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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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A French Court Acquitted a Nanny Who Poisoned a Jewish Family of Antisemitism. Now Prosecutors Are Appealing.
Procession arrives at Place des Terreaux with a banner reading, “Against Antisemitism, for the Republic,” during the march against antisemitism, in Lyon, France, June 25, 2024. Photo: Romain Costaseca / Hans Lucas via Reuters Connect
Prosecutors in France have appealed a court ruling that convicted a nanny of poisoning the food of the Jewish family for whom she worked but cleared her of antisemitism charges, in the latest flashpoint as French authorities grapple with an ongoing nationwide surge in antisemitism.
On Tuesday, the public prosecutor’s office in Nanterre, just west of Paris, announced it had appealed a criminal court ruling that acquitted the family’s nanny of antisemitism-aggravated charges after she poisoned their food and drinks.
Last week, the 42-year-old Algerian woman was sentenced to two and a half years in prison for “administering a harmful substance that caused incapacitation for more than eight days.”
Residing illegally in France, the nanny had worked as a live-in caregiver for the family and their three children — aged two, five, and seven — since November 2023.
The French court declined to uphold any antisemitism charges against the defendant, noting that her incriminating statements were made several weeks after the incident and recorded by a police officer without a lawyer present
The family’s lawyers described the ruling as “incomprehensible,” insisting that “justice has not been served.”
The nanny, who has been living in France in violation of a deportation order issued in February 2024, was also convicted of using a forged document — a Belgian national identity card — and barred from entering France for five years.
First reported by Le Parisien, the shocking incident occurred in January last year, just two months after the caregiver was hired, when the mother discovered cleaning products in the wine she drank and suffered severe eye pain from using makeup remover contaminated with a toxic substance, prompting her to call the police.
After a series of forensic tests, investigators detected polyethylene glycol — a chemical commonly used in industrial and pharmaceutical products — along with other toxic substances in the food consumed by the family and their three children.
According to court documents, these chemicals were described as “harmful, even corrosive, and capable of causing serious injuries to the digestive tract.”
Even though the nanny initially denied the charges against her, she later confessed to police that she had poured a soapy lotion into the family’s food as a warning because “they were disrespecting her.”
“They have money and power, so I should never have worked for a Jewish woman — it only brought me trouble,” the nanny told the police. “I knew I could hurt them, but not enough to kill them.”
According to her lawyer, the nanny later withdrew her confession, arguing that jealousy and a perceived financial grievance were the main factors behind the attack.
At trial, the defendant described her statements as “hateful” but denied that her actions were driven by racism or antisemitism.
The appeal comes as France continues to face a steep rise in antisemitic incidents in the wake of the Palestinian terrorist group Hamas’s Oct. 7, 2023, invasion of and massacre across southern Israel.
In a disturbing new case, French authorities have also opened an investigation after a social media video went viral showing a man harassing a young Jewish child at a Paris airport, shouting “free Palestine” and calling him a “pig.”
Widely circulated online, the video shows a young boy playing a video game at Paris’s Charles de Gaulle Airport when a man approaches, grabs his toy, and begins verbally assaulting him.
“Are you gonna free Palestine, bro?” the man, who remains off-camera, yells at the boy.
“If you don’t free them, I’ll snatch your hat off, bro,” the assailant continues, referring to the child’s kippah.
ANTISEMITIC INCIDENT AT PARIS–CDG AIRPORT :
Wednesday, June 25, 2025, at around 7:00 a.m, in the PlayStation Zone
of Terminal 2B at Paris–Charles de Gaulle Airport, a man in his early 30s, speaking with a British accent
, verbally and physically targeted two… pic.twitter.com/8XY3ze0EYb
— SwordOfSalomon (@SwordOfSalomon) December 21, 2025
The man is also heard repeatedly telling the child, “Dance, pig,” while the confused and frightened boy is seen trying to comply
Local police confirmed that an investigation has been launched into the incident, classified as violence based on race, ethnicity, nationality, or religion, as authorities work to identify the individual and bring him to justice.
Paris police chief Patrice Faure expressed his “outrage at these unacceptable and intolerable remarks,” promising that the incident “will not go unpunished.”
Yonathan Arfi, president of the Representative Council of Jewish Institutions of France (CRIF) — the main representative body of French Jews — condemned the incident, calling it “yet another illustration of the climate of antisemitism that has prevailed in Europe” since the Hamas-led atrocities of Oct. 7, 2023.
