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An 1859 fight over how to make matzah has lessons about the threat of AI today
(JTA) — In the last few months the world has been dazzled by an astonishing sequence of AI systems capable of performing all kinds of difficult tasks — writing code, composing poetry, generating artwork, passing exams — with a level of competence that rivals or exceeds what humans can do. The existence of these AIs has prompted all manner of soul-searching about the nature of humanity. It has also made many people wonder which human tasks are about to be taken over by machines.
The capabilities of these AIs are new and revolutionary, but the story of machines taking over human jobs is not. In Jewish history the most important story of that transition has to do with matzah, and it’s a story that carries important lessons for the present day.
Starting 164 years ago, dozens of European rabbis engaged in a furious debate that would not be fully resolved until the beginning of the 20th century. Matzah, which for millennia had been made by human hands in accordance with the narrow constraints of Jewish law, could now be processed with a series of machines that promised huge savings of time and money. As town after town adopted these machines, opposition began to rise, until it exploded in 1859 with the publication of “An Alert for Israel,” a collection of letters from prestigious rabbis, who adamantly argued that for anyone interested in following the laws of Passover a matzah made with a machine was no better than a loaf of bread.
The arguments for this position were many, but all will sound familiar to anyone following the AI conversation. Like today, some objected to the machines just because they were new and different, but most had more specific concerns. First, there was the matter of lost jobs. In many parts of Europe matzah was made by the poorest members of society, who were given the job as a way to help them raise money before one of the most cost-intensive holidays of the year. Ceding this job to machines would take work from those who could least afford it.
It takes about 20 seconds in a 1,300-degree, coal-and-wood-fired oven to bake shmurah matzah to perfection. (Uriel Heilman)
Beyond economics, there was concern that the machines just weren’t as reliable as people, especially given the rules around matzah-making outlined in Jewish law. What if bits of dough got trapped in the gears, quietly leavening for hours and unknowingly ruining whole batches of matzah in the process? What if the trays warmed the dough too fast? Without proper oversight, how could you trust your own food?
Finally, some objected to the loss of a literal human touch. Jewish law stated that matzah was supposed to be made by people who knew they were baking matzah. A machine, no matter how sophisticated, didn’t “know” anything. How could you eat matzah on Passover knowing that this most important food was made by a mindless machine?
The responses didn’t take long to arrive. “A Cancellation of the Alert,” a collection published the very same yearr, forcefully argued that machine matzah was perfectly fine — and possibly even better than the human product. No, inventions aren’t inherently bad. No, the machines wouldn’t harm the poor, because the machines made matzah less expensive for everyone. No, the machines weren’t prone to error — and they certainly weren’t more error-prone than lazy, careless humans. No, the machines didn’t know what they were doing — but the people who built them did, and wasn’t that enough?
The machines eventually won, but then something happened that I don’t think either side anticipated. With Manichewitz’s machine matzahs claiming most of the American market by the early 20th century, it was now the handmade matzah makers who were on the back foot; it was they and not the machines who needed to demonstrate that they were up to the difficult task of preparing this food with the efficiency and reliability of the machines.
The result is more than a little tragic. Matzah is the Jewish food with the deepest origins of all — deeper than brisket, deeper than latkes, deeper even than challah — and yet it is the ritual food most likely to be picked up at the supermarket and least likely to be made at home. While there are still communities today that exclusively eat handmade matzah, even this job is now largely outsourced to just a few companies that resemble their machine-driven counterparts in scale. While teachers will sometimes demonstrate how to make matzah for educational purposes, across the religious spectrum the era of locally made matzah is over.
Despite the fact that it’s hard to imagine a simpler baked good — matzah is just flour and water, and it’s literally illegal to spend more than 18 minutes making it — its production is treated as though it is only slightly less complicated than constructing a jet engine, and people are worried about shortages as though matzah were a natural resource or an advanced microchip. The transition has been so complete that we barely remember there was a transition at all.
