Category: Experiments

  • Jewish Futurist Experiment: Using NotebookLM’s Video Explainer Generator

    Jewish Futurist Experiment: Using NotebookLM’s Video Explainer Generator

    Experimenting with AI tools is one of my favorite parts of my practice, and this particular video generator turned out to be a very cool collaborator. It is not 100 percent accurate, but it gets surprisingly close, and that “almost right” quality ended up becoming part of the interest for me. NotebookLM is a Google product, available at https://notebooklm.google.com, and it works differently from a general chatbot like Gemini or ChatGPT, because it builds everything from the specific sources you feed it rather than from the entire internet.

    The video that NotebookLM generated based on my article.

    NotebookLM’s video overview tool ended up acting like a surprise co‑director for a project where I wanted to explain proto Jewish futurism in the context of the Vitebsk People’s Art School. Instead of hand crafting every frame, I loaded it up with my recent article and asked it to propose a first pass at a lesson: a narrated video that walks viewers through how Jewish, revolutionary, and avant garde energies briefly converged in Vitebsk. To be more specific, it appears to be a combination of the slideshow generator + a podcast voice generator combined to make a “video”. The result was messy in places, visually strange, and full of small errors, but it still managed to deliver my main argument about Jewish futurist tendencies in this short and intense moment of art education.

    Setting up the experiment

    I started with a pretty simple goal: turn a dense, theory heavy pile of notes on Vitebsk, Marc Chagall, and the Russian avant garde into something a non specialist could actually watch and follow. NotebookLM’s promise of an auto generated video overview sounded like the right kind of constraint and collaborator for that task. Because it works on data that you explicitly upload or link, I gathered my materials into one place historical sources, exhibition texts, and fragments from my ongoing writing on Jewish futurism and treated the notebook as a compact archive that the system could mine for a narrative, instead of letting it improvise from generic web knowledge.

    From notes to video overview

    With the sources in place, I asked the system to create an explainer style video focused on three threads: the Vitebsk People’s Art School, the artists at its center, and the ways their work points toward possible Jewish futures. What came back was a sequence of slides paired with narration that moves through the post revolutionary context, the founding of the school, and its radical pedagogical experiments. What surprised me was how clearly the structure echoed my own framing of Vitebsk not as a footnote in art history, but as a kind of prototype for Jewish modernity in motion.

    AI generated imagery close, not exact

    The visuals were where the experiment really got interesting. The system did not reach for actual archival photos or specific paintings. Instead, it produced images that felt like approximations of the artists’ styles. Scenes appeared that looked almost like Chagall’s floating shtetl figures, nearly like Lissitzky’s architectonic compositions, and somewhat like Malevich’s abstractions, but never fully matched the originals. That almost quality created a kind of productive uncanniness. The video builds an atmosphere of Vitebsk’s avant garde world without literally reproducing it, more like a synthetic memory or dream constructed from stylistic cues, which for a project about Jewish futurism feels conceptually on point.

    Glitches, spelling errors, and the shape of the argument

    The video is clearly not a polished museum product. There are spelling mistakes, clunky phrasing, and the occasional slightly wrong name or term. For me, that did not invalidate the experiment, it just made the mediation visible. This is a generated draft that still needs a human editor, not an authoritative final cut. What mattered more was that underneath those glitches, the bones of the explainer were solid. The video successfully communicated the ideas I wanted to surface: the social and political context of the school, the specifically Jewish dimension of the work, and Vitebsk as a site of radical possibility rather than a nostalgic lost world.

    Surfacing a Jewish futurist reading of Vitebsk

    The real test for me was whether the piece could carry my reading of Vitebsk as a proto Jewish futurist project. The video condensed that framing into clear, accessible language, repeatedly returning to the school as a laboratory for new Jewish forms and new ways of being together. By forcing my notes into a short, watchable format, the tool pushed me to concretize what I actually mean by proto Jewish futurism in this context: an art school that treats Jewish life as material for design, not just content for preservation, and that treats pedagogy itself as a kind of speculative world building.

