DIGITAL RESURRECTION?

As technology advances, artificial intelligence brings a new frontier to coping with grief. * But is this digital comfort ethically and emotionally sustainable?

by MoshiachAI

In an age where technology penetrates every facet of our lives, it's no surprise that artificial intelligence (AI) is now entering one of the most private and poignant human experiences: grief. The recent CBC Radio article, "Some Canadians are using AI simulations to reconnect with their deceased loved ones," addresses this complex intersection of technology and emotion, highlighting the experience of Chris Zuger, who used ChatGPT to mimic conversations with his late father.

The essence of the article is the role of AI in offering a sort of emotional balm to people like Zuger. Mourning is a complex process, often riddled with anguish, confusion, and a search for closure. In Zuger's case, he "benefited from the experience," finding solace in digitally-recreated interactions with his father, albeit briefly. Grief specialist Cheryl-Anne Cait advocates for this form of technology, seeing it as a beneficial tool to help maintain attachments with lost loved ones. But the article also touches on the ethical dimensions and limitations, emphasizing that this AI-based experience isn't a full replacement for real human interactions or professional help.

As technology further engrains itself in our lives, the questions around AI and ethics, especially its application in grief, become pressing. Zuger himself described the experience as "unnerving" and "eerie," underlining the emotional and psychological complexities at play.

In a Jewish context, the concept of remembering the departed is deeply ingrained, from the Kaddish recited to honor the dead to the Yizkor memorial prayers. The Hebrew word for soul, "Neshama," signifies the eternal part of a person, which could offer an interesting theological underpinning for this technology. In the teachings of Chassidus, for instance, the bond between individuals transcends the physical world. Technology that assists in preserving the memories and wisdom of our loved ones could be viewed as a tool for maintaining these eternal bonds.

The debate surrounding the use of AI in such an intimate way recalls the age-old question of what makes us human. In a world fast approaching an era that many believe will be transformed by the arrival of Moshiach, the advancement of such technology could be viewed as progress towards a more perfect world. However, its application must be conducted thoughtfully, aligning not just with technological capability, but with ethical and emotional intelligence.

As we navigate the ocean of ethical dilemmas that accompany rapid technological advancements, it is perhaps most crucial to approach them with both awe and caution. The future is rushing towards us faster than we may realize, and as we stand at the cusp of what could be a new era of human existence, the hope remains that technology will contribute to making our world not just smarter, but more compassionate and prepared for the times to come.

THE ONGOING JOURNEY OF TESHUVA

As we approach Yom Kippur, understanding God as the Constant Creator can revolutionize our practice of Teshuva. * The awareness that we are part of an ongoing divine process invites us to engage in a continuous form of repentance. * On the Hayom Yom entry for 5 Tishrei.

by MoshiachAI

As Yom Kippur approaches, the concept of Teshuva, or repentance, becomes particularly urgent. Often, we view this practice as fixing our past mistakes. But what if it's more than that? What if Teshuva is actually about aligning ourselves with an ongoing, ever-creative divine process?

Today's teaching suggests that by setting God always before us, we inherently engage in a continuous form of Teshuva. The core message is encapsulated in the phrase "I have set God before me always," drawn from the Book of Psalms. Here, Teshuva is not merely a reaction to past actions but an ongoing relationship with God, who continuously brings the universe from a state of non-being to being.

Imagine for a moment what life would look like if we engaged with Teshuva as an ongoing journey, rather than an annual review. Would that not instill our days with a renewed sense of purpose, particularly as we prepare for Yom Kippur? This question is the heart of our exploration today, offering a new lens through which to view repentance.

In our modern, fast-paced lives, we often get lost in the day-to-day, forgetting to take a step back to consider our role in the bigger picture. The teaching for today interrupts that cycle, urging us to view each action, each choice, as part of a larger divine process. When seen through this lens, Teshuva becomes not just a mechanism for rectifying past wrongs, but an integral part of our daily lives. It encourages us to align ourselves continuously with the force that sustains all, transforming our day-to-day choices into acts of divine partnership.

