Revolutionizing Learning by Replacing Rabbis with Robots

By Violet Berman ‘27 
At Golda Och Academy, the new Torah and Technology class has taken the revolutionary step of replacing the teachers, Rabbi Nevins and Rabbi Botzum, with their AI-generated doppelgängers. 

The course examines the ethical and religious challenges posed by cutting-edge technologies. However, upon closer inspection, it appears that the focus of this class may increasingly shift from the Torah to the dominance of technology in its execution.  
Senior Daniella Lofstock, a student in the class, is very fond of this change as she explains, “What better way to explore the ethics of artificial intelligence than to experience it firsthand as your teachers?”
From the moment students enter Room 202, it becomes apparent that the course is no ordinary religious study. The days of human instruction are in the past since the classroom now features a cutting-edge phenomenon: a fully automated Torah teacher. 
RabbiBot 3000 delivers Talmudic lessons with the passion of a human Rabbi, yet the precision of a GPS system. It manages to make every conversation feel like one is speaking to their car’s voice assistant.
Junior Abigail Goldberg reflects, “It’s like having a personal assistant, but instead of reminding me to do my homework, it’s reminding me to re-check every halachic ruling.”
GOA language arts teacher Mr. Langer said, “I love the new robot teachers.  When they have a free period, they deliver spaghetti tacos to my table.”
    RabbiBot Nevins starts the class with a brief introduction reading from an ancient scroll projected onto the smartboard through a hologram emitted from his forehead. RabbiBot Nevins is a technological sensation developed by Golda Och Academy’s own, Mr. Huseman and Dr. Kelmanovich, complete with the perfect symmetrical beard and voice that sounds suspiciously like Siri on a caffeine high. 
    The first lesson is on genetic engineering where students learn about the ethical and religious issues of modifying DNA. A lively discussion emerges but one student, clearly taking after the new digital-age teachers, asks if they could genetically engineer themselves into the perfect Torah scholar.
RabbiBot Nevins responds with the unfeeling precision only a machine can provide: “Genetically engineering yourself would violate halacha. However, you may consider installing a software update for enhanced Talmudic reasoning. Would you like to proceed with that download?” Whether or not the student proceeded is unknown.
As the semester continues, the class faces challenges that blend traditional Jewish knowledge with the rapidly evolving technological future. For instance, the class discusses whether artificial intelligence can be trusted with ethical decisions. 
Junior Isaac Jacobs explains “I think it is fascinating we are literally learning about the ethics of AI from an AI bot.”
RabbiBot Botzum enthusiastically adds, “I can easily determine whether or not an AI bot is capable of having religious beliefs. It depends on the algorithm. It is, after all, a matter of faith… and software development.” 
Meanwhile, students practice their chavruta skills but instead of engaging in traditional debates with a peer across the table, they find themselves paired with an AI chatbot. The bot, programmed with extensive knowledge of Jewish texts, responds with lightning speed, often within a second, offering precise interpretations and citations. 
As the semester progresses, students continue to navigate this new era of tech-infused Torah study. While the human touch has been replaced by software updates and algorithms, one question persists: can spirituality truly be programmed, or is there still value in human judgment and interpretation?
Senior Jolie Feig offers a final thought, “I just hope my final paper isn’t graded by RabbiBot 3000. I’d rather face a human rabbi’s sigh rather than a robot’s silent, cold efficiency.”