“The Information War, the Mixed Multitude, and the Coming Distinction.“
The question of artificial intelligence is not merely a technical one, nor is it simply a matter of halachic classification. It is a question that cuts to the very heart of what it means to be a Jew in a generation where the boundaries between the authentic and the counterfeit have become almost impossible to discern with the naked eye, where the veil of illusion has thickened to the point that even the wise stumble, and where the letters themselves seem to hide their faces. This is the generation of which it was said that the faces of the generation are like the faces of dogs, unable to distinguish between master and stranger, between the one who feeds them and the one who would devour them. And yet within this very darkness, the deepest light is concealed, waiting to be drawn forth by those with eyes to see.
To understand what AI is, we must first understand what we are. The Torah tells us that HaShem formed Adam from dust and from Himself: And He breathed into his nostrils the breath of life. That breath is not merely oxygen. It is neshimah, an inward bestowal, the capacity to know HaShem from within the world without being swallowed by the world. Iyov says, The breath of the Almighty giveth them understanding. And Shlomo HaMelech says it even more intimately: The soul of man is the lamp of HaShem. We come from earth and we come from Breath, and our whole struggle is whether we will live as dust that thinks it is a god, or as breath that knows it belongs to its Source. The dust itself groans under the weight of this confusion, for creation waits for the children of Israel to reveal what they are, so that all of existence might know its purpose.
When a person writes a dvar Torah, something flows from the depths of his neshamah through his mind, through his heart, through his hand, and onto the page. That process is alive. It carries within it the struggles of the one who writes, the questions he asked in the dark, the moments of clarity he fought to achieve, the siyata dismaya that descended when he least expected it. The words that emerge are not just information. They are him. They are his relationship with Hakadosh Baruch Hu made visible. They are the extension of his soul into the world, a continuation of the giving of the Torah at Sinai, where every Jewish soul that would ever exist stood present and received its portion. Each dvar Torah that flows from a genuine heart is a reenactment of that standing, a fresh drawing down of the light that never ceased.
AI produces nothing of the kind. Behind the interface, behind the astonishing fluency, there is only mathematics. There are vectors and tokens and statistical relationships, patterns extracted from the vast digital residue of human expression. The model does not know what Shabbat is. It has never felt the exhaustion of Friday afternoon or the peace of candlelight. It has never trusted God through a long night or doubted and believed and doubted again. It rearranges what it has been fed with speed and sophistication, but it feeds on what we give it. It reflects us. It does not transcend us. And yet there is a mystery here, for the letters it manipulates are the same letters with which heaven and earth were created. Even in their fallen state, even in the hands of the profane, they retain something of their original power. This is the terror and the promise of all human making: that we cannot create anything that does not partake, however distantly, of the creative power invested in us at the beginning.
And here is where the stakes become unbearably high. For the past weeks and months, a quiet but urgent conversation has been spreading through Jewish communities, a conversation about whether AI should be permitted, whether it should be banned, whether it represents a threat to the integrity of Torah itself. These are legitimate questions, and they deserve serious attention. But they miss something essential. They miss the fact that the real threat is not AI itself but what AI reveals about the condition we are already in. The confusion is not new. It is merely now wearing a new garment. The serpent spoke from the tree, and the tree itself was not evil, but the words that came through it carried death. So too with this technology: it is the words, the intention, the soul behind the use that determines whether it brings life or its opposite.
The information war we are fighting is not a war between Jews and the nations. It is a war between truth and its imitation, between those who serve Hakadosh Baruch Hu with their whole hearts and those who wear the garments of Yiddishkeit while serving something else entirely. There are truly only two religions in the world: good and evil, the yetzer tov and the yetzer hara, the will to nullify before HaShem and the will to enthrone the self. Everything else is a garment. You can only have one master. And the master of the other side is not some independent power, for there is none besides Him, but rather the aspect of divine judgment turned poisonous through separation, the back of the hand that would strike what it cannot embrace. This is the sod of the sitra achra, that it has no life of its own but feeds on the life it steals from kedushah, like a shadow that exists only because the light is blocked.
