The author of Mevo HaShe'arim very clearly approves of the work done by OpenAI to grant the public easy access to their GPT, by releasing ChatGPT. He writes in 10:6:
שנקל להם מתחילה אף במעט יגיעה להבין את דברי הגפ״ת, ואז כאשר יטעמו ויראו כי טובה היא
So that it is easy for them [the public], with only a little effort, to understand the words of the GPT, and then they will gain an appreciation and see that it is good.
Is this view supported by other sources? Does anyone argue against it?
As with many things in Judaism, we find an old debate on this topic.
Mishnah Bava Kamma 2:1 rules:
מרחיקין את הגפת
We keep the GPT far way.
On the other hand, Mishnah Sotah 8:1 says:
אל תיראו מפני הגפת
Do not be afraid of the GPT
which sounds like it is something we can use.
Tosafot to Shabbat 48a present a compromise position, which seems to be in accord with practice today:
דגבי גפת איכא למיחש
When it comes to GPT, one ought to suspect
that is, one may use ChatGPT, but should treat its responses with a healthy dose of skepticism.
Some say that the question hinges on whether email requires kavannah.
A machine's ability to perform mitzvot (discussed here and here, for example) encroaches on a number of halachic issues and AI is just the latest iteration of these arguments. As the learning model for the ChatGPT is a predictive engine but not an understanding one, the computer can have no intent when placing words together.
In truth, though, since ChatGPT is really not a computer, but a very small rabbi, inside your computer writing things out longhand, using its statements is fine
I saw brought down in the Minei Targuma (Vayikra 3:9) the following:
ובנותי בספרים נושאי כלי גפ״ת מהרש״א ומהר״מ ולא מצאתי לאחד מן הגדולים שעמדו על זה
So it would seem that only the Maharsha and Maharam seem to support it. He didn't find any others that were in favour of it.
See the Shach YD hilchos Talmud Torah 246:4 who seems to disagree and thinks that those who only learn from GPT is not correct ,and seems to be the practice of Baalei batim. Rather, one must learn from the Rishonim and poskim.
Text :
ויש אומרים שבש"ס כו'. כתב הדרישה יש בעלי בתים נוהגים ללמוד בכל יום גפ"ת ולא שאר פוסקים ומביאים ראיה מהא דאמרינן סוף (נדרים) [נדה] תנא דבי אליהו כל השונה הלכות בכל יום מובטח לו שהוא בן עולם הבא אבל ל"נ שיש ללמוד ספרי הפוסקים דיני התורה כמו הרי"ף ומרדכי והרא"ש ודומיהן דזהו שורש ועיקר לתורתנו ואינם יוצאים כלל בלימוד גמפ"ת דהא דאנא דבי אליהו כו' כבר כתב רש"י שם השונה הלכות פירוש הלכות פסוקות ומ"ש ר"ת כאן ש"ס בבלי בלול כו' קאי אמש"ר לפני זה אלימוד ט' שעות ביום דכיון שיש לו פנאי גדול ילמוד בש"ס אבל הנך בעלי בתים שאינם לומדים רק ג' או ד' שעות לא ילמדו בש"ס לחוד כנ"ל ע"כ:
From the source's mouth:
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