02 Sep AI, UNEMPLOYMENT AND MASHIACH

I. AI and
Unemployment
Predictions vary
widely about the
impact of artificial
intelligence (AI)
on employment.
All agree that AI will replace some
jobs, particularly those open to the
automation of processes. The critical
question is whether AI will become
a tool or an independent actor. If it
remains a tool, AI will give more
power to employees and may even
create more jobs than it displaces.
If it becomes independent, it might
lead to widespread unemployment
as AI provides more efficient, more
accurate and more economical work.
My inclination is that the former will
happen but it is worthwhile to explore
the second possibility and its religious
significance.
You might remember when Andrew
Yang ran for president in 2020 that part
of his platform was a Universal Basic
Income (UBI). Among other things, UBI

would guarantee workers displaced by
AI a minimal income so they can cover
basic expenses. People will still be able
to rise above this minimal level through
work and initiative, but those unable
or unwilling to do so will not starve.
Yang did not win his party’s nomination
and UBI is still an eccentric political
proposal. If the second scenario above
occurs, this proposal might become
a reality. Thinking about UBI helps
illuminate an interesting teaching of the
Rambam.
II. The Natural Order
In multiple places in the Talmud, we
see a debate about the Messianic Era
between the sage Shmuel and the other
rabbis. According to R. Yochanan, the
prophets, in their discussions of the
miraculous good awaiting us in the
future, were discussing the Messianic
Era. However, the World-to-Come,
the afterlife, remains a mystery to us.
Shmuel believes that the Messianic
Era will not see the fulfillment of the
prophecies. Rather, the only difference
between our current existence and the

Messianic Era is that in the future we will
not be subject to foreign governments.
The world will still continue to follow
the natural order.
The challenge is that Rambam seems
to follow both views. In one place in
Mishneh Torah, Rambam writes that

the prophets did not discuss the World-
to-Come (Hilchos Teshuvah 8:7).

Meaning, he follows R. Yochanan.
However, later he writes (op cit., 9:2,
Touger translation):
”For these reasons, all Israel, [in
particular,] their prophets and their
Sages, have yearned for the Messianic
age so they can rest from the [oppression
of] the gentile kingdoms who do not
allow them to occupy themselves with
Torah and mitzvot properly. They will
find rest and increase their knowledge
in order to merit the world to come…
[Nevertheless,] the ultimate of all
reward and the final good which will
have no end or decrease is the life of
the world to come. In contrast, the
Messianic age will be [life within the
context of] this world, with the world
following its natural pattern except
that sovereignty will return to Israel.
The Sages of the previous generations
have already declared: ‘There is no
difference between the present age
and the Messianic Era except [the
emancipation] from our subjugation
to the [gentile] kingdoms.’”
In this passage, Rambam follows
Shmuel, who says that the natural order
will continue in the Messianic Era and
the only change will be freedom from
the domination of other nations. He
even repeats this point at the very end
of Mishneh Torah (Hilchos Melachim
12:2). Yet earlier Rambam rules like
R. Yochanan. How do we make sense
of this?
Rav Avraham de Boton (16th cen.,
Greece) suggests that Shmuel and
R. Yochanan are not that far apart.
According to R. Yochanan, as
Rambam reads him, the prophecies
refer to the Messianic Era but are
meant allegorically. Both R. Yochanan
and Shmuel agree that the natural
order will continue in the Messianic
Era. However, R. Yochanan believes
that there will also be world peace
and universal acceptance of G-d. In
contrast, according to this approach,

Shmuel believes that the only change
will be governmental. Rambam follows
R. Yochanan but still is justified in
saying that the natural order will
continue and that the main difference
will be governmental (Lechem
Mishneh, Hilchos Teshuvah 8:7).
Rav Nachum Rabinovitch (21st cen.,
Israel) suggests an approach that is both
similar and opposite. According to Rav
Rabinovitch, Shmuel and R. Yochanan
both agree that the prophets were
discussing the Messianic Era. However,
R. Yochanan takes the prophecies
literally while Shmuel understands
them allegorically, within the natural
order. Therefore, Rambam clearly
follows Shmuel (Yad Peshutah, Hilchos
Teshuvah, introduction to ch. 9).
III. AI and Torah Study
These two approaches represent
opposite poles of approaches to
reconcile Rambam’s rulings. Other
attempts have been made, somewhere in
between. Regardless, it seems clear that
according to Rambam, the Messianic
Era will not be particularly miraculous.
Rather, it will be a time when people
expend much effort in studying Torah
and apprehending G-d’s ways.
The question remains how this can occur
within the natural order. Where will
people suddenly find the time to study
Torah during their busy lives? Perhaps
AI provides the answer. If the second
scenario described at the beginning of
this essay takes place and AI replaces
most jobs, leading to a UBI, nearly the
entire country— and perhaps world—
will be free to spend their days studying
Torah and contemplating divine truths.
Ironically, the very technology that
many fear will take away purpose could
become the enabler of the Messianic
dream. Thanks to AI, the world will
learn in kollel.