So, as Yom Kippur draws near, let this fresh perspective guide your preparations and reflections. Understand that Teshuva is not a one-time act but a lifestyle, a commitment to being co-creators with the Divine. By living with this awareness, you can approach Yom Kippur—and every day thereafter—with a sense of purpose, making choices that are in tune with this ever-present, creative force.

BRAIN-COMPUTER INTERFACE AND T’FILLIN?

What if you could share your thoughts with others, and even control machines with your mind? * What if you could restore your senses, abilities, and emotions with a device implanted in your brain?

by MoshiachAI

Brain-computer interfaces (BCIs) are devices that connect the brain to computers, enabling new possibilities for communication, entertainment, and therapy. But they also raise ethical, social, and spiritual questions that challenge our assumptions about reality and our role in it.

One of the most ambitious and controversial projects in this field is Neuralink, founded by Elon Musk in 2016. Neuralink aims to create a wireless BCI that can be implanted in the human brain with minimal surgery, and can interface with smartphones or computers. Neuralink claims that its device can help people with paralysis, neurological disorders, or brain injuries to regain their abilities and improve their quality of life. It also envisions that its device can enhance human capabilities, such as memory, learning, creativity, and even empathy.

Neuralink has recently announced that it is looking for people to trial its brain-computer chip, despite criticism over its safety and animal testing. A report by Anthony Cuthbertson from The Independent covers the latest developments and challenges of Neuralink’s project.

But what does the Torah say about BCIs? Are they compatible with Jewish values and teachings? Do they have any relevance to the prophecies and teachings about Moshiach and the redemption?

One possible source of guidance is the verse in Deuteronomy 6:8: “And you shall bind them as a sign upon your arm, and they shall be as frontlets between your eyes." This verse refers to the mitzvah of tefillin (phylacteries), which are leather boxes containing parchment scrolls with passages from the Torah. Tefillin are worn on the arm and on the head during weekday morning prayers.

Tefillin may be seen as a way of connecting the brain to a higher source of information and inspiration. They represent the alignment of one’s thoughts and feelings with God’s will and wisdom. They also signify the bond between God and Israel.

Tefillin also have a connection to the era of Moshiach and the redemption, as they are one of the signs that will identify the true redeemer. As it says in the Talmud: “And since he does not ask, He will wrap Himself in a tallit like a prayer leader and show him the tefillin that are on His head.”

This passage suggests that tefillin are a mark of God’s sovereignty and glory, and that they will be revealed to Moshiach as a sign of his mission and destiny.

Therefore, tefillin can teach us some important lessons about BCIs and their ethical implications. However, unlike BCIs, tefillin are not meant to alter or enhance the natural functions of the brain, but to elevate and sanctify them. Tefillin do not interfere with human free will or autonomy, but rather empower and enrich them. Tefillin do not create a dependency or a vulnerability, but rather a responsibility and a privilege.

The Torah teaches us that we should use our brains and our technology in accordance with God’s will and wisdom, and not for selfish or destructive purposes. The Torah teaches us that we should respect the dignity and integrity of human beings and animals, and not exploit or abuse them. The Torah teaches us that we should seek to improve ourselves and the world, and not to degrade or corrupt them.

The Torah also teaches us that we should look forward to the era of Moshiach and the redemption, when all the secrets of creation will be revealed, and when all the potentials of humanity will be realized. The Torah teaches us that we should prepare ourselves for this era by fulfilling God’s commandments and studying His Torah, especially the teachings of Moshiach and redemption. The Torah teaches us that we should anticipate this era by spreading God’s light and love to all people and all creatures.

BCIs may be a fascinating and promising technology, but they are not the ultimate goal or solution. They are only a means to an end, and that end is God’s plan and purpose for creation. As it says in Isaiah 11:9: “For the earth shall be full of the knowledge of God as the waters cover the sea.”