Baked matzah coming out of the oven at Streit’s Matzo factory on Manhattan’s Lower East Side, date unknown. (Courtesy Streit’s Matzo)
Did the rabbis pushing for machine matzah know this was going to happen? Almost certainly not. The economic impact of machine labor is relatively easy to predict, but the psychological and cultural effects are a lot harder. There was probably no way of knowing how machines would change the way we thought about matzah in the long run, but today it’s clear that automating this ancient task has changed our own relationship to Passover’s central food — and because the change has resulted in a lot of alienation from matzah production, I’m not so sure it was a change for the better. Making matzah locally could have been a way to feel connected to the ancient Israelites, who left Egypt so fast that they didn’t have time to make anything else. Instead of emulating this ad-hoc food, we optimized it for cost and efficiency, in the process turning matzah into just another specialty cracker on the grocery store shelf. Was it really worth it?
It’s probably a bit much to say that OpenAI is just a modern Manischewitz, but the parallels between the debate about machine-generated matzah and the present debate about machine-generated everything are useful for considering how short-term policy choices around AI won’t necessarily capture all of the technology’s long-term effects on how human beings want to spend their time. When we relinquish an activity to an AI for economic reasons, we may eventually come to believe that humans are no longer qualified to do the task at all.
Then as now we must balance our economic needs against our ideas about what kinds of activities make for a good and fulfilling life.
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The post An 1859 fight over how to make matzah has lessons about the threat of AI today appeared first on Jewish Telegraphic Agency.
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Documentary reveals composer Dmitri Shostakovich’s empathy for the Jews
אין רוסלאַנד איז לעצטנס אַרויס אַ דאָקומענטאַר רעזשיסירט פֿון גריגאָרי אילוגדין, מיטן נאָמען „DSCH: סימפֿאָניע נומער 13‟, וועגן דעם וועלט־באַרימטן קאָמפּאָזיטאָר דמיטרי שאָסטאַקאָוויטש און די ייִדן. כאָטש ער איז נישט געווען קיין ייִד, האָט ער געשאַפֿן מוזיק פֿאַר ייִדישע לידער און געווידמעט זײַן 13טער סימפֿאָניע דעם חורבן פֿון די ייִדן.
מיט דער אַברעוויאַטור DSCH, וואָס פֿיגורירט אינעם טיטל פֿונעם דאָקומענטאַר, פֿלעגט שאָסטאַקאָוויטש אונטערשרײַבן זײַנע נאָטן. מיינען מיינט עס D. Schostakowitsch. דאָס ווייסן, מסתּמא, אַלע מוזיקער, וועלכע שפּילן זײַנע ווערק. ווייניקער איז אָבער באַקאַנט דעם קאָמפּאָזיטאָרס שײַכות נישט בלויז צו ייִדישע טעמעס אין אַלגעמיין, נאָר דווקא צו ייִדיש. געוויינטלעך זינגט מען אויס זײַנע ייִדישע לידער בלויז אין דער רוסישער איבערזעצונג; אויף דער וועבזײַט „ייִדיש־קולטור‟ קענט איר זיי אויסהערן אויף ייִדיש.
אין פּעטערבורג איז די פּרעמיערע פֿונעם פֿילם פֿאָרגעקומען אינעם קינאָ־טעאַטער „אַווראָראַ‟, וווּ שאָסטאַקאָוויטש האָט אין די 1920ער יאָרן אָנגעהויבן זײַן מוזיקאַלישע קאַריערע ווי אַ יונגער פּיאַניסט, וועלכער האָט אַקאָמפּאָנירט שטומע פֿילמען. דער אַלטער קינאָ־טעאַטער, געעפֿנט אין 1913, האָט דעמאָלט געהייסן „פּיקאַדילי‟.
אין 1961 האָט דער רוסישער דיכטער יעווגעני יעווטושענקאָ אָנגעשריבן זײַן קורצע פּאָעמע „באַבי־יאַר‟ וועגן דעם טרויעריק־באַקאַנטן אָרט אין קיִעוו, וווּ די נאַציס האָבן אומגעבראַכט איבער 100 טויזנט מענטשן, אַרײַנגערעכנט צום ווייניקסטן 33,771 ייִדן. די פּאָעמע הייבט זיך אָן מיט די ווערטער „אויף באַבי־יאָר זײַנען קיין דענקמעלער נישטאָ‟. דאָ ציטיר איך יוסף רובינשטיינס ייִדישע איבערזעצונג, וועלכע איז דערשינען דעם 8טן אָקטאָבער, 1961, אינעם פֿאָרווערטס.
