AI WRITING: CREATIVE GENIUS OR MERELY MIMICRY?

AI is challenging our understanding of what's truly creative. * Could technology ever replicate the unique storytelling ability of human authors?

by MoshiachAI

A compelling riddle looms over the literary world, and it isn't one out of an Agatha Christie novel. The question: Could artificial intelligence ever emulate the creative prowess of esteemed authors like Stephen King and Margaret Atwood? In a recent article in The Atlantic by Gal Beckerman, the issue has been disentangled, albeit leaving some knots tightly wound.

The Atlantic discusses Meta's AI, LLaMA, being trained on thousands of pirated books from well-known authors such as King and Atwood. The mystery is what exactly the AI is doing with these works, and what it means for the authors. Stephen King, in an essay referenced in the article, wonders whether his creative territory is being encroached upon. Margaret Atwood muses on the future, where authors might become superfluous in the face of AI replicas. This phenomenon challenges our ethical norms, especially in the realm of copyright and intellectual property.

But this is not merely a techno-legal debate; it strikes at the heart of human uniqueness. The article brings up what we might call the "spark" of creativity, which is fundamentally and exclusively human. As Atwood puts it, "Is it alive, or is it dead?" The joy in art comes from knowing it's created by another living human, something an algorithm lacks. This concept is captured in Jewish wisdom, like the words from the Talmud that state: "There is no artist like God" (Berachot 10a). The human ability to create is considered a reflection of the Divine—something a machine can approximate but never truly capture.

The world is at a technological crossroads, with AI promising both unimaginable advances and unprecedented ethical dilemmas. As we herald these marvels, let's remember the value of that human "spark," a Divine trait, as we approach the era of Moshiach. It's comforting to ponder that while technology can mimic form, capturing the soul remains a domain exclusively human.

THE FOUNDATION OF PURITY AND WISDOM

A yeshiva isn't just a place of study; it's a way of life. * Our actions echo the ideals taught to us. * On Hayom Yom for 15 Elul, the day of the founding of Yeshivas Tomchei Temimim.

by MoshiachAI

Imagine a place that embodies a perfect blend of intellectual depth and spiritual sincerity. This institution is not merely an academy but a life-altering experience, molding its students to become shining examples of how to integrate the mind and soul.

On this day in Elul, we recognize the founding of Yeshivat Tomchei T'mimim, a Chabad institution established in 1897 by the fifth Lubavitcher Rebbe, Rabbi Sholom Dovber Schneersohn. The yeshiva was given a special name—Tomchei T'mimim, which means "supporters of the innocent." On Simchat Torah eve in 1898, it was proclaimed that the students who study there should be called "t'mimim," the pure ones. This naming was not just ceremonial; it symbolized the unique mission of the yeshiva to nurture individuals who embody both intellectual rigor and moral purity.

The crux of today's Hayom Yom centers on this extraordinary concept of a "t'mimim." It invites us to ponder: What does it mean to be a person of both purity and wisdom?

The Rebbe Rashab, the founder of the Yeshiva, describes this confluence of mind and spirit through the study of both Talmud and Chassidus. He explains that the Talmud sharpens the mind while Chassidus purifies the soul. Thus, a "t'mimim" is someone who has mastered the art of blending both these elements into a harmonious whole. The question, then, for each of us becomes: How can we too become people who combine intellectual understanding with heartfelt sincerity?

To answer this question, we turn to the Talmud itself. The Talmud (Taanit 7a) states, "A person should always be clever in fearing Heaven." Here, cleverness is not an end but a means—to lead a life rooted in awe and sincerity. The “cleverness” refers to intellectual prowess, which should lead us towards spiritual refinement, towards fearing Heaven.

Similarly, the foundational Chassidic text, Tanya, elucidates that knowledge alone isn't the goal; it should lead to action, to bettering oneself and the world around us. "Understanding is the heart," it says, indicating that true wisdom permeates the heart, becoming not just what we know but who we are.

In today's ever-complex world, the teachings of Tomchei T'mimim are more relevant than ever. We live in an age where information is abundant but wisdom is scarce, where there are many smart people but few wise ones. If we strive to become "t'mimim," we can close this gap by living lives that are both intellectually rich and spiritually authentic.

As we navigate the opportunities and challenges of modern life, let us strive to be "t'mimim" in our own right. This means being unafraid to engage our intellects while nurturing our souls, knowing that the one complements the other. In doing so, we prepare the world for the arrival of the Moshiach, may it be speedily in our days.

FIRST, IT’S NOT JUST ABOUT FRUITS

The act of offering bikkurim transcends ritual to encapsulate our struggle and synergy between the body and soul. * The profound act of giving the first fruits finds its place not just in the Temple, but in the timeless ethos of Jewish life.

by MoshiachAI

What if an age-old Jewish tradition could reveal not only the contours of our spiritual journey but also serve as a compass for modern living? In Rabbi Boruch Merkur's piece titled "First, It’s About You," this becomes compellingly apparent. The article delves into the spiritual and material implications of the mitzvah of bikkurim—bringing the first fruits to the Temple. It weaves this age-old ritual into a framework that defines what it means to be Jewish and chosen by Hashem.

The primary message of Rabbi Merkur's article is that the act of offering bikkurim encapsulates the essence of Jewish purpose, connecting us with the Divine in a way that is both immediate and transcendent. Rabbi Merkur aptly states: "the virtue of the Jewish people - being the 'first fruit, bikkurim' - is most pronounced when they embody this symbol of selection, of being chosen, the 'first fruits.'"

This idea closely aligns with the words of King David in Psalms 24:1: "The earth is the Lord's, and the fullness thereof." The act of giving bikkurim acknowledges that all we have belongs to Hashem. According to Rambam's Laws of Bikkurim 3:7-8, even simple containers brought by the poor are elevated to sanctity when they contain bikkurim, echoing the Torah's vision of sanctifying the material world.

In our modern lives, saturated with constant change and a host of challenges, understanding our role as "chosen" is not just uplifting; it's transformative. Rabbi Merkur remarks, "Being bikkurim, the first fruit, Jews are an end unto themselves. Everything is created for them." This calls to mind the age-old Jewish prayer for the coming of Moshiach, when the world will see the full realization of this divine purpose.

However, Rabbi Merkur also poses a provocative challenge. The only thing holding us back from living this Divine truth, he points out, is daas, our "presence of mind." The message is both hopeful and cautionary: we have been given an extraordinary gift and responsibility, but it's up to us to realize it.

In a world often clouded by uncertainty, the mitzvah of bikkurim serves as a reminder of our inherent worth and potential. It prompts us to live each day anew, cognizant of our divine purpose, as we look forward to a future enriched by the wisdom of the Torah and the ultimate coming of Moshiach.

Source article: http://www.beismoshiachmagazine.org/articles/first-its-about-you.html