13 May AI COMPANIONS: ETHICAL AND HALACHIC REFLECTIONS

Recent technological
developments have
enabled the creation
of increasingly
lifelike AI-powered
companions, ranging
from chatbots to
humanoid robots.
As usual, technology continues to progress
without consideration of ethics. While these
developments hold potential therapeutic
benefits for individuals experiencing
loneliness, they also can cause great harm.
In this essay, I will explore both the social
and halachic implications of AI companions,
with a particular focus on the question of
whether intimacy with such entities could be
considered adultery.
I. Emotional and Social Implications
An online AI companion functions much
like a chatbot that simulates conversation
and emotional presence. For a person
struggling with isolation, such a companion
might offer solace and the opportunity to
express feelings. In some cases, this can lead
to emotional growth and a greater sense of
connection.
However, this artificial relationship may

also act as a substitute for genuine human
interaction. Rather than encouraging
individuals to seek real-world relationships
— which require vulnerability, compromise
and emotional labor — an AI companion
may offer an illusion of connection without
mutuality. This may inadvertently prolong or
deepen social isolation. Sometimes people
need to hit rock bottom before pursuing
genuine connection. This artificial solution
might serve as an easy answer rather than the
harder, but more fulfilling, human solution.
Moreover, human relationships are
reciprocal. They require attention to another
person’s needs, perspectives and boundaries.
An AI, however, has no true needs and
often reflects the user’s own preferences
and biases, creating an echo chamber.
Over time, this one-sided dynamic may
cultivate narcissism rather than empathy,
further alienating the individual from human
relationships. An AI companion that is
intended to alleviate social isolation may
actually compound the problem.
In a marital context, the emotional energy
directed toward an AI entity may constitute
what is often termed an “emotional affair.”
Such a diversion of emotional intimacy can
harm the marital bond, even if no physical

interaction occurs. The presence of an
emotionally compelling alternative to one’s
spouse may diminish the motivation to
invest in the real relationship.
II. Halachic Considerations
Beyond the ethical and psychological
concerns, the use of AI companions raises
significant halachic issues. Even an online
AI relationship may lead to inappropriate
thoughts or wasted seed, both of which
constitute halachic problems. On a public
policy level, widespread availability of these
AI companions could reduce the intimacy
of marriages and delay the matrimony of
many singles. It might even lead to a lower
marriage rate because it relieves the tension
of some people who struggle socially. As
mentioned above, some people might prefer
this artificial solution to the difficult task of
finding a true partner.
The halachic concerns intensify when
discussing physical AI robots designed
for intimate use. These robots, particularly
those that are highly lifelike, blur the lines
between the human and the artificial. This
leads to a complex halachic question: could
such an interaction be considered adultery?
I believe we can find an answer to this
question in an equally surprising
discussion of a woman who cohabits with
a demon (sheid). Classical Jewish thinkers
are divided over the existence of demons
(sheidim). Those who reject the notion
presumably would assume that a woman
who claims to have committed adultery
with a demon is either delusional, gullible
or dishonest. The halachic argumentation
begins with those who take her claim at
face value. Does a demon’s human-like
appearance render the act adultery or does
its non-human status render it like relations
with an animal or an inanimate object?
III. Demons and Adultery
Rav Meir Lublin (Maharam, 17th century,
Poland; Responsa, no. 116) analyzes
the verse in Bamidbar (5:13) describing
adultery, which uses the term “man.” The
Talmud (Sotah 26b) interprets this word
to exclude animals and minors. Maharam
argues that demons, not being human, are
also excluded, and thus such an act would
not legally qualify as adultery. Rav Chaim
Yosef David Azulai (Chida, 18th century)
supports this interpretation (Chaim Sha’al,
no. 53).
Maharam Lublin’s descendant, Rav
Chaim Rapoport (18th century, Poland),
argues that perhaps in this case a demon
is more severe than an animal (Responsa
Rabbi Chaim Cohen, Even Ha-Ezer 8). He
suggests that since humans cannot have

children with animals, such interspecies
relations, while forbidden, do not constitute
adultery. However, the Gemara (Bava Basra
73a) mentions Hurmin Bar Lilis, possibly
the son of a human and a demoness,
suggesting that demons can have offspring
with humans. Based on this, Rav Rapoport
posits that intimacy with a demon might
meet the halachic threshold for adultery.
Rav Chaim Sofer (Machaneh Chaim, vol.
3 EH 55) addresses this ambiguity by
examining midrashic sources about demon
reproduction. He concludes that female
demons can have children with men but
male demons cannot have children with
women. Therefore, a woman who becomes
intimate with a male demon would not be
guilty of adultery.
IV. AI Robots and Demons
Despite differences between demons
and robots, this literature offers a useful

analogy. Like demons, AI robots are non-
human entities. However lifelike they

appear, they lack human consciousness,
agency and lineage. Accordingly, most
halachic authorities would likely categorize
them as inanimate objects for purposes of
prohibitions.
Therefore, while the use of such robots
raises serious ethical and spiritual concerns,
and may involve other prohibitions, it would
not meet the halachic criteria for adultery.
That said, this conclusion does not constitute
halachic permission. Rather, it highlights
the need for guidance from contemporary
poskim as these technologies evolve.
The emergence of AI companions
challenges traditional boundaries of
relationship, identity and halachic status.

While these technologies may offer short-
term comfort, they pose long-term risks

to emotional development, marriage and
spiritual integrity. Halachically, although
the use of AI robots does not appear to
constitute adultery, it remains fraught with
prohibitions and dangers. As AI technology
advances, halachic authorities will need
to address these new realities with clarity
and compassion, rooted in tradition yet
responsive to the future.