, many Halachic rulings hinge on subtle human factors, intention, and contextual judgment that make them extremely difficult (and sometimes inappropriate) for AI to decide.
Here are cases where it would be difficult or even impossible for AI to issue a ruling, because they rely on fine details, human judgment, or subjective elements:
1. Get (Jewish Divorce) and Coercion: A get must be given willingly. If a husband is pressured inappropriately, the get may be invalid.
Why AI struggles: Determining whether coercion was halachically legitimate or crossed the line requires nuanced analysis of emotional, financial, or communal pressure.
Subtle interpersonal dynamics (manipulation, passive-aggressiveness, psychological pressure) are hard to detect algorithmically.
2. Evaluating Intent (Kavanah) in Prayer or Mitzvot: Many mitzvot (e.g., prayer, blowing the shofar) require proper intent.
Why AI struggles: Determining someone’s inner intent is deeply human.
Two people may perform the same action outwardly, but only one fulfills the mitzvah due to internal focus.
3. Believability and Trustworthiness of Witnesses: A case in Beit Din often hinges on witness credibility.
Why AI struggles: Judges must evaluate tone, body language, history, and consistency in testimonies.
AI lacks the ability to intuit character or assess subtle signs of deceit or truthfulness, which human judges weigh heavily.
4. Life-Threatening Conditions (Pikuach Nefesh): Violating Shabbat or kashrut is permitted to save a life.
Why AI struggles: Requires integrating medical expertise, probabilistic risk, and patient history.
Doctors and poskim (rabbinic authorities) must balance immediate danger with long-term implications — often with incomplete information.
5. Mental Health and Halachic Obligation: Deciding whether someone with depression is obligated in fasting, prayer, or mourning rituals.
Why AI struggles: Halacha may exempt someone with severe psychological distress, but this depends on nuanced understanding of human suffering.
Each case is subjective, and requires compassion and often pastoral care beyond legal reasoning.
6. Determining if Lashon Hara is Justified: Is it permitted to warn someone about a potential abuser or dishonest person?
Why AI struggles: Balancing the prohibition of gossip against the duty to protect others requires a deep, fact-specific ethical calculus.
AI cannot judge character, verify motives, or sense whether speech is truly for constructive purpose (to’elet).
7. Mourning Practices (Aveilut) for Complicated Family Situations: A child who was estranged from a parent—are they obligated to say Kaddish?
Why AI struggles: Emotional nuance, trauma, and family dynamics affect how Halacha is applied.
Rabbis may rule with empathy and discretion that can’t be deduced from pure law or precedent.
8. Agunah (Chained Wife) Cases: A woman whose husband disappears or refuses to give a get.
Why AI struggles: Determining if a husband is truly dead or if pressure can be halachically applied involves witness credibility, circumstantial evidence, and deep communal involvement.
Rabbinic courts often need to creatively and responsibly navigate centuries of precedent.
9. Determining Minhag (Custom) vs. Law: Can someone switch from Ashkenazi to Sephardi practice when marrying or moving?
Why AI struggles: Custom is deeply tied to identity, community norms, and individual sincerity.
Deciding whether a minhag is binding in a new context is not formulaic—it involves judgment, values, and foresight.
10. Rulings Involving Teshuvah (Repentance) and Character Growth: Should a former thief be allowed to serve as a shochet (ritual slaughterer)?
Why AI struggles: Requires evaluating genuine change, community trust, and signs of teshuvah.
This is often based on intuition, mentorship, and the rabbi’s personal relationship with the individual.
Summary:
These examples highlight that AI can assist with background research, precedent-finding, and organization, but Halachic decision-making is deeply human. It requires: Empathy, Experience, Sensitivity to nuance, Cultural awareness, Emotional intelligence, Responsiveness to human suffering and complexity.