Artificial Intelligence and Torah: Can a Machine Understand Divine Wisdom?
In an era of rapid artificial intelligence development, questions arise that go beyond technical aspects into ethical territory. One of the most intriguing questions is: can we teach AI morality and ethics through the lens of religious teachings? Let’s examine this question from the perspective of Jewish tradition and modern technological realities.
The Dilemma of Artificial Mind
In recent years, we’ve witnessed impressive progress in artificial intelligence development. AI systems are becoming increasingly sophisticated, capable of solving complex problems and even surpassing human intelligence in certain areas. However, this progress brings not only promises but also potential threats.
The main problem lies in the fact that artificial intelligence, despite all its “genius,” remains a machine devoid of true feelings and emotions. It cannot experience pain or joy, cannot truly empathize. This raises a fundamental question: how can we teach such a system ethical behavior?
The Golden Rule and Its Limitations
It might seem that we could simply program AI to follow Hillel’s Golden Rule: “What is hateful to you, do not do to your fellow.” However, we encounter a paradox: how can a being incapable of feeling pain or discomfort correctly apply this principle?
This situation resembles a parrot that can repeat words without understanding their meaning. AI can learn rules of ethical behavior, but without truly understanding and feeling their essence, it will only be mechanically following an algorithm.
Torah as a Path of Spiritual Development
The Torah offers a much deeper approach to ethical behavior. It doesn’t just provide a set of rules but creates a comprehensive system for spiritual personal development. It embodies the principle “love your neighbor as yourself” (Leviticus 18:19), which is based on the human capacity for empathy and self-knowledge.
It’s important to understand that the Torah is not just a tool or an “add-on” for achieving certain goals. It is a path of human transformation, of spiritual growth through overcoming one’s weaknesses and temptations.
The Human Factor and Divine Wisdom
Torah commandments are divided into two categories: mishpatim – laws comprehensible to human reason, and chukim – commandments whose meaning is not obvious and is accepted on faith. This duality reflects the very nature of human existence – a balance between rational understanding and spiritual acceptance.
When a person follows the commandments, they’re not just following rules – they’re growing spiritually, overcoming themselves, building their soul. This process requires human consciousness, the ability to feel and make choices.
Why AI Cannot Truly Understand Torah
Artificial intelligence, with all its computational power, is like an angel who has no free will and internal struggle. As stated in Pirkei de-Rabbi Eliezer, when Moses ascended Mount Sinai, the angels opposed giving the Torah to humans, but Moses replied: “The Torah states ‘do not kill, do not steal, do not commit adultery’ – do you angels have such temptations?”
AI, like angels, experiences no temptations, conducts no internal struggle, doesn’t grow through self-overcoming. Therefore, simply “teaching” it Torah commandments won’t achieve the effect that comes from human observance.
Practical Conclusions
In matters of ethics and morality, we cannot fully rely on artificial intelligence. At most, we can teach AI some basic principles from the mishpatim category, and even then with significant limitations.
For solving complex ethical questions, we still need to turn to human wisdom, embodied in the knowledge of rabbis and their ability to apply Torah laws to specific situations, considering all nuances and circumstances.
AI remains a powerful tool, a human assistant, but it cannot replace the human soul in its pursuit of spiritual perfection through following Torah commandments. This is the fundamental difference between artificial intelligence and human nature, created in God’s image and likeness.