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Pennsylvania School Board Votes to Fire Principal Over ‘Jew Money’ Comments
Philip Leddy, principal of Lower Gwynedd Elementary School in Pennsylvania, faces termination for allegedly making antisemitic comments. Photo: Screenshot
The Wissahickon School District Board in Pennsylvania has voted to terminate a school principal who confessed to leaving an antisemitic voicemail on the answering machine service of a Jewish parent.
As previously reported by The Algemeiner, Philip Leddy, principal of Lower Gwynedd Elementary School (LGE), spoke of a “Jew camp,” “Jew money,” and argued that Jews “control the banks” in reference to a Jewish parent he had called but did not reach. The remarks were recorded when Leddy forgot to hang up his line after the parent, whom he at one point suggested is most likely an attorney for being Jewish, did not take the call. Having assumed that what he was about to say was private, he then reportedly launched into the tirade before an audience of at least one other district employee also present in the room.
During a meeting on Tuesday, members of the school board voted to fire Leddy, acting on the recommendation of Wissahickon School District superintendent Mwenyewe Dawan — who has herself been accused of promoting and showing bias toward anti-Zionist viewpoints by the North American Values Institute (NAVI). According to local reports, an interim principal, Sue Kanopka, has already been serving in Leddy’s place since Monday.
“Mrs. Kanopka is a familiar and trusted leader in the LGE community and is pleased to provide continuity and stability for students and staff,” Dawan said in a statement shared by a local NBC affiliate.
Dawan also announced a discussion series on antisemitism that will include local Jewish groups.
“We will be partnering with the Jewish Federation of Greater Philadelphia’s Jewish Community Relations Council to facilitate these structured conversations, focused on listening, understanding impact, and moving forward together,” she said. “This session will be designed to listen, learn, and better understand the experiences and concerns of our Jewish community members.”
Leddy’s comments stunned the local community, Jewish and non-Jewish, and on Friday the Jewish Federation of Greater Philadelphia said they betrayed a “mindset” that is indicative of a “broader, systemic issue.”
“The presence of others in the room, the lack of challenge or interruption, and the comfort with which these remarks were spoken raise serious questions about culture, accountability, and oversight within the school environment,” the group said. “We understand the district is also investigating the involvement of others whose voices are audible on the recording, which is a necessary and appropriate step. Words spoken behind closed doors matter. When those words reflect bias, they erode trust and harm entire communities.”
As previously reported by The Algemeiner, the Wissahickon School District has been flagged for previously fostering what some parents described as antisemitic bias.
In June, it was revealed that the district is presenting as fact an anti-Zionist account of the Israeli-Palestinian conflict to its K-12 students by using it as the basis for courses taken by honors students.
Then earlier this month, reports emerged that during a recent demonstration at Wissahickon High School, a Muslim student group festooned signs which said, “Jerusalem is ours,” offered cash prizes related to anti-Israel activism, and swayed school principal Dr. Lynne Blair into being photographed with them, a feat which, according to concerns members of the community, created the impression that anti-Zionism is a viewpoint held by the administration.
Public sector education unions have played a major role in turning K-12 classrooms across the country into theaters of anti-Zionist agitation, thereby alienating Jewish teachers and students, according to a report issued by the Defense of Freedom Institute (DFI) in September.
Titled, “Breaking Solidarity: How Antisemitic Activists Turned Teacher Unions Against Israel”, the report examined several major teachers unions and their escalation of anti-Zionist and anti-Jewish activity following the Hamas-led Oct. 7, 2023, massacre across southern Israel — a series of actions which included attempting to sever ties with the Anti-Defamation League (ADL), staging protests in which teachers led chants of “Death to Israel,” and teaching students that Israel constitutes an “settler-colonial” state which perpetrates ethnic cleansing against Palestinians.
In New York City, report author Paul Zimmerman wrote, the United Federation of Teachers (UFT) has advanced from fostering popular support for anti-Zionism among students to seeking cover from government by placing one or more of its fellow travelers in high office. The UFT endorsed the New York City mayoral candidacy of Zohran Mamdani in July, calling the avowed socialist and Hamas sympathizer a potential “partner.”
“The historical record shows that, whatever their shortcomings, previous generations of teacher-union leaders stood up to antisemitism in K-12 schools on behalf of their Jewish members and promoted strong US support for Israel in the face of existential attacks on that country,” the report said. “Now, antisemitic activists grossly dishonor that legacy by weaponizing teacher unions to spread antisemitism, intimidate Jewish teachers, and recast the classroom as a battlefield against the West.”