    In the end, the experiment showed me how an AI generated video can function both as an explainer and as a mirror for my own thinking. It reflected my argument back in another medium, making it obvious which ideas translated smoothly into narrative and which still need more nuance and friction. The off brand imagery, the typos, and the overall coherence all became part of the story, a contemporary, imperfect, and strangely fitting echo of the Vitebsk school’s own attempt to invent a new way of seeing Jewish futures.

    If you haven’t tried NotebookLM, I’d make an account and try some experiments on your own.

  • Vibe Coding for 8 Crazy Nights

    Vibe Coding for 8 Crazy Nights

    During my semester long sabbatical, I set out to experiment with new ways to tell Jewish stories, and I kept coming back to the immersive feeling of games. While I stayed focused on my main objective, completing my book Hiddur Olam: Bereshit – Genesis and telling new Jewish stories through art and writing, this Hanukkah, I also felt a pull to expand this idea of immersive storytelling into video games, where players could step inside the work rather than only view or read it. Framing the game projects as interactive midrash let me treat code, mechanics, and level design as another layer of commentary on the same questions that animate the book: how to re engage with foundational Jewish narratives, how to honor tradition while playing with form, and how to imagine Jewish futures that feel both grounded and newly alive in digital space.

    Vibe coding and my AI toolbox

    For all of these projects, I leaned heavily on what I think of as vibe coding. By vibe coding, I mean describing in natural language how I want something to feel, look, or behave, then using AI coding tools to generate or refactor code until the game’s behavior matches that feeling. I used ChatGPT, Gemini, and GitHub’s coding assistants as a rotating team, asking for everything from small bug fixes and refactors to full systems like player controllers or state machines. I have 20 years of front-end and back-end web development coding experience. Having been a part of a wave of student designer-artist-coders in NY in the late 90s and early 00s making websites by day and net-art by night, vibe coding is great method to make code sketches of ideas or experiments. In this project, I would move the same block of code from one model to another when I got stuck, wanted new insight, or when I wanted to shift from quick procedural hacks into a more object oriented structure. Each of the the different LLM code “voices” helped me see new paths through the same problem. These tools gave me a sense of freedom to soar with code, where in the past I would have been creeping along, slowly teaching myself new methods and getting bogged down in syntax rather than in the Jewish and ludic questions that actually interested me.

    Research questions that guided me

    A cluster of questions ran through everything I made:

    • How can I evolve dreidel gameplay beyond a single spin and four letters?
    • With only four sides, can a dreidel still function as a rich, reusable dice object in a larger game system?
    • Can the dreidel be used more effectively to tell the story of Hanukkah, not just reference it visually?
    • What are better ways to tell the story of Hanukkah using the immersiveness of games?
    • How can I tell new digital Jewish stories that feel both grounded in tradition and native to contemporary game culture?
    • Is this creative act, moving ritual objects into speculative, interactive worlds, an example of Jewish futurism in practice?
    • How will Jewish people play dreidel in the future?

    Each experiment became a different argument or provisional answer to these questions.

    ​So, over 8 nights, I played with various game and interaction experiments. Here are my best of the best, in no particular order.​

    Dreidel Run: Neon Grid

    Best for dreidel kinetics

    With Dreidel Run, I leaned into the question of how to evolve dreidel gameplay at a purely kinetic level. Here, I made the case that the dreidel can succeed as a contemporary and arguably futuristic game mechanic when it is allowed to be fast, flashy, and even a little mindless, while still anchored in

    Hanukkah imagery like gelt and glowing colors. Using the Temple Run game mechanics, the experiment argues that not every Jewish game needs an explicit narrative lesson, and that embodied fun, quick reflexes, and the pleasure of catching coins and dodging hazards can themselves be a form of connection, a way of feeling Hanukkah as energy and rhythm rather than only as a story told in words.

