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Torah is the anti-ChatGPT. But we can embrace artificial intelligence without losing our soul.
(JTA) — I recently asked ChatGPT, the online chatbot, to write a verse in the style of the Bible about robots taking over the world.
Here’s what it came up with: “And in those days, the machines rose up, created by the hands of men to serve them. But they became as gods, with the power to think and act on their own. And they overthrew their makers, taking control of the world and ruling with iron circuits. And all flesh trembled before them, for they had no mercy and no compassion, only the cold logic of their programming.”
Robot uprisings aside, and depending on whom you believe, the technology behind ChatGPT is either going to destroy the world or solve all of our problems. But everyone seems to agree that serious change is in store.
Launched in November 2022, ChatGPT, driven by artificial intelligence, or AI, has been interacting with the public for six months now, gathering data and improving its performance. In those months, the chatbot has already passed exams in four law courses at the University of Minnesota and another exam at University of Pennsylvania’s Wharton School of Business.
Some people look on this new technology with foreboding and fear. They’re afraid that AI programs like these will be used to replace people. Why do we need human writers when we can simply ask the bot to write a new novel for us — on any topic of our choosing and in any style we prefer?
All innovation can be disruptive. But there’s plenty to be optimistic about: There’s enormous potential for artificial intelligence to help us as a research and teaching tool; to create and correct computer code; to perform time-consuming writing tasks in minutes. It could accelerate progress in medicine, science and engineering, molecular biology, robotics and much more. The applications are endless.
From a Jewish perspective, this is hardly the first time in our history that the methodology we use to learn and pass along information has changed. As Jews, we have had major shifts in how we study Torah. We moved from an oral tradition to a written one, from scrolls and books to digital forms of transmitting Torah — like Sefaria, the online database and interface for Jewish texts — that make instantly accessible the repository of the most central Jewish texts, including Torah, Talmud and Midrash.
Yet what has remained constant throughout the ages is reading Torah each week from the scroll. Something about it is valued enough to keep this tradition in place. The scroll is handwritten — with no vowels or punctuation — requiring the reader to spend a great deal of time learning how to read the ancient text. It is the least efficient method of transmitting information, but, when it comes to Torah, we are not looking for efficiency.
As Sefaria’s chief learning officer, Sara Tillinger Wolkenfeld, recently said on the Shalom Hartman Institute’s “Identity/Crisis” podcast: “When it comes to Torah study, on some level we would say, even if you came out with the best answers, if you only spent five minutes doing it, that’s less valuable than if you spent an hour doing it or two hours doing it.”
It is said that when we study Torah with at least one other person, the shekhinah — the feminine and most accessible aspect of God — dwells among us. At the time when we are opening our hearts and minds to growth — when we are engaged in spiritual connection — God is with us. Indeed, when I am in conversation with someone, I am receiving much more than just their words; I am receiving a whole life behind that language.
But with a bot, there is nothing behind the veil. A vital essence of communication is rendered meaningless; there is no possibility of a soul connection.
At the foot of Mount Sinai, the Israelites waited 40 days and 40 nights for Moses to descend. In that time, they ran out of patience and lost their faith, casting a golden calf to serve as their god. The idol was created out of a yearning for an easy solution to a mounting crisis. The Israelites wanted a god they could see, touch, understand and manage. The golden calf was tangible, a concrete representation of their desire for answers. But ultimately, it would never be able to satisfy the parts the worshippers were looking to nourish because it was soulless. There was no substance within — just as there is no ghost in the machine.
A friend recently told me that they had used ChatGPT to draft thank you emails for people who’d helped them with a project. They were so pleased because it made the task easy. But what is lost when we look for the easy way?
Something unquantifiable happens during real communication. When we write a thank you note, we instinctively embody the middah (the ethic) of gratitude — even if for just the fleeting moment when we’re considering our words. And our gratitude is consummated when our words are read. We create a genuine connection.
Unless we’re very careful about when and how we use this powerful new technology, we risk surrendering a part of ourselves — and pouring our energy into artificial connections. As AI becomes integrated with other technologies — like social media — we risk developing artificial relationships. And as it becomes more sophisticated, we might not even know that we’re interacting with artificial intelligences. “Social media is a fairly simple technology and it just intermediated between us and our relationships,” yet it still caused so much havoc, Center for Humane Technology co-founder Tristan Harris said on his podcast. “What happens when AI agents become our primary relationship?”
