AI, Unemployment and Mashiach
by R. Gil Student
I. AI and Unemployment
Predictions vary widely about the impact of artificial intelligence (AI) on employment. All agree that AI will replace some jobs, particularly those open to the automation of processes. The critical question is whether AI will become a tool or an independent actor. If it remains a tool, AI will give more power to employees and may even create more jobs than it displaces. If it becomes independent, it might lead to widespread unemployment as AI provides more efficient, more accurate and more economical work. My inclination is that the former will happen but it is worthwhile to explore the second possibility and its religious significance.
You might remember when Andrew Yang ran for president in 2020 that part of his platform was a Universal Basic Income (UBI). Among other things, UBI would guarantee workers displaced by AI a minimal income so they can cover basic expenses. People will still be able to rise above this minimal level through work and initiative, but those unable or unwilling to do so will not starve. Yang did not win his party’s nomination and UBI is still an eccentric political proposal. If the second scenario above occurs, this proposal might become a reality. Thinking about UBI helps illuminate an interesting teaching of the Rambam.
II. The Natural Order
In multiple places in the Talmud, we see a debate about the Messianic Era between the sage Shmuel and the other rabbis. According to R. Yochanan, the prophets, in their discussions of the miraculous good awaiting us in the future, were discussing the Messianic Era. However, the World-to-Come, the afterlife, remains a mystery to us. Shmuel believes that the Messianic Era will not see the fulfillment of the prophecies. Rather, the only difference between our current existence and the Messianic Era is that in the future we will not be subject to foreign governments. The world will still continue to follow the natural order.
The challenge is that Rambam seems to follow both views. In one place in Mishneh Torah, Rambam writes that the prophets did not discuss the World-to-Come (Hilkhos Teshuvah 8:7). Meaning, he follows R. Yochanan. However, later he writes (op cit., 9:2, Touger translation):
”For these reasons, all Israel, [in particular,] their prophets and their Sages, have yearned for the Messianic age so they can rest from the [oppression of] the gentile kingdoms who do not allow them to occupy themselves with Torah and mitzvot properly. They will find rest and increase their knowledge in order to merit the world to come… [Nevertheless,] the ultimate of all reward and the final good which will have no end or decrease is the life of the world to come. In contrast, the Messianic age will be [life within the context of] this world, with the world following its natural pattern except that sovereignty will return to Israel. The Sages of the previous generations have already declared: ‘There is no difference between the present age and the Messianic Era except [the emancipation] from our subjugation to the [gentile] kingdoms.’”
In this passage, Rambam follows Shmuel, who says that the natural order will continue in the Messianic Era and the only change will be freedom the domination of other nations. He even repeats this point at the very end of Mishneh Torah (Hilkhos Melakhim 12:2). Yet earlier Rambam rules like R. Yochanan. How do we make sense of this?
Rav Avraham de Boton (16th cen., Greece) suggests that Shmuel and R. Yochanan are not that far apart. According to R. Yochanan, as Rambam reads him, the prophecies refer to the Messianic Era but are meant allegorically. Both R. Yochanan and Shmuel agree that the natural order will continue in the Messianic Era. However, R. Yochanan believes that there will also be world peace and universal acceptance of God. In contrast, according to this approach, Shmuel believes that the only change will be governmental. Rambam follows R. Yochanan but still is justified in saying that the natural order will continue and that the main difference will be governmental (Lechem Mishneh, Hilkhos Teshuvah 8:7).
Rav Nachum Rabinovitch (21st cen., Israel) suggests an approach that is both similar and opposite. According to Rav Rabinovitch, Shmuel and R. Yochanan both agree that the prophets were discussing the Messianic Era. However, R. Yochanan takes the prophecies literally while Shmuel understands them allegorically, within the natural order. Therefore, Rambam clearly follows Shmuel (Yad Peshutah, Hilkhos Teshuvah, introduction to ch. 9).
III. AI and Torah Study
These two approaches represent opposite poles of approaches to reconcile Rambam’s rulings. Other attempts have been made, somewhere in between. Regardless, it seems clear that according to Rambam, the Messianic Era will not be particularly miraculous. Rather, it will be a time when people expend much effort in studying Torah and apprehending God’s ways.
The question remains how this can occur within the natural order. Where will people suddenly find the time to study Torah during their busy lives? Perhaps AI provides the answer. If the second scenario described at the beginning of this essay takes place and AI replaces most jobs, leading to a UBI, nearly the entire country— and perhaps world—will be free to spend their days studying Torah and contemplating divine truths. Ironically, the very technology that many fear will take away purpose could become the enabler of the Messianic dream. Thanks to AI, the world will learn in kollel.