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As trial begins in Tree of Life massacre, Pittsburgh’s Jews struggle with what to reveal and what to conceal
PITTSBURGH (JTA) — On Friday afternoon, Squirrel Hill was suffused with spring breezes and pink dogwoods, and alive with the movement that typifies the coming of Shabbat.
Toddlers scrambled up the jungle gym in the JCC playground, while the chatter in cafes was about a looming storm that could soak the walk to synagogue on Saturday. Murray Avenue Kosher was emptying out of challahs.
Barely present, at least on the surface, was any indication that Monday morning would hold a turning point in the community’s greatest trauma. That’s when jury selection was to begin in the trial of the man accused of shattering Shabbat on Oct. 27, 2018, with gunfire. His massacre of 11 worshipers, in a synagogue building a 10-minute stroll from the downtown of this leafy, heavily Jewish neighborhood, was the deadliest-ever attack on U.S. Jews.
But behind the scenes, there are clear signs that the trial’s proximity is being felt. Maggie Feinstein, the director of the 10/27 Healing Partnership, which provides post-traumatic therapy for the community, said that as the trial nears, requests for treatment have spiked.
“The trauma cues that for a while bothered us right after the shooting — for some people it might be ambulances, for other people it might be media, for some people it might be the sound of multiple police cars — you get to a place where they don’t bother you as much,” she said. “But the increased media attention and the increased awareness of this upcoming trial for a number of people is bringing back for them that maybe they didn’t do their own healing the first time around.”
A Starbucks in the Squirrel Hill neighborhood of Pittsburgh is decorated with a memorial for the victims of the 2018 massacre at the city’s Tree of Life synagogue, April 21, 2023. (Ron Kampeas)
There were three congregations in the building: Tree of Life and New Light, both affiliated with the Conservative movement, and Dor Hadash, which is Reconstructionist.
The 11 victims were brothers Cecil and David Rosenthal, couple Bernice and Sylvan Simon, Rose Malinger, Joyce Fienberg, Richard Gottfried, Jerry Rabinowitz, Daniel Stein, Melvin Wax and Irving Younger. Seven were from Tree of Life, three were from New Light and one was from Dor Hadash.
For their families, their friends, their congregations and their broader Jewish community, the legacy of the massacre is a deep-seated longing for control, a longing to never have to think again of the gunman and of the anguish he left in his wake, while grappling with tender memories of the dead, of the decades spent in celebration and in prayer in the building.
Who narrates this story, the gunman or his victims? That struggle now looms as the alleged gunman goes to trial. The community is wrestling with questions such as where and whether to put the bullet-riddled artifacts, whether to worship at the site, whether to even speak of the massacre and how and whether the gunman lives or dies.
”We believe strongly that this antisemitic attack should not stop people from practicing and being Jewish,” Feinsten said. “For a lot of people, that’s an active choice that they have to work at. It doesn’t come easily after feeling unsafe in that environment to then work to find safety in it. But a lot of people have chosen to do that.”
On Friday, Feinstein was organizing support services for families who would, if they so choose, be sequestered in a separate room in the court where they could view the trial. (Family members may also ask to be seated in the courtroom.) She assigned six therapists to be present with the families.
Compounding the revisited trauma of the event, the families are divided over whether the gunman, should he be convicted, deserves the death penalty. The accused has a lawyer, Judy Clarke, known as “the attorney for the damned” for her determination to keep her clients from execution.
What’s clear is that the Jews of Squirrel Hill are taking the trial on with their characteristic spirit of collaboration. The community has hired public relations specialists to handle media inquiries ahead of the trial, in part to safeguard locals from being pressed to answer questions that could harm them or shatter the sense of unity. Congregants reached by the Jewish Telegraphic Agency dutifully deferred to the list of approved contacts on a list distributed by a PR agency.
On Friday afternoon, signs of unity that flooded the city in the immediate aftermath of the shooting were still visible. In a tobacconist’s window a sign with the slogan “No place for hate/Stronger than hate,” which had proliferated throughout the neighborhood after the attack, remained propped up next to a flag and an ad for the lottery. A Starbucks had on its window white paint drawings depicting “love,” “kindness” and “hope” in English and in Hebrew, alongside symbols: the Star of David, a heart and a dove.
