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I have coded machine learning algorithms and have seen a number of posts about artificial intelligence such as Alexa or a system that monitors movement to turn on ventilation in rooms that are entered. I have a variation that I wanted to see if it is allowed.

Assumptions:

-Everything is turned on before Shabbat.

-The model is pre-trained so there is no computation of a new algorithm going on.

-There is no internet connectivity.

-The device does not save logs and actions committed.

-The device does not display any output.

If the device randomly computes an unpredictable period of time to wait until it processes the current input from the video stream and then has a random probability that it will process the input and then another random probability that it will do any action based on the input, would this camera observation system be allowed on Shabbat?

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    The question sort of assumes that an AI system is an autonomous intelligent system, so that, at least when acting randomly, it can be seen as an autonomous robotic agent. Even if so, you could run into a problem with that train of thought, because the agent would then be no better than its owner. However if it is in a non-shabbos time zone you could gain that it has been decoupled from its owner's shabbos restrictions. – The GRAPKE Dec 16 '20 at 5:57
  • I am confused by what you mean by "no better than its owner" and "you could gain that it has been decoupled from its owner's shabbos restrictions". The idea is to do it indirectly(turn on heating in a room) without a guarantee that the wanted action even take place. The randomness is partly so that the person can not predict whether or not the they will be able to know whether or not they are directly causing something to happen. This reminds of a fridge on Shabbat which you don't know when it will turn on or off so you can open it. – David Warshawsky Dec 16 '20 at 20:33
  • I think we should stop once and for all with this sort of questions: 1) the technology has gone too far and we can't liken it to the existing Halahic conditions. 2) we don't have Rabbis competent in technology and Halacha at the same time. 3)practically all existing prohibitions of electronics fall into but one category of Rabbinic prohibitions - עבדין דחול (likening to workdays activities see he.wikipedia.org/wiki/…) – Al Berko Dec 16 '20 at 21:24
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    Reb Shlomo Zalman was very into the internal workings of electronics and he based pesakim on the basis of how these work. Other poskim waive this level of knowledge as being irrelevant le'halacha, we treat the device as a black box and we do not care particularly how its internal logic is implemented, we just care about what it does. Your suggestion seems to be an extrapolation of the derech of Reb Shlomo Zalman, with the additional factor that we treat AI as an autonomous intelligent agent. – The GRAPKE Dec 16 '20 at 21:42
  • Thank you @GRAPKE, this was the answer I was looking for. I was trying to understand the principle at the extreme end of the portion. It was bugging me because we are entering a wave of devices that do not use electricity. no electricity glass digit recognizer and glass digit recognizer. Just to clarify, I do not have a position or person who I follow on this item. – David Warshawsky Dec 16 '20 at 22:21

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