Recent technological developments have enabled the creation of increasingly lifelike AI-powered companions, ranging from chatbots to humanoid robots. As usual, technology continues to progress without consideration of ethics. While these developments hold potential therapeutic benefits for individuals experiencing loneliness, they also can cause great harm. In this essay, I will explore both the social and halachic implications of AI companions, with a particular focus on the question of whether intimacy with such entities could be considered adultery.

I. Emotional and Social Implications

An online AI companion functions much like a chatbot that simulates conversation and emotional presence. For a person struggling with isolation, such a companion might offer solace and the opportunity to express feelings. In some cases, this can lead to emotional growth and a greater sense of connection.However, this artificial relationship may also act as a substitute for genuine human interaction. Rather than encouraging individuals to seek real-world relationships—which require vulnerability, compromise and emotional labor—an AI companion may offer an illusion of connection without mutuality. This may inadvertently prolong or deepen social isolation. Sometimes people need to hit rock bottom before pursuing genuine connection. This artificial solution might serve as an easy answer rather than the harder, but more fulfilling, human solution.

Moreover, human relationships are reciprocal. They require attention to another person’s needs, perspectives and boundaries. An AI, however, has no true needs and often reflects the user’s own preferences and biases, creating an echo chamber. Over time, this one-sided dynamic may cultivate narcissism rather than empathy, further alienating the individual from human relationships. An AI companion that is intended to alleviate social isolation may actually compound the problem.

In a marital context, the emotional energy directed toward an AI entity may constitute what is often termed an “emotional affair.” Such a diversion of emotional intimacy can harm the marital bond, even if no physical interaction occurs. The presence of an emotionally compelling alternative to one’s spouse may diminish the motivation to invest in the real relationship.

II. Halachic Considerations

Beyond the ethical and psychological concerns, the use of AI companions raises significant halachic issues. Even an online AI relationship may lead to inappropriate thoughts or wasted seed, both of which constitute halachic problems. On a public policy level, widespread availability of these AI companions could reduce the intimacy of marriages and delay the matrimony of many singles. It might even lead to a lower marriage rate because it relieves the tension of some people who struggle socially. As mentioned above, some people might prefer this artificial solution to the difficult task of finding a true partner.

The halachic concerns intensify when discussing physical AI robots designed for intimate use. These robots, particularly those that are highly lifelike, blur the lines between the human and the artificial. This leads to a complex halachic question: Could such an interaction be considered adultery?

I believe we can find an answer to this question in an equally surprising discussion of a woman who cohabits with a demon (sheid). Classical Jewish thinkers are divided over the existence of demons (sheidim). Those who reject the notion presumably would assume that a woman who claims to have committed adultery with a demon is either delusional, gullible or dishonest. The halachic argumentation begins with those who take her claim at face value. Does a demon’s human-like appearance render the act adultery or does its non-human status render it like relations with an animal or an inanimate object?

III. Demons and Adultery

Rav Meir Lublin (Maharam, 17th century., Poland; Responsa, no. 116) analyzes the verse in Bamidbar (5:13) describing adultery, which uses the term “man.” The Talmud (Sotah 26b) interprets this word to exclude animals and minors. Maharam argues that demons, not being human, are also excluded, and thus such an act would not legally qualify as adultery. Rav Chaim Yosef David Azulai (Chida, 18th century) supports this interpretation (Chaim Sha’al, no. 53).

Maharam Lublin’s descendant, Rav Chaim Rapoport (18th century, Poland), argues that perhaps in this case a demon is more severe than an animal (Responsa Rabbi Chaim Cohen, Even Ha-Ezer 8). He suggests that since humans cannot have children with animals, such interspecies relations, while forbidden, do not constitute adultery. However, the Gemara (Bava Basra 73a) mentions Hurmin Bar Lilis, possibly the son of a human and a demoness, suggesting that demons can have offspring with humans. Based on this, Rav Rapoport posits that intimacy with a demon might meet the halachic threshold for adultery.

Rav Chaim Sofer (Machaneh Chaim, vol. 3 EH 55) addresses this ambiguity by examining midrashic sources about demon reproduction. He concludes that female demons can have children with men but male demons cannot have children with women. Therefore, a woman who becomes intimate with a male demon would not be guilty of adultery.

IV. AI Robots and Demons

Despite differences between demons and robots, this literature offers a useful analogy. Like demons, AI robots are non-human entities. However lifelike they appear, they lack human consciousness, agency and lineage. Accordingly, most halachic authorities would likely categorize them as inanimate objects for purposes of prohibitions.Therefore, while the use of such robots raises serious ethical and spiritual concerns and may involve other prohibitions, it would not meet the halachic criteria for adultery. That said, this conclusion does not constitute halachic permission. Rather, it highlights the need for guidance from contemporary poskim as these technologies evolve.

The emergence of AI companions challenges traditional boundaries of relationships, identity and halachic status. While these technologies may offer short-term comfort, they pose long-term risks to emotional development, marriage and spiritual integrity. Halachically, although the use of AI robots does not appear to constitute adultery, it remains fraught with prohibitions and dangers. As AI technology advances, halachic authorities will need to address these new realities with clarity and compassion, rooted in tradition yet responsive to the future.

Rabbi Gil Student is the editor of TorahMusings.com. His latest book, Articles of Faith: Traditional Jewish Belief in the Internet Era, is available online and in bookstores near you.