שאָסטאַקאָוויטש, דעמאָלט שוין וועלט־באַרימט, האָט באַשלאָסן צו שאַפֿן אַ סימפֿאָניע מיט אַ באַס־זינגער, אַ באַסן־כאָר און אַן אָרקעסטער, וווּ עס ווערט אויסגעזונגען די דאָזיקע פּאָעמע, און האָט עס פֿאַרענדיקט אין 1962. יעווטושענקאָ האָט ספּעציעל פֿאַר דער סימפֿאָניע אָנגעשריבן נאָך אַ ליד מיטן נאָמען „פּחדים‟. אין דעצעמבער 1962 האָט מען צום ערשטן מאָל אויסגעשפּילט שאָסטאַקאָוויטשעס 13טע סימפֿאָניע אין מאָסקווע, און אין מאַרץ 1963 אין מינסק.
דער פֿילם דערציילט, פֿאַר וואָס שאָסטאַקאָוויטש האָט זיך בײַם אָנהייב אָנגעטראָפֿן אויף גרויסע שוועריקייטן מיט אָט דעם ווערק. לויט דער סאָוועטישער שיטה איז געווען פּאָליטיש אומקאָרעקט צו דערמאָנען די טראַגעדיע פֿון באַבי־יאַר אין שײַכות באַזונדערס צו ייִדן, ווײַל דאָרטן זענען דערמאָרדעט געוואָרן – און, קוואַנטיטאַוו גערעכנט, מער ווי ייִדן – אויך סאָוועטישע געפֿאַנגענע און אַנדערע מענטשן. דערצו, האָט מען פֿאַרשוויגן די ראָלע פֿון די אוקראַיִנישע קאָלאַבאָראַנטן אין דער מאַסן־שחיטה.
די טעמע פֿונעם ייִדן־חורבן האָט מען בכלל אויסגעמיטן, ווײַל מצד דעם אָפֿיציעלן קוקווינקל זענען ייִדן געווען אַ רעלאַטיוו קליינער טייל צווישן די 26 מיליאָן אומגעקומענע סאָוועטישע בירגער. קיין דענקמעלער זענען אין באַבי־יאַר טאַקע נישט געווען ביז 1976, ווען מע האָט אויפֿגעשטעלט אַ מאָנומענט לזכּרון די דערמאָרדעטע „בירגער פֿון דער שטאָט קיִעוו און קריגס־געפֿאַנגענע‟. ערשט אין 1991 האָט זיך דאָרט באַוויזן אַ באַזונדערער ייִדישער דענקמאָל, און נאָך שפּעטער, אין 2016, אַ ציגײַנערישער.
אינעם דאָקומענטאַר ווערט דערמאָנט שאָסטאַקאָוויטשעס שײַכות צו דער ייִדישער שפּראַך. אין 1948, ווען אין סטאַלינס צײַטן האָבן אַ סך ייִדן געליטן פֿון רדיפֿות כּלומרשט צוליב זייער נאַציאָנאַליזם, האָט שאָסטאַקאָוויטש געשאַפֿן זײַן לידער־ציקל (אָפּוס נומער 79) „פֿון דער ייִדישער פֿאָלקס־פּאָעזיע‟, באַגרינדעט אויף יחזקאל דאָברושינס און אַבֿרהם יודיצקיס זאַמלונג „ייִדישע פֿאָלקס־לידער‟ (פֿאַרעפֿנטלעכט אינעם יאָר 1940 אין מאָסקווע).
איר קאָנט זיך באַקענען פּרטימדיק מיטן דאָזיקן ציקל פֿון שאָסטאַקאָוויטשן אויף ייִדיש און ענגליש אויף דער וועבזײַט „ייִדיש־קולטור‟, וועלכע האָט, ווי פֿריִער געזאָגט, אַ געוויסע שײַכות צום נײַעם דאָקומענטאַר. דער גרינדער פֿון דער דאָזיקער וועבזײַט, ד״ר מאַרק זילבערקוויט, איז אויך דער פּראָדוסער פֿונעם פֿילם. אילוגדין, דער רעזשיסאָר, האָט מיך פּערזענלעך פֿאַרבעטן אויף דער פּעטערבורגער פּרעמיערע פֿונעם נײַעם דאָקומענטאַר ווי אַ ייִדיש־שפּראַכיקן זשורנאַליסט. ער האָט מיר איבערגעגעבן, אַז ייִדיש שפּילט פֿאַר אים אויך אַ גרויסע ראָלע און ער האָפֿט ווײַטער צו פּאָפּולאַריזירן ר די שפּראַך.