Follow Dion J. Pierre @DionJPierre.
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Yehuda Gur-Arye and Shiri Shapira win Rubinlicht Prize for Literature
דער אָנגעזעענער פּאָעט און רעדאַקטאָר יהודה גור־אריה און די טאַלאַנטירטע שרײַבערין שירי שפּירא זענען הײַיאָר געוואָרן די לאַורעאַטן פֿון דעם רובינליכט־פּריז. די אויסטיילונג פֿון די פּריזן איז פֿאָרגעקומען דורך זום דעם 16טן דעצעמבער.
די פּרעמיע ווערט געשטיצט פֿון דער פֿונדאַציע אויפֿן נאָמען פֿון אַנאַ און לייב רובינליכט, וועלכער איז אַליין געווען אַ ייִדישער פּאָעט. די פֿונדאַציע, וואָס איז פֿאַרלייגט געוואָרן אין 1986, טיילט צו יערלעכע פּרעמיעס פֿאַר ליטעראַרישער און קולטורעלער טעטיקייט אויף ייִדיש און לטובֿת ייִדיש.
יהודה גור-אריה איז אַ פּאָעט, איבערזעצער און רעדאַקטאָר אין ייִדיש און אין העברעיִש. אַ געבוירענער אין בעסאַראַביע אין 1934 האָט ער דורכגעמאַכט דרײַ יאָר אין טראַנסניסטריע. ער האָט יונגערהייט עולה געווען און זיך באַזעצט אין אלומות, אין עמק הירדן. צענדליקער ביכער האָט ער איבערגעזעצט פֿון ייִדיש אויף העברעיִש, רומעניש און רוסיש. צו זײַן ליד „כפֿל“ האָט נחום היימאַן קאָמפּאָנירט מוזיק און דאָס ליד האָט געזונגען די באַרימטע זינגערין חוה אַלבערשטיין.
אַ גרויסע צאָל ביכער האָט גור־אריה אַרויסגעגעבן; צווישן זיי — „זערורים“, „לידער אין בלוי“, „מיניאַטורן“ (1966); „שבחי קיץ“, לידער (1978); „תעלולי טלי“, דערציילונגען פֿאַר קינדער (1983); „צבעי פרפר“, לידער און אַ צאָל אַנדערע ווערק.
ער האָט אויף העברעיִש איבערגעזעצט ייִדישע ווערק פֿון עלי שעכטמאַן, לייב ראָכמאַן, יצחק באַשעוויס-זינגער, מרים יהבֿ, יהושע פּערלאַ, יענטע מאַש, ש. ל. שנײַדערמאַן, י. י. טרונק און אַלכּסנדר שפּיגלבלאַט, ווי אויך אַן אַנטאָלאָגיע פֿון ייִדישע אַרבעטער־לידער און יאַפּאַנישע לידער.
דער זשורי, וואָס איז באַשטאַנען פֿון טובֿה רעשטיק-דודזאָן, רוני כּהן און דניאל גלאי יהודה גור-אריה, האָט געמאָלדן אַז יהודה גור-אריהן האָט פֿאַרדינט דעם פּריז צוליב „זײַנע ליטעראַרישע שאַפֿונגען אויף עטלעכע זשאַנערן ווי דיכטונג, פּראָזע און דערציילונגען, זײַנע פֿאַרשידנאַרטיקע איבערזעצונגען פֿון ייִדיש, רומעניש און רוסיש וועלכע האָבן באַרײַכערט אונדזער ליטעראַטור, און זײַן אַלגעמיינעם בײַטראָג במשך יאָרן צום קולטור-לעבן אין ישׂראל.“
שירי שפּירא איז אַ יונגע ייִדיש-פּראָזאַיִקערין וואָס איז געבוירן געוואָרן אין ישׂראל אין 1987 און וווינט הײַנט אין ירושלים. די טעג איז זי אַ דאָקטאָראַנטקע בײַם בן-גוריון אוניווערסיטעט, וווּ זי לערנט אויך ייִדיש-קלאַסן. זי האָט אויף העברעיִש איבערגעזעצט די ראָמאַנען פֿון מאַקסים בילער, מאַרלען האַוסהאָפֿער, רות אָזעקי און ריטשאַרד פאַווערס, און טעקסטן פֿון פֿרידריך העלדערלין, דניאל קעלמאַן, ישׂראל ראַבאָן און דבֿורה פֿאָגעל. זי איז אויך אַ רעדאַקטאָרשע אין „המוסך“, אַ העברעיִשן ליטעראַטור־זשורנאַל. אירע ייִדישע דערציילונגען זענען געדרוקט געוואָרן אין די זשורנאַלן „ייִדישלאַנד“, „אויפֿן שוועל“ און „די גאָלדענע פּאַווע“.