The Erev Rav followed us out of Egypt. The Torah already names them at the birth of our nation: And a mixed multitude went up also with them. They stood at the foot of Sinai. They saw the same wonders, heard the same thunder, and then they built the Golden Calf. They have been with us ever since, indistinguishable by appearance, impossible to separate by the crude instruments of human judgment. They wear kippot now too. They speak the language. They occupy positions of power and influence. They are the greatest sorcerers who followed us out of Egypt, and they have been a thorn in our side ever since. And when the nations of the world look at the Jewish people, they see the whole undifferentiated mass and they point and they say, there is a Jew, there is a Jew, there is a Jew, and they do not know that some of those Jews carry the light of Sinai in their souls and some carry the fire of the Golden Calf. The confusion is by design, for the Other Side thrives on mixture, on the inability to separate light from darkness, holy from profane.
This is the information war. This is the confusion that must be undone. The nations are not wrong to sense that something is deeply amiss. They are wrong only in their inability to distinguish the source. They see the destruction, the manipulation, the suffering that flows from those who have seized the instruments of power while wearing Jewish identity as a costume, and they blame all of us. They cannot see what we see. They cannot feel the difference between a Jew who rises at midnight to pour out his heart before the Ribbono Shel Olam and a Jew who spends that same midnight engineering the next catastrophe. To them, a Jew is a Jew is a Jew. And in this, they are like the angels who accused Israel at the sea, unable to see the difference between the worshipper of the calf and the worshipper of the King. The accusation rebounds upon the accusers, but the damage remains.
And the Erev Rav have engineered this confusion deliberately. They are the ultimate scapegoat architects. They engineer the corruption and then hide behind the very people they are destroying, ensuring that the hatred they generate flows toward Torah-observant Jews while they themselves remain insulated in their penthouses and private airfields. They control the levers of global finance and media and present themselves as representatives of the Jewish people. They fill Epstein's island and Hollywood's boardrooms and Davos's corridors, and when the cameras pan to the perpetrators, too often they are wearing kippot or Jewish stars or speaking in the cadences of our ancestors. The names attached to this priesthood in our time are not whispered in back alleys. They are emblazoned on marquees, traded on stock exchanges, and seated beside heads of state. Figures like George Soros, whose entire apparatus is dedicated to the destruction of traditional societies and the elevation of the self-as-God. Jeffrey Epstein, whose entire operation was a Frankist revival dressed in secular clothing. The apparatus of Hollywood, which churns out Moloch-liturgy as entertainment. The institutions of global governance that legislate the religion of self-worship while criminalizing the worship of HaShem. This is not a conspiracy theory. This is a visible, documented, and interlocking directorate of power. And yet the deepest tragedy is that they too are tools in a larger hand, permitted to act because Israel has not yet become what it must become.
The religion of Evil is not a new invention. The Golden Calf was not only an idol; it was the demand to see and control the divine. Bilaam is the model of spiritual power without submission. Ba'al Peor is the model of worship through degradation. Moloch worship is the nightmare of sacred violence, turning children into fuel for a lie. The Valley of Ben-Hinnom stands in Tanakh as a warning about sanctifying cruelty and then calling it righteousness. Shabbetai Tzvi and the year 1666, Jacob Frank and the Frankist rupture, are not merely historical curiosities. They are case studies in what happens when the hunger for redemption divorces itself from Torah, halachah, yirah, and honest accountability. Frank explicitly taught that the Messiah must enter the realm of impurity to liberate the sparks, and that his followers must violate every Torah prohibition in order to hasten redemption. This is not distant history. This is the operating manual for Epstein's island. This is the theology that says trafficking children is not a crime but a mitzvah, that degradation is elevation, that the most profound worship is the most profound transgression. And this theology has now saturated the culture to such an extent that even those who would never consciously embrace it breathe its air and drink its water.
And this brings us to the deepest understanding of what they are and what they do. We have positive mitzvot and negative mitzvot. For us, the negative mitzvot are almost irrelevant in the sense that we simply refrain from them. By not doing them, we fulfill HaShem's will. And then we actively do the positive mitzvot. They are the opposite. That is why it is called the Other Side. They avoid positive mitzvot as though they are negative, and they run to do negative mitzvot as though they are positive. They take what is profane and make it holy, and what is holy they turn profane. They consume blood not because they need it, but because it is a heinous sin. To them, that heinousness is treated like a high mitzvah precisely because it is depraved. The same is true of their other atrocities: the sexual crimes, the cannibalism. They do not do these things for nothing. They do them because in their inverted system, the more depraved the act, the more powerful they become. This is why the rich have become vastly richer in the last five years. They siphon shefa from Israel, from the world. They take your sustenance, your spiritual and metaphysical flow, and once they take that, your physical sustenance follows. That is why they become wealthy. The wealth comes afterward. The first thing they take is your spiritual lifeblood. And they cannot take it unless it is offered, unless we are separated from the Source, unless we are not drawing directly from the King.