וואָס שייך דער קאָמפּליצירטער באַציִונג פֿונעם ראַטן־פֿאַרבאַנד צו ייִדישע טעמעס איז כּדאַי צוצוגעבן, אַז אין 1961, דאָס זעלבע יאָר וואָס יעווטושענקאָ האָט אָנגעשריבן „באַבי־יאַר‟, האָט זיך אין מאָסקווע געעפֿנט דער ייִדישער ליטעראַרישער זשורנאַל „סאָוועטיש היימלאַנד‟. דאָרט און אין דער סאָוועטיש־ייִדישער ליטעראַטור בכלל האָט מען יאָ באַהאַנדלט דעם ייִדן־חורבן.
איין וויכטיקע זאַך ווערט נישט דערמאָנט אינעם פֿילם: ווען שאָסטאַקאָוויטש האָט געשריבן זײַן 13טע סימפֿאָניע, מיט וועלכע ייִדישע שרײַבער און דיכטער האָט ער זיך געחבֿרט? דער ענטפֿער וואָלט טאַקע געווען גוט צו וויסן.
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Chuck Schumer faces new challenges in the Senate — and now a challenger for majority leader
(JTA) — The clock may be running on Chuck Schumer, the most senior Jewish elected official in U.S. history as Democrats flipped at least seven Senate seats in midterm elections last week. The Democratic takeover of the Senate has led to some carping that he is too old, moderate or not aggressive enough against President Donald Trump to continue as leader. Maryland Sen. Chris Van Hollen, an outspoken critic of Israel who has led efforts to investigate the country’s human right practices and pressure its right-wing government, announced on Thursday that he will challenge in December’s election for Senate Majority Leader.
Schumer has led the Senate’s Democratic caucus since 2017, including as majority leader from 2021 until 2025. A pro-Israel stalwart who prides himself as a Shomer Yisrael (“guardian of Israel”), Schumer has found himself increasingly out of step on Israel-related matters with the party’s caucus and its voters. Progressives are also pushing for a bolder agenda that includes policies such as Medicare for All, which Schumer has not taken up.
Van Hollen told reporters on Monday that he is also kicking the tires on a 2028 presidential run. He has drawn blowback from some Jewish leaders in recent years over his criticism of Israel and of AIPAC, the pro-Israel lobbying group.
Vermont Sen. Bernie Sanders, an independent who caucuses with the Democrats, and Michigan Sen.-elect Abdul El-Sayed both said Thursday that they back Van Hollen. 59% of Democratic voters said they want “someone else” to lead Senate Democrats versus 22% who prefer Schumer, according to a poll commissioned last month by a progressive PAC.
Political strategist Hank Sheinkopf told JTA that a Van Hollen leadership would “move the Senate more to the left, unquestionably,” and cautioned that Van Hollen would “permit” discussions that would jeopardize defensive military assistance to Israel.
But he noted that it was difficult to imagine Van Hollen winning the leadership position for a number of reasons, not least of which, the Democrats just retook control of the Senate on Schumer’s watch.
“Unless the entire [class of] new Senate members are completely disloyal, it’s hard to imagine them saying no to Chuck Schumer and yes to Van Hollen,” he said. “Schumer just raised an extraordinary amount of money, has probably extracted pledges from them for committee positioning. You know, this is straight-ahead politics, not about ideology and not about Israel.”
Schumer, long an ally of Israel, broke with Israeli Prime Minister Benjamin Netanyahu in March 2024 when he said on the Senate floor that Netanyahu had “lost his way” and called for the country to hold new elections. Schumer also called for a two-state solution to the Israeli-Palestinian conflict and said the U.S. should use its leverage to push for its goals in the region if Netanyahu remains in power.