הײַיאָר דערשײַנט אין לייוויק-פֿאַרלאַג איר ערשטלינג „די צוקונפֿט“, אַ באַנד דערציילונגען. אַ טייל פון זיי זענען געדרוקט געוואָרן אין ליטעראַרישע זשורנאַלן און אַנדערע זענען אין גאַנצן נײַע שאַפֿונגען. דאָס בוך איז אַן אויסדרוק פֿון אַ פֿרוי, אַ שרײַבערין, וואָס איז אויסגעוואַקסן אין ישׂראל מיט אַלע אירע טראַוומעס און קאָנפֿליקטן, און אַ טיפֿן גלויבן אין דער צוקונפֿט.
דער זשורי האָט געזאָגט אַז שפּירא האָט פֿאַרדינט דעם פּריז „פֿאַר אירע ליטעראַרישע, אייגנאַרטיקע שאַפֿונגען וועלכע שטיצן זיך אויף טיפֿע קענטענישן פֿון דער ייִדישער שפּראַך און ליטעראַטור, מיט די פֿאַרשידענע קוואַלן פֿון וועלכע זי שעפּט אַ זעלטענע אַטמאָספֿער און אינספּיראַציע.“
אין איר דאַנקרעדע בײַם באַקומען די פּרעמיע האָט שפּירא אָפֿן־האַרציק אויסגעדריקט אירע געדאַנקען:
„איך פֿיל זיך אַ ביסל אומגעלומפּערט באַקומענדיק אַ פּרעמיע, בפֿרט ווי אַ שרײַבערין וואָס פּובליקירט אַ בוך אויף אַ שפּראַך וואָס איז ניט איר מאַמע-לשון. אָבער איך האָב אַ חשד, אַז אַלע דורות ייִדישע שרײַבערס האָבן זיך געפֿילט ניט באַהאַוונט אין עפּעס אַ זאַך. מסתּמא האָבן זיך ס׳רובֿ פֿון זיי גאָר היימיש געפֿילט אויף מאַמע-לשון, אָבער אָפֿט זענען זיי געווען מענטשן וואָס האָבן געדאַרפֿט זיך שאַפֿן אַ נײַע היים, און אַ נײַע אידענטיטעט, אַ מאָדערנע, אַ וועלטלעכע. אַזאַ פּאָזיציע איז בדרך-כּלל אַ טייל פֿונעם זײַן אַ קינסטלער, און אַ שרײַבער בפֿרט. און גיכער – זי איז אַ טייל פֿונעם ווערן אַ קינסטלער. די אומזיכערע צוגעהעריקייט איז אויך אַ מין אומגעלומפּערטקייט, און אויך אַ שעפֿערישע קראַפֿט. איך אַליין פּרוּוו זי אויסצוניצן ווען איך שרײַב אויף אַ שפּראַך אין וועלכער איך בין נאָך אַלץ אַ גאַסט.
„עס איז ניט גענוג צו זײַן אַ גאַסט אין אַ נאָך אומבאַקאַנטער שטוב. אַ נײַער קינסטלער דאַרף זײַן אַן אָנגעלייגטער גאַסט, אָדער בקיצור – מע דאַרף אַן עולם. דער זשורי פֿונעם רובינליכט-פּריז גיט מיר אַזוי אַ מין צוזאָג אויף אַן עולם. דאָס צוטיילן דעם פּריז אויך יהודה גור-אריה, אַ שרײַבער און איבערזעצער פֿונעם עלטערן דור, איז פֿאַר מיר אויך אַ צוזאָג אַז דער עולם וויל נאָך בלײַבן אויף לאַנגע יאָרן. איך וויל דאָ אויסדריקן אַ האַרציקן דאַנק פֿאַר אָט דער פֿאַרבעטונג, און אויך אַ האָפֿענונג אַז ווײַטערע אָנגעלייגטע געסט וועלן נאָך אָנקומען אין דער ייִדישער ליטעראַטור, און אַז זיי וועלן נאָך בלײַבן.“
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