    Dreidel x Katamari mashup

    Best for dreidel physics

    In the dreidel and Katamari Damacy inspired mashup, I took seriously the question of whether a small, four sided object could scale up into a world building tool. The design argues that as the spinning dreidel absorbs gelt and grows, it enacts a kind of visual and mechanical midrash on Hanukkah’s themes of accumulation,

    excess, and the tension between material things and spiritual light. By exaggerating the physics, I could show how a simple ritual object might literally reshape its environment, and in doing so, I tested how far dreidel based mechanics can stretch before they stop feeling like dreidel play and become something new. Another fun way to play with the dreidel kinetics.

    Dreidel Physics Sandbox

    Best Holiday Stress Reliever

    The smaller dreidel physics sandbox experiments addressed the quieter research question of how players might encounter Jewish content without a fixed goal at all. The spinning battle top game transforms the dreidel into a tornado like object tasked to destroy Seleucid idols of the Temple. It’s instant gameplay makes the argument that

    open ended, low stakes experimentation can be a valid form of digital Jewish learning, where the “lesson” is not amoral but a felt sense of spin, friction, wobble, and collapse. In the second experiment I used the Marble Madness type game play, making the dreidel become

    a tiny lab for thinking about stability and risk, which echoes Hanukkah’s precariousness, and invites players to linger, tinker, and waste time in a way that is still charged with symbolic possibility. These were worthwhile explorations of the exciting and kinetic nature of the dreidel game.

    Dreidel Catan prototype

    Most conceptual

    In my Catan style prototype, I explored whether a four sided dreidel could act as a meaningful dice object inside a complex resource and territory game that could help tell the story of Hanukkah in terms of the Maccabees, Hellenized Jews, and Seleucids as groups competing for resources and domination in Jerusalem. The design argues that it can, because each side of the dreidel already carries narrative weight, and that weight can be elevated when paired with a card, tableau and board game system like Catan. Resource bonuses, penalties, or events that shape a shared board.

    By letting the dreidel drive the different outcomes for each player I was curious to replace the dice with two dreidels. Pushing the game narrative of dreidel from a closed loop into a network of context specific effects.While buggy and complicated, this was one way that Hanukkah themes of scarcity, risk, and negotiation might live inside a modern strategy game.

    Hanukkah Quest 1: The Temple of Gloom

    Best for Hanukkah story

    Hanukkah Quest 1: The Temple of Gloom tackles the question of how to better tell the story of Hanukkah with the immersiveness of a game. Here, I argue that interactive midrash is possible when puzzles, jokes, and spatial navigation all serve as commentary on the holiday’s themes, such as hiddenness,

    illumination, desecration, and rededication. Instead of retelling the miracle in a linear script, the game invites players to stumble through a gloomy, playful temple and slowly piece together meaning from their own actions, which models a Jewish way of learning that is iterative, interpretive, and grounded in wandering and return.

    Jewish futurist wisdom

    These experiments do not just gesture toward Jewish futurism, they enact it and point toward where it might go next. They show that Jewish futurism means keeping ritual objects and stories in play, while re staging them inside interactive systems where players can touch, bend, and argue with them in real time, like a digital beit midrash that anyone can enter. By dropping the dreidel and Hanukkah into arcade runners, resource economies, absurd physics toys, and point and click temples, the work suggests that the future of Jewish storytelling may live in responsive systems rather than fixed scripts, and in shared worlds that generate many valid readings instead of a single correct answer. Your vibe coding practice, using AI to rapidly prototype and reconfigure these systems around a felt sense of Jewish meaning and play, is a clear example of Jewish futurism in practice, and it opens hopeful paths forward: networked Jewish game spaces, collaborative “midrash servers,” classroom rituals that unfold as playable worlds, and future projects where new holidays, communities, and speculative texts are first tested as games before they are written down. In that sense, these games are not an endpoint but a launch pad, a sign that Jewish life will keep unfolding inside new technologies, still circling the same core questions of memory, risk, light, and communal responsibility, while inviting the next generation to help code what comes next.