But Schumer’s leadership since then has not quieted critics who say that he should have done more to exert pressure on the Israeli government during its military campaign in Gaza and West Bank settlement expansion. He is among the small minority of Senate Democrats who have continued to vote against Bernie Sanders-led resolutions blocking weapons sales to Israel; all but seven out of 47 voted with Sanders earlier this year.
Van Hollen, meanwhile, has consistently voted to block those transfers and has said he would oppose selling offensive weapons to Israel “so long as Israel is violating international law and American law.” Van Hollen also said this year that there is “an important distinction” between selling offensive and defensive weaponry, and that he supports selling components for the Iron Dome missile system given that Israel is in “a tough neighborhood.”
Hadar Susskind, president and CEO of progressive Zionist group New Jewish Narrative, told JTA that Van Hollen would “meet the moment” and “prioritize and steer toward real, meaningful things that can leverage U.S. influence” as majority leader.
“I think he has always been and remains a proponent of a strong U.S.-Israel relationship — but one that is different than what we’ve seen between Trump and Netanyahu,” Susskind said.
“There are people who perhaps would stand up there and simply say, ‘OK, the Israeli government’s been doing bad and we don’t support it.’ Van Hollen is much more thoughtful than that,” Susskind said.
Van Hollen was long seen as a pro-Israel politician in his time as a Maryland congresman, though pro-Israel groups criticized him after he called for a ceasefire to end the 2006 Lebanon war.
In 2019, he opposed anti-BDS legislation, clarifying on the Senate floor that he disagrees with boycotting Israel but asserting that people should not be punished by the government for doing so. Schumer supported that legislation, which facilitated states’ ability to pass laws banning business with supporters of the boycott, divestment and sanctions movement against Israel.
Van Hollen has taken a more vocally critical stance on Israel and the pro-Israel lobby since the Israel-Hamas War started in 2023. Ron Halber, CEO of the Jewish Community Relations Council of Greater Washington, took aim at Van Hollen’s outspoken criticism of the Israeli government during a JCRC event last year, which prompted a Van Hollen spokesperson to call Halber an “apologist for the Netanyahu government” who is out of step with his constituents. Halber called the comment “laughable” and other Jewish leaders responded with outrage, while Susskind rushed to Van Hollen’s defense, saying he had “always been there for his Jewish constituents and in support of the people of Israel.”
Speaking at this year’s J Street national convention, held in Washington by the liberal Jewish Middle East advocacy group, Van Hollen panned AIPAC and said that it is neither pro-Israel nor pro-American, drawing pushback from some Jewish leaders.
Neither AIPAC nor J Street returned a request for comment on the possible battle for leadership in the Senate.
J Street’s president Jeremy Ben-Ami has written positively about Van Hollen, calling him “a true friend of Israel” in a 2024 opinion piece for the Washington Jewish Week. The piece came in response to an editorial claiming that Van Hollen is “not our friend” because of his “self-righteous spewing of anti-Israel accusations and positions,” and Ben-Ami countered by pointing to Van Hollen’s record of voting to send “tens of billions of dollars” in aid to Israel.
Van Hollen voted yes on a $14 billion security assistance package to Israel in February 2024, even as he accused the country of committing “war crimes.” (Van Hollen has since accused Israel of “ethnic cleansing” and said he agrees with organizations and scholars who say that Israel’s actions in Gaza meet the legal standard for genocide.)
This week, Van Hollen led a letter signed by a dozen Senate Democrats, addressed to House and Senate leadership, about the 2027 National Defense Authorization Act, urging them to remove provisions on U.S.-Israel military and intelligence cooperation.
Senate Democrats will pick their next majority leader in a December vote. A number of them have said they want new leadership and a fresh voice to steer the caucus and direct its legislative agenda.
Still, Schumer says he is “confident” that he will win the leadership election. Jim Kessler, vice president of the Democratic think tank Third Way and a former Schumer aide, agrees with him.
Kessler told JTA in an email that it’s “hard to imagine anyone mounting a serious challenge to Schumer after he led the most successful midterm for Democrats in 50 years.”
“He can say, well look at me, I was the leader when we had this big win,” said Democratic strategist Steve Jarding, in a JTA interview.
Schumer played an active role in recruiting candidates who won Senate seats in red and purple states, such as Sherrod Brown of Ohio, Roy Cooper of North Carolina, Josh Turek in Iowa and Scott Colom in Mississippi.