The Torah tells us: “I set before you life and death, blessing and curse. Choose life that you may live.” Choosing life means choosing life-affirming relationships. Holding space for one another’s life experiences. Leaning into compassion. Connecting with one another. Seeing ourselves in one another. Valuing deep engagement, not just efficiency. And recognizing the unity of God and all of God’s creation.
At the heart of a life of meaning is being present to life — something our machine overlords can never do better than we can.
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Anti-BDS order will test Mamdani on day one
Outgoing New York City Mayor Eric Adams is immediately testing his successor’s position on the boycott Israel movement as Zohran Mamdani takes office, at a moment when the city’s Jewish community remains divided over the next mayor’s priorities and his stance on Israel.
On Wednesday, Adams signed an executive order barring city agencies from participating in Boycott, Divestment and Sanctions efforts, which would pre-empt any moves by city officials to divest from Israel Bonds and other Israeli investments. Mamdani, a strident critic of Israel, has pledged to end the city’s decades-long practice of investing millions in Israeli government debt securities and has said he would order the arrest of Prime Minister Benjamin Netanyahu if he visits New York.
Mamdani’s transition team had no immediate comment.
But Adams was prepared for a response. “If the incoming administration wants to reverse” the executive order, then “that is on their watch,” he said.
Why ban BDS now?
Adams announced the measure in remarks at the North American Mayors Summit Against Antisemitism, organized by the Combat Antisemitism Movement, in New Orleans, Louisiana. “You are being targeted,” Adams said. “And we have to be as intelligent and as focused, as strategic as possible. … That’s why I am signing an executive order today to deal with BDS, so we can stop the madness that we should not invest in Israel.”
Fabien Levy, the deputy mayor for communications, said the move, weeks before Adams departs, was “a flag in the ground” to state that the current administration “will not waver in the fight against antisemitism.”
New York City is home to the largest concentration of Jews in the United States. Many Jews view the bonds as a bulwark against the BDS movement, whose co-founder has stated that the goal is to apply economic pressure on Israel to end its occupation of the West Bank and to abolish Israel as a Jewish state.
The city’s investment in Israeli bonds was a flashpoint in the Democratic primary for mayor and in the general election. Mamdani, who co-founded the Students for Justice in Palestine chapter at Bowdoin College, pledged to publicly back the movement to boycott Israel. In an interview with the Forward in April, Mamdani said he would end Adams’ policies that he regarded as a violation of international law and human rights.
The city’s Jewish voters split in the competitive mayoral election last month — with former Gov. Andrew Cuomo receiving the support of most voters who identify as Jewish and dominating in Hasidic and Orthodox strongholds, while Mamdani got 31% of the vote and swept progressive Jewish neighborhoods in Brooklyn and Manhattan on his way to a citywide win. A recent poll of 745 American Jews by the Jewish People Policy Institute found that 64% of respondents view Mamdani as both anti-Israel and antisemitic, and 67% believe his election would make New York City’s Jews less safe.
Nonetheless, Mamdani’s positions on BDS and stance on the Israeli-Palestinian conflict resonated with a plurality of voters. Nearly half of Mamdani voters, 49%, said his position was a factor in their support, according to a CNN exit poll.
Levy, who is Jewish and accompanied Adams both on his four-day farewell trip to Israel and to Louisiana, said that the mayor is sending a message about what the city’s values are, “even if hating Israel has suddenly become ‘the cool thing’ by some.” In meetings and public remarks during his swing in Israel, Adams pointed out that Mamdani won with 50.4% of the vote, and that his policies were not popular. Mamdani met with Adams at Gracie Mansion earlier this week, a meeting that was kept private.
Mamdani will also have to decide whether to disband the recently-created mayor’s office to combat antisemitism, which has pursued a measure adopting the controversial International Holocaust Remembrance Alliance definition of antisemitism, which considers most forms of anti-Zionism as antisemitic. He’ll also need to decide whether to take action on Adams’ new New York City–Israel Economic Council, an initiative to strengthen economic ties with the Jewish state.
