In a thought-provoking exploration of the intersection between artificial intelligence and Jewish law, Rabbi Dr. Yosie Levine, a native of Los Angeles currently serving at the Jewish Center in Manhattan, has illuminated a historical discourse from over 300 years ago that continues to resonate today. His new biography, "Hakham Tsevi Ashkenazi and the Battlegrounds of the Early Modern Rabbinate," delves into the intricate questions surrounding the "golem," a legendary figure in Jewish folklore, and its eligibility to partake in a minyan, the quorum required for certain prayers.
The discussion of the golem, a man-made creature often likened to the modern conception of a Frankenstein-like entity, finds its roots in tales associated with Rabbi Judah Loew ben Bezalel of Prague. While these stories gained prominence in the 19th century, earlier references in Talmudic literature reflect a long-standing fascination with artificial creations within the Jewish tradition. However, it was in 1712 that Rabbi Hakham Tsevi Ashkenazi introduced a critical examination of the golem in the context of Jewish law, notably as mechanization was captivating the imaginations of people both within and beyond the Jewish community.
Rabbi Levine explains that this pivotal idea emerged as Hakham Tsevi learned about his ancestor, Rabbi Elijah of Chelm, who, according to legend, used the mystical text “Sefer Yetsirah” to craft a golem. A fascinating tale recounts how Rabbi Elijah, fearing his creation would grow to an uncontrollable size, ultimately removed the holy name imbued within the golem, leading to its disintegration. This myth serves as a backdrop for Hakham Tsevi’s explorations into whether a golem could fulfil the role of a quorum participant, hindered by the belief that true Jewish identity cannot be conferred without maternal lineage.
In his analysis, Hakham Tsevi acknowledged the complexities of Jewish law regarding creators and their creations. While the Talmud does support that an adopted child is considered one's offspring, the notion of a golem—formed from clay and lacking a human birth—provokes further legal and ethical inquiries. Drawing on a Talmudic narrative about Rabbi Zeira, who deconstructed a golem, Hakham Tsevi concluded that the golem, while animated, did not possess true human essence and therefore could not be regarded as a valid participant in a minyan.
Levine points out that Hakham Tsevi's examination laid the groundwork for subsequent questions surrounding artificial life. It raises contemporary legal and ethical dilemmas regarding the status of robots, clones, and other forms of artificial intelligence, especially in light of recent scientific advancements. The ramifications of these inquiries extend to challenges related to reproductive biotechnology, including the status of human embryos, making Hakham Tsevi’s work pertinent in modern discourse among ethicists and policymakers alike.
As discussions regarding the implications of artificial intelligence within Jewish law continue to evolve, Levine highlights that the figure of the golem, while unable to count towards a minyan, remains a symbol of the complexities intertwined with creation and identity in both ancient and contemporary contexts. While the idea of inviting a golem to a congregational gathering might seem fanciful, the reputational weight of Hakham Tsevi’s responsum signifies a vibrant area of ongoing dialogue within the Jewish community regarding the future of AI and its ethical implications.
Source: Noah Wire Services