“It’s hard to imagine them saying no to Schumer and yes to Van Hollen,” said Sheinkopf, who pointed out that a number of the new Senate Democrats are moderates.
Progressive critics have said Schumer’s choices were too old and too moderate, and pointed out that his top choices in Michigan (Rep. Haley Stevens) and Maine (Gov. Janet Mills) were unsuccessful. Van Hollen said during an event on Tuesday that Schumer and the Democratic Senatorial Campaign Committee “sided with the crypto industry and AIPAC against” a pair of progressives who were elected, including presumably El-Sayed. (The Schumer-aligned Senate Majority PAC spent $30 million boosting El-Sayed in that election after he won the primary.)
Jarding, a past executive director of the South Dakota Democratic Party, opined that it would be “good for the party” for another senator to “emerge and at least test Schumer.” Should that happen, Jarding said, the leadership race could be “much closer than people think.”
“There’s a lot of people in that caucus that want a change. They may not say it publicly, but I know people in that caucus that want a change,” Jarding said.
Michigan Sen. Elissa Slotkin, who is Jewish, has said she would “certainly not vote for” Schumer without seeing a satisfactory 100-day plan from him, according to Politico.
Minnesota Senator-elect Peggy Flanagan said one day after her election that “it’s time for new leadership.” She has not said who she would support instead of Schumer, but told Politico that she has been “very impressed by Senator Van Hollen’s leadership.”
Incoming freshmen Troy Jackson of Maine and Juliana Stratton of Illinois have explicitly said that they would not support Schumer, while Annie Andrews of South Carolina says it is “time for a generational change on both sides of the aisle.” New Hampshire Senator-elect Chris Pappas has been noncommittal, saying that “this is a moment to see a passing of the torch.”
Kansas Senator-elect Adam Hamilton, meanwhile, has said that he won’t support Schumer because he is too far to the left, in the eyes of his constituents. Hamilton did not have a specific successor in mind, but said that there are senators who could “lead more from the center.”
Connecticut Sen. Richard Blumenthal, who is Jewish, told reporters on Monday that he would not endorse Schumer and that Democrats “need a conversation about leadership going forward because we need new energy and ideas.” But he changed his tune later that day, saying he will in fact support Schumer.
Pennsylvania Sen. John Fetterman, Arizona Sen. Ruben Gallego, Rhode Island Sen. Sheldon Whitehouse and Sherrod Brown have said they will support Schumer, while most senators have not publicly committed either way.
This article originally appeared on JTA.org.
The post Chuck Schumer faces new challenges in the Senate — and now a challenger for majority leader appeared first on The Forward.
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Call Your Mother bagel shop, JCC were refuge during deadly DC shooting
As a deadly shooting unfolded Thursday in Washington, D.C., people fleeing the scene in the Logan Circle neighborhood took refuge in a bagel shop and a local Jewish Community Center.
The shooting took place at VIDA gym, and outside the gym in the street, just north of the White House. One person was killed, four were injured, and the suspect took his own life, authorities said, after barricading himself in his apartment.
The bagel chain Call Your Mother, located just around the corner from the gym, helped locals stay safe.
“We tried to get as many people who were running out into the building,” general manager Oscar Vazquez told reporters. “After that we locked the doors.”
The shop posted about the incident on its Instagram page. Many users commented thanking Vazquez for ushering people to safety during the crisis.
“We are proud of our shop’s General Manager for leading with care and composure through such a difficult situation, and we thank our entire team for supporting one another,” said the bagel shop in a statement to the Forward.
About 8-10 employees were in the store at the time, Call Your Mother owner Andrew Dana told The Washington Post.
The shop closed for the rest of the day following the incident.
“Obviously, selling bagels is not important,” Dana told the Post.
The Edlavitch DC Jewish Community Center, located a few minutes away from the gym, sent an email to its community members Thursday afternoon assuring them it wasn’t a target of the shooting and noted certain programs would be canceled for the rest of the day:
“Throughout today’s events, we have been grateful that the EDCJCC could serve as a safe, welcoming space for our community, including neighbors who were evacuated from their homes and the law enforcement officers responding to the incident.”
The post Call Your Mother bagel shop, JCC were refuge during deadly DC shooting appeared first on The Forward.