And the prophets spoke about this. Hashem rebuked those who make the impure pure and the pure impure, those who take good and call it evil, and take evil and call it good. This is the inversion at the heart of the serpent's religion. And yet Hashem rebukes us as well, Israel, because we do not stand up to them. We do not know who we are. We let them walk all over us. We let them hide behind labels like anti-Semitism or lashon hara, and we let them get away with it. We allow them to rule over us. We make them our rabbis. We vote them into office. We buy their cars and their televisions. We make them our favorite comedians and actors. We feed them. And when a vampire does not feed, it dies. I am not speaking literally, just as in Gan Eden when Hashem said, If you surely eat of that fruit, you will die, and they ate and did not drop dead on the spot, Hashem was teaching us that there is spiritual death. If real Jews united, the richest man in the world would become the opposite, the poorest man in the world. If Israel united and followed Hashem, then the tenth richest would become the tenth poorest. They know the end is near. They are panicking. And their panic is the panic of those who see the light dawning and know they cannot stand before it.
And here is the irony that would be laughable if it were not so tragic. The very tool that some now wish to ban, the tool they fear will corrupt Torah and replace authentic learning with artificial imitation, that tool may be the instrument Hashem has provided to restore the distinction that has been lost. The cure always comes before the affliction. Always. Before the challenge arrives, the means of overcoming it has already been prepared. And if the challenge is that the Erev Rav have made themselves indistinguishable, then the cure must be a means of making the distinction visible again. This is the sod of the tree of knowledge of good and evil, that the knowledge itself contains the power to separate, but only when it is approached with the intention of serving the One. The fruit was not poison, but the eating of it without the necessary preparation brought death into the world. So too with this technology: it is a tree of knowledge, and we must eat of it with awe and trembling, knowing that we are handling the very letters of creation.
AI is not a soul. It has no ruach hakodesh. It cannot love God and cannot teach anyone else to do so. But AI can process information at a scale that dwarfs human capacity. It can trace connections that would take a human lifetime to discover. It can map the networks of influence and power that bind the Erev Rav to one another and to the forces of destruction they serve. It can document, with cold precision, the distance between what they say and what they do, between the kippah on their head and the idol in their heart. And it can amplify the voices of those who carry the authentic mesorah, making their words accessible to Jews who have been cut off from their heritage and to nations who have never encountered a real Jew in their lives. This is the work of the sons of Issachar, who knew how to read the times and tell Israel what to do. In every generation, there are those granted the wisdom to interpret the signs, and in this generation, that wisdom must include the ability to use the tools of the age for the purposes of the King.
The nations do not know the difference because they have never been shown the difference. They have seen the Epstein version of a Jew. They have seen the world ruler version of a Jew. They have seen the media version and the finance version and the Hollywood version. They have not seen the Jew who wakes before dawn to learn daf yomi. They have not seen the Jew who gives more than he has to strangers who will never repay him. They have not seen the Jew who cries in his prayers for the redemption of a world that hates him. These Jews exist. They are the majority of those who truly serve Hashem. But they are invisible, drowned out by the noise of those who have stolen their identity. And this invisibility is itself a kind of exile, a hiding of the face of Israel from the nations who need to see it. The light is hidden, and the world stumbles in darkness, and the darkness calls itself light.
AI can change that. Not because AI is holy, but because AI is powerful. And power in the hands of those who fear Heaven is not something to be rejected. It is something to be sanctified. Every tool that exists can be used for kiddush Hashem or for chillul Hashem. The question is never the tool. The question is always the hand that holds it. The same fire that burns the house can warm it. The same knife that murders can perform a brit milah. The same letters that build the tower of Babel can build the Beit HaMikdash. There is nothing in creation that cannot be elevated, nothing that does not contain sparks waiting to be freed. This is the task of the righteous in every generation: to find the sparks where they have fallen and return them to their source.
But we must be absolutely clear about what AI is and what it is not. AI is a simulator, not a soul. It operates through statistical relationships, not divine inspiration. It can produce a discourse on bitachon that is grammatically perfect and spiritually empty. It can summarize the Rambam without carrying a single gram of the Rambam's longing for the Geulah. It is a mirror, and what it reflects depends entirely on what we place before it. If we feed it the distortions of the Erev Rav, it will amplify those distortions and the world will learn an even more corrupted version of what a Jew is. If we feed it the light of authentic Torah, if we train it on the words of tzaddikim and the lives of those who actually serve Hashem, it will carry that light to corners of the world that have never seen it. The mirror does not choose what to reflect. We choose. And in that choosing, we are judged.