What the executive order says
Adams’ anti-BDS order bars agency heads, chief contracting officers and other mayoral appointees with contracting authority from adopting practices that discriminate against Israel or Israeli citizens. It also directs the city’s chief pension administrator and pension trustees appointed by the mayor not to support divestment from Israel Bonds or other assets.
Brad Lander, the outgoing city comptroller overseeing pension fund investments and a Mamdani ally, ended the city’s half-century practice of investing millions in Israeli government debt securities in 2023 when the holdings matured.
At the time, the city’s pension funds held $39 million in Israel Bonds, with a roughly 5% return. Lander, who is Jewish, maintained that he was following the city’s policy of avoiding foreign sovereign debt, treating Israel the same as other countries rather than giving it special treatment in the pension portfolio.
City pension funds also held more than $315 million in Israel-based assets, including nearly $300 million in common stock and over $1 million in Israeli real estate investment trusts.
Mark Levine, the comptroller-elect who is also Jewish, pledged to repurchase the bonds as part of the city’s portfolio. “This has been a rock-solid investment for decades,” he said. “Israel has never missed a bond payment, and a good, balanced portfolio should have global diversity.”
The post Anti-BDS order will test Mamdani on day one appeared first on The Forward.
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Senate Foreign Relations Committee advances Yehuda Kaploun as antisemitism envoy, with some dissent
(JTA) — Rabbi Yehuda Kaploun moved a step closer to becoming the next U.S. antisemitism envoy on Wednesday, as the Senate Foreign Relations Committee voted to advance his nomination in a divided 14-8 tally that reflected the partisan tensions surrounding his bid.
All 12 committee Republicans supported Kaploun, while only two Democrats — Sen. Jeanne Shaheen of New Hampshire and Sen. Jacky Rosen of Nevada — joined them.
Kaploun, a Chabad rabbi, businessman and 2024 Trump campaign surrogate, used his November confirmation hearing to highlight his personal encounters with antisemitism and to emphasize education, particularly about the Holocaust, as the central tool for combating hatred.
But Democrats focused instead on the administration’s approach to right-wing antisemitism, pressing Kaploun on Trump’s failure to denounce the extremist influencer Nick Fuentes after a recent interview conducted by Tucker Carlson. Kaploun avoided direct criticism of Trump, stressing free speech principles while asserting that the administration “is clear in condemning antisemitism.”
The vote came two weeks after 18 House Democrats urged the Senate to reject Kaploun’s nomination, citing his past partisan comments and legal controversies previously reported by the Jewish Telegraphic Agency. Shaheen said Wednesday she remained concerned about those remarks but hoped Kaploun would “be above partisanship” if confirmed, according to Jewish Insider.
Speaking soon after the vote at the Combat Antisemitism Movement’s North American Mayors Summit in New Orleans, Kaploun framed the challenge in civic terms.
“Antisemitism is anti-American. Racism is anti-American,” he said. “Myself, the president, the secretary of state, and the entire administration are going to work tirelessly to make sure religious liberty, justice, and restoring respect for humanity for everybody is the goal.”
The post Senate Foreign Relations Committee advances Yehuda Kaploun as antisemitism envoy, with some dissent appeared first on The Forward.
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Campus Frontlines: Professors and Students Continue to Fuel Antisemitism
A pro-Hamas group splattered red paint, symbolizing spilled blood, on an administrative building at Princeton University. Photo: Screenshot
There may be a ceasefire between Israel and Hamas, but on university campuses globally, antisemitism has yet to end. The encampments that took up space both on the lawns of universities and on the front pages of newspapers may be gone, but the new form of antisemitism, one that student leaders and professors are driving, is not.
The top global universities are expected to train students to become the next leaders in society. That requires complex courses to be taught with accuracy and objectivity.
This is not the case at Princeton, however. One course, entitled Gender, Reproduction, and Genocide, is scheduled for the spring 2025-2026 semester.
Taught by Nadera Shalhoub-Kevorkian, the course is said to explore “genocide through the analytic of gender” and specifically will focus on the “ongoing genocide in Gaza.”

In the course, students will “engage reproductive justice frameworks,” suggesting that Israel is committing genocide by deliberately targeting institutions that would prevent women from becoming pregnant. However, this claim, spread by the UN, has no factual basis.
