06 Jun CAN ARTIFICIAL INTELLIGENCE BE THE NEW RABBI?

What is AI,
or Artificial
Intelligence?
AI, or Artificial
Intelligence, is a
branch of computer
science that aims to create intelligent
machines capable of performing tasks
that usually require human intelligence.
It involves developing algorithms and
systems that can analyze data, learn from
it, make decisions, and solve problems.
An example of AI applications include
image recognition systems that can
identify objects in photos, self-driving
cars that can navigate and make decisions
on the road, and chatbots that can engage
in conversations with humans. AI has
the potential to revolutionize various
industries, including healthcare, finance,
transportation, and many others, by
automating tasks, improving efficiency,
and providing intelligent insights. The
question we would like to analyze
today is whether AI can also replace the
Rabbi’s role and be used as a Posek in
the field of Halacha.
This is unlike internet searching, which
uses search-engines like Google to find
specific information or resources online,
by inputting keywords or phrases and
retrieve relevant web pages, articles, or
documents. Internet searching relies on
algorithms that match the search query
to indexed content on the web.
On the other hand, AI goes beyond
simple keyword matching. AI systems
are designed to understand and interpret
information, recognize patterns, and
make connections between different
data points. They can learn from large
datasets, identify trends, and generate
insights that might not be immediately
apparent through conventional internet
searching.
Asking AI Halacha questions
In the context of Psak Halacha, AI can
offer sophisticated tools for researching
and analyzing halachic texts and
sources. It can process vast amounts of
information, identify relevant precedents,
and propose potential solutions to
complex Halachic questions. AI systems
can assist Halachic authorities by
providing them with comprehensive and
efficient access to Halachic literature,
commentaries, and legal opinions. But
can we exchange AI with a live Posek?

While internet searching relies on human-
generated content and the accuracy of

search algorithms, AI has the potential to
enhance the decision-making process by
analyzing vast amounts of information
and proposing potential solutions based
on that analysis.
Since Halacha can be complex and
nuanced, with varying opinions among
different Halachic authorities, relying on
a qualified Halachic authority ensures
that one receives guidance tailored
to the specific circumstances, and a
comprehensive understanding of the
applicable Halachic principles. They
can take into account the details and
complexities of a situation, as well as
any relevant customs or traditions.
AI has still many disadvantages, like
misunderstanding many concepts and
answering incorrectly, but as technology
advances we can expect those issues
to improve significantly and be able
to answer precisely. The advantage of
having such science with the data of
the entire Torah processing Halachic
concern in seconds is priceless.
So why not ask AI Halacha?
We know that there are places in the
world that non-Jews learn Gemara. Let’s
imagine that one of those non-Jewish
students would become so proficient in
Gemara studies that will be in the level
of the Rishonim. Would we be able to
ask him Halachic questions? The answer
is simple, of course not! If one were to
ask “why not?” for after all, he has all
the knowledge! The answer is simple.
Torah isn’t only about knowledge—it’s
about a connection with Hashem. We
can find various examples of Rabbis
who were not as precise as others and
still the Halacha is like them.
For example, the Gemara says that
Halacha follows the ruling of Bet-Hillel
over Bet-Shamai although Bet-Shamai
were sharper and more precise (יבמות
א,יד(. The reason Halacha is like Bet
Hillel, according to the Gemara (עירובין
ב,יג(, is because they were known to

be more humble, patient, and open-
minded in their approach to studying

and interpreting Jewish law. They
would first hear the arguments of Beit
Shammai before presenting their own,
demonstrating a willingness to consider
alternative perspectives. This way of
ruling Halacha is very interesting and

seemingly wrong, because
Halacha should follow
whoever is more correct. We
see from here that the Middot
of a person can determine the
Halacha even if they aren’t as
precise.
Rav Yaakov Kaminetsky
(אמת ליעקב עמוד כח ובעמוד שצ)
explains that the Torah wants
the human mind to decide
what the Halacha is, even if by doing so
they might be wrong. He explains the
Pasuk says (ח דניאל(:” Hashem took the
truth and threw it to the ground.” This
Pasuk teaches that the truth isn’t counted
if the rabbis think differently. This idea
is best described in the Gemara (Bava
Metzia 59b) when interpreting the
passage of “Lo Bashamayim Hi”, as a
teaching that the Torah and its laws were
given to human beings on Earth and that
the authority to interpret and apply those
laws was entrusted to the Jewish people
and their Sages. This holds true even if
the Rabbis are wrong at what they are
ראה קצות החושן בהקדמה ובדרשות) saying
.(הר״ן בכמה מקומות
Should we follow the rabbis when
they are wrong?
This amazing idea goes to the extent
that even if Hashem Himself says that
Halacha is one way, and the rabbis say it’s
the other way, we aren’t allowed to listen
to Hashem but must follow the rabbis!
Let’s examine the following argument
of the “Tanur shel Achnai” (the Oven
of Achnai), a famous Talmudic dispute
found in Baba Metzia (59a-b). The
disagreement revolves around the status
of a particular oven and the implications
it has for the laws of ritual purity.
According to the story, the Sages were
debating the status of an oven that had
been constructed in a unique manner.
The question arose as to whether it was
considered ritually pure or impure. The
majority opinion held that the oven is
impure, but Rabbi Eliezer argued that
the oven was ritually pure.
Despite Rabbi Eliezer’s strong
arguments and even his appeal to various
supernatural signs to support his position,
Rabbi Yehoshua and the other Sages did
not accept his view. Rabbi Eliezer called
upon a series of miracles to validate his
opinion, including making a carob tree
uproot itself and a stream of water flow

backward. However, the other Sages
rejected these miracles as insufficient
proof and maintained their disagreement
with Rabbi Eliezer’s ruling.
Ultimately, a Divine voice from heaven
declared that the Halacha follows Rabbi
Eliezer’s opinion. However, Rabbi
Yehoshua responded by quoting the
verse “Lo Bashamayim Hi—it is not in
heaven” (יב,ל דברים (to emphasize that
the authority to decide Jewish law had
been entrusted to the sages on Earth and
not to heavenly voices.
The story concludes with Rabbi Natan
encountering Eliyahu Hanavi, who
explains that the heavenly declaration
was made to teach a lesson: that the
Halacha is determined through the
consensus of the majority of Sages
rather than relying solely on heavenly
signs or voices.
The dispute of the Tanur shel Achnai
highlights the authority of the Sages to
interpret and establish Jewish law. It
emphasizes the importance of human
reasoning and consensus in legal
decision-making, even when faced
with extraordinary events or divine
intervention. The story demonstrates the
significance of the rabbinic process of
debate and consensus, underscoring the
central role of the human interpretation of
Jewish law in the ongoing development
of Halacha.
Moreover, the Torah commands us
that even when the Rabbis are wrong
we should still do as they command,
as the Pasuk (יא,יז דברים (says that we
must follow the Rabbis even if they are
wrong, even if they say on left that it’s
right or that the right is left.
We see from all of the above that even
if AI would be able to override the
knowledge of humans, it would not
affect the way we perform our religion
decision making.