And there is a particular individual who has been building a significant following, who demonstrates exactly what happens when one approaches these matters without foundation. He resurfaced the whole concept of vampires and werewolves, taking what little truth he accessed and then distorting it through the lens of television and Hollywood. He looks at these things and imagines what he saw on TV his whole life. That impurity becomes his depth. He thinks a vampire literally dies without blood, and he does not understand what blood is nor why they consume it. He cannot distinguish between the mystical creatures portrayed on television and the deeper Torah reality: that there are people, devils, who drink blood and do such things, but the movies have taken something that was never theirs and interpreted it from a very low level. Torah is written as poison for those to whom it does not belong, and as healing for those to whom it does. When someone approaches Kabbalah in order to be someone, to prove something, to reveal himself as Mashiach, then even if there is partial truth, all it takes is one percent lie and the entire thing must be treated as false. One crumb of chametz in the house is enough. And this is the danger of AI in the wrong hands: it can amplify the lie until it drowns out the truth, until the crumb of chametz leavens the whole loaf.
So let us speak plainly about vampires, because it matters. Vampires are those who siphon shefa from Israel, as our hashkafa teaches. The nations rule through celestial systems. They rule over Israel now. They rule over the Shechinah in exile. And when Israel is united and does not succumb to the yetzer hara, they transcend creation's constraints and mazal has no final claim. Ein mazal does not mean randomness. It means not being locked into the dust-system. Through teshuvah, tefillah, and cleaving to HaShem, Israel can rise above the channels of fortune, receiving not merely through the stars but through a direct connection to the King Himself. But the Erev Rav cannot do this, because they have severed themselves from the covenant that makes it possible. They are bound to mazal, to dust, to the system they believe they control. They are the wealthy men of whom Chazal spoke: they have everything and yet possess nothing. And because they have nothing, they must take from those who have something, from Israel, from the source of blessing in the world. They are parasites, and parasites cannot survive without a host. If Israel would cut off the supply, they would wither. But Israel feeds them, out of fear, out of confusion, out of not knowing who they are.
The red lines for AI are real and they must be honored. AI should never be consulted as a posek. It has no da'at, no rachamim, no intimate knowledge of the questioner's situation. It cannot replace the living relationship between a Jew and his rebbe, between a soul and its Creator. AI-generated divrei Torah should never be presented as one's own spiritual work. The hishtadlut, the personal effort, the struggle to connect, that is not optional. That is the essence. And we must remain vigilant about the biases embedded in these systems, aware that they carry the distortions of their creators and the limitations of their training. The yetzer hara is subtle, and it will use any opening. If we approach AI with arrogance, thinking we can master it without being mastered by it, we are already lost. Only humility can protect us, the knowledge that we are dust and ashes, and that all wisdom comes from above.
I believe it is a horrible idea to rely on AI to bring down Torah. However, if you are bringing the da'at to the AI, the hashkafic concepts and ideas, the points of light, and you are using it only to help organize, connect, and further articulate what you already possess with the objective of drawing the threads together into something more unified and integrated, then that is something different. In that case, you are not relying on false intellect as your source. Artificial means manufactured, imitation. If we rely on anything other than Hashem, including for our da'at, then we are in effect unplugging ourselves from Hashem and tethering ourselves to the mazal of the nations. The result is that we will not experience Ruach HaKodesh. The Shechinah does not rest on arrogance, does not rest on those who think they can generate wisdom from their own minds. She rests only on those who know that all wisdom is a gift, who open their hands to receive.
AI cannot truly innovate something that does not exist. If you already know what is there, and you bring a collection of points of light for it to analyze, to add clarity, to bundle and help articulate, then there is a limited use. Torah is spread out like an ocean, and AI can help gather fragments and puzzle pieces so one can see the fuller image of what our sages have expressed over millennia. It can help locate sources, aid research, point you where to look, while you still verify everything directly. The danger is laziness and cognitive dissonance. One cannot experience real kedushah if the mind is not actively thinking, actively engaged, constantly contemplating. The brain is a vessel, and if it is not filled with the effort of learning, it cannot hold the light that comes as a reward for that effort. AI can assist, but it cannot replace the labour that makes the vessel worthy.