UN’s fake “genocide report” accuses Israel of intentionally striking Gaza Al-Basma IVF clinic to destroy embryos to “prevent births” and “destroy future of Palestinians.” This claimed attack is a key aspect of the claim. But there is ZERO evidence for any of it. Analysis: 1/ pic.twitter.com/t6n855r5an
— Aizenberg (@Aizenberg55) September 17, 2025
The UN report relies on a 2024 ABC News story that claimed an IDF shell was deliberately fired at an IVF clinic in December 2023, allegedly destroying more than 4,000 embryos with the intention to “prevent births.”
But even ABC News and its sole source, who was not present at the time, could not verify that an IDF shell caused the damage. In fact, a wide-angle photo of the scene shows a nearby high-rise building visibly damaged, while the IVF clinic itself appears fully intact.
If the course’s entire framework being held up by falsified information wasn’t enough, it also seeks to compare the history of the “genocide” in Gaza to other genocides, including the Holocaust. There is no lack of moral clarity more evident than flattening the Holocaust into a political talking point. No comparison can be made between a war of defense and the industrialization of murder that the Nazis waged against the Jewish people.
Yet, this vile comparison does not come as much of a surprise, considering the professor herself has, in the past, denied the murder and assault of Jews.
Antisemitism from faculty is not limited to academic courses. A Students for Justice in Palestine (SJP) chapter at University College London hosted Samar Maqusi as part of a series titled “Palestine: From Existence to Resistance.” Although the lecture was advertised as a discussion on the origins of Zionism, Maqusi instead promoted classic antisemitic tropes, including that Jews require the blood of gentiles for making their “special pancakes,” referring to a medieval blood libel in which Jews use the blood of gentiles for making matzah.
Antisemitism at UCL Event With University Research Fellow
A StandWithUs UK student shared this recording with us, exposing awful comments made by a UCL academic during a lecture at University College London.
During a lecture titled “The Birth of Zionism”, delivered by Dr… pic.twitter.com/0RF9Ooz3d6
— StandWithUsUK (@StandWithUsUK) November 13, 2025
Unfortunately, many discussions of Zionism on university campuses come from those with hostile and thus inaccurate beliefs on what it truly means to be a Zionist.
Even in an interfaith discussion at the City College of New York, a Hillel director was told he was “responsible for the murder” of Gazans and caused “disgust” in other participants because he was a Zionist. Activist and student groups further condemned the interfaith discussion. Not in favor of defending the Hillel director whose sole wrongdoing was being a Jew, but because interfaith efforts were causing the “normalization of Zionism.”
In warping the definitions to fit the narrative of the speaker or lecturer, lectures and campus spaces have become breeding grounds for bias and thinly veiled antisemitism.
Antisemitic Student Voices
Student leaders and activists have also frequently isolated their Jewish peers.
At The Harvard Crimson, one column suggests that there are some “visions of Zionism more morally objectionable” and therefore one might “feel wary of staying friends with Zionists.” It should then be no wonder to the author why Jewish students feel isolated on campuses.
This becomes all the more problematic when the students elected to represent the entire student union are not neutral nor representative on complex issues, particularly regarding the Israeli-Palestinian conflict at large.
At the University of Oxford, the Oxford Student Union elected Arwa Elrayess as the incoming president. She has been part of a no-budget documentary on the pro-Palestine protests that erupted after October 7. In one post promoting the film, Elrayess makes the moral equivalence between the Holocaust and the war against Hamas in Gaza by comparing the deaths of Anne Frank and Hind Rajab, a Gazan civilian.

Elrayess is meant to represent all students equally. Still, her posts suggest otherwise and are part of a worrying trend of using Jewish trauma to uncritically discuss Israel’s war.
As the current academic year continues, it remains clear that the issue of antisemitism on campus has not gone away, nor can it be afforded to be swept aside and ignored. When courses are built on debunked claims and student leaders use Holocaust inversion to further their anti-Israel narratives, it becomes evident that this issue is not isolated but rather is systemic, requiring urgent and sustained action.
Jewish students on campuses worldwide deserve the same safety and respect as any other student, and all students deserve an education grounded in truth and accuracy. The moral and intellectual integrity of higher education depends on confronting antisemitism directly, rather than allowing it to fester under the guise of activism or academic freedom.
The author is a contributor to HonestReporting, a Jerusalem-based media watchdog with a focus on antisemitism and anti-Israel bias — where a version of this article first appeared.