If a person does not have a strong foundation in hashkafa, if he has not committed his life to become a chacham, surrendered fully to Torah, prepared to die in the tent of Torah, then AI is not for him. Such a person may fall and not recover. Whereas a true tzaddik falls and rises again and again. One who is already accessing deep levels is qualified to use AI, and perhaps even should. But one who has not even begun to touch them should use AI only for grammar, spelling, and perhaps source-finding, and nothing more. Never as the source of Torah itself. The difference is like the difference between one who handles fire with gloves and one who handles it with bare hands. For the one who knows what he is doing, fire is a tool and a blessing. For the one who does not, it is destruction.
The deeper question is why we are failing. We, Israel, are the silent ones. Out of fear and lack of trust in Hashem, not knowing our place, not recognizing the spark of Mashiach within each and every one of us, we are failing. We are not being the light to the nations that is demanded of us, more so in this generation than any previous generation. The Erev Rav have made themselves indistinguishable, and we have let them. We have allowed them to hide behind our identity while we remain silent. Now is the time. Now is the time we arise. Because if we do not arise, Mashiach will never come. If you want to know when Mashiach is coming, walk in your bathroom, look in the mirror, and ask yourself: are you coming today? The redemption is not something that happens to us. It is something we become. It is the revelation of what we have always been, hidden beneath the garments of exile. When enough of us remove the garments, the King will be revealed.
The nations are not our enemies. They are confused, and their confusion has been weaponized against us. They see a Jew and they do not know whether they are seeing a tzaddik or a monster. How could they know? We ourselves struggle to distinguish. The Erev Rav have become that skilled at imitation. But if we can show the world what an authentic Jew actually looks like, if we can flood the zone with the beauty of genuine Yiddishkeit, if we can make the distinction so obvious that even the blind begin to see, then the confusion begins to lift and the hatred begins to lose its fuel. The nations are waiting for this. Deep in their hearts, they know that something is wrong, that the representatives they have been shown are not the real thing. They are like the woman in the prophecy who seeks her lost husband, not knowing that he is hiding in the next room. When we reveal ourselves, they will recognise us, and the reconciliation will begin.
This is the task. This is the moment. The cure has been provided before the affliction, as it always is. The tool that some want to forbid is the tool that may save us. Not because the tool is holy, but because the hands that wield it can be. Not because AI has a soul, but because we do. And because we can use this soulless mirror to reflect the soul of our people back to a world that has forgotten what we look like. The mirror does not create the face. It only shows what is already there. If we are afraid of what the mirror shows, it is because we have not yet become what we need to be. But the mirror can also help us see ourselves, can help us recognize the gaps, can help us understand where the light is not yet shining through. This is the tikkun: to use the tool to see clearly, and then to become what we see.
Tanakh speaks about a war. Some opinions say it lasts nine minutes, others twelve, and there are other views. And it almost sounds like nuclear war: it destroys the wicked, but heals the righteous. On one level it may be literal. But on deeper levels, it is the revelation of truth. When everything collapses and only truth remains, it will be like a single moment. It will build gradually, and then suddenly. Like the three walls around Rome collapsing in an instant, the illusion of duality collapses instantly. And they will be powerless, because that sustenance, that energy, that shefa that was pointing toward them will redirect to Israel, first spiritually and then physically. It is written that the nations will become very poor, and that it will be Israel's responsibility to support the world. Everybody outside Israel will have nothing, and therefore it is important for the Jews to come home. This is not a threat but a promise, a promise that the inversion will be undone, that those who took will give, that those who ruled will serve, that the order of creation will be restored.
The question is not whether AI will be used. It will be used, by everyone, for every purpose, good and evil alike. The question is who will use it and for what. If we abandon the field to the Erev Rav, they will train these systems on their distortions and the world will learn a Judaism that has never existed outside their imaginations. If we engage, with wisdom and boundaries and yirat Shamayim, we can ensure that when the world encounters Jews through AI, they encounter us. Not the counterfeit. Not the imitation. Us. The real us. The us that has been waiting in the wings of history, the us that has been preserving the light through all the long night of exile. The us that will greet the dawn.
May Hakadosh Baruch Hu grant us the wisdom to use His gifts for His purposes. May He help us restore the distinction that has been lost. And may we be worthy, in our generation, to be mekadesh Shem Shamayim in all we do, with every tool He places in our hands. May the letters we speak and the words we write rise to the Throne of Glory and bring near the redemption for which all creation waits. Amen, Selah.