A tobacconist window includes a poster of the “No Place for Hate” slogan that proliferated after the Tree of Life Massacre in 2018, in Pittsburgh, April 21, 2023. (Ron Kampeas)
Representatives of the community talk about “doing Jewish” as a means of coping, including redoubling the very activities — allying with the city’s Black minority and advocating for immigration, refugees and gun control — that fueled the rage of the alleged attacker.
The attacker allegedly was driven in part by the partnership between Dor Hadash and HIAS, the Jewish refugee aid group, and the congregation’s sponsorship of refugee families.
“We have, if anything, doubled down on our commitment to immigrants and refugees,” said Dana Kellerman, the chair of the communications committee at Dor Hadash. “We are currently coming up on the end of our first year working with a new resettlement program to resettle a Congolese immigrant family in Pittsburgh, and we have every intention of when the year commitment is up of working with a second family.”
Kellerman said the shooting had “honestly become part of the background of our existence at this point.” In keeping with her congregation’s rules aimed at protecting their community, Kellerman declined to talk about the day of the massacre, the death penalty or about details of the trial. But she was open about the ways in which her congregation has leaned into the values it has long held, and that the gunman so reviled.
“We have become louder and more public about practicing our Judaism,” she said. Now, she said, the congregation incorporates advocacy for refugees into its service, with liturgical readings on immigration.
There are other changes. “We even have hats now! We have baseball caps!” Kellerman said with a smile, unearthing a photo of herself in a white cap with “Dor Hadash” and a stylized Magen David in blue, standing alongside gun control advocates.
“Previously we all would have shown up as our individual selves, and now we show up in our Dor Hadash baseball caps,” she said. “Mine kept blowing off.”
Steve Cohen, the co-president of New Light, said the congregation’s relationship with Black churches in the city has reached new intensity since the massacre. The congregation’s rabbi and congregants who know Hebrew partner with the churches to analyze sacred texts in the original.
“We would bring our Tanachs [Hebrew Bibles], and the Christian congregation would bring their Bible and then we would talk about the Proverbs and go through it, not just what the intention of the author was, but how different ways the same words can be translated in order to imply different things,” he said. “And so we went through the whole Book of Proverbs with the Rodman Street Baptist Church, and this past winter, we did the selected Psalms with the faith and Destiny Church on the north side.”
The interior of the new sanctuary of the New Light congregation, four and half years after a gunman massacred three of its congregants, in Pittsburgh, April 21, 2023. (Ron Kampeas)
New Light took its cue from survivors of the 2015 attack on the Emanuel Church in Charleston, South Carolina, in which a white supremacist murdered nine Black worshipers, Cohen said. Leaders of New Light traveled to the church and heard from its elders that it was not enough to tend to the traumatized individuals, but to the community; they emphasized outreach, bringing congregants back in.
“That’s a lot of the reason why we have an outpouring of members who never attended shul now attending shul,” he said.
Feinstein, too, said she had an intensification of religious and ritual observance among her clients: more frequent attendance at Shabbat services, forming a daily minyan, finding a study partner for daily Talmud study.
Kellerman said the community has become closer; she sees it in congregants who linger. “It shows up in things like people showing up for Friday night services, and hanging out to chat or getting on a little early to chat,” she said.
A rendition of architect Daniel Libeskind’s plans for the interior of the new Tree of Life synagogue. (Tree of Life)
In the days leading up to the trial, the community bid farewell to the most salient relic of that painful day: the hulking synagogue building on the corner of Wilkins and Shady that has stood empty since then. All three congregations have decamped to nearby synagogues, leaving behind the chain-link fence draped with paintings from children across the country wishing for strength.
“Nobody has been meeting in the synagogue since the day of the shooting,” said Carole Zawatsky, the Tree of Life CEO who is overseeing the plans to replace the building. The only people to have been inside at all, she said, were survivors and “special friends” — donors to the rebuilding and politicians.
Zawatsky said it is wrenching to even contemplate returning for some. “You can walk through the building and see where the gunman was destructive,” she said. “You can see where the gunman was apprehended, where the gunman opened fire. It’s devastating to witness.”
But some intend to: Tree of Life lost seven congregants but plans on returning once the building is rebuilt as a museum and education center focused on the dangers of extremism.
On Sunday, the Tree of Life congregation had an outdoor ceremony to say “L’hitraot,” Hebrew for “until we meet again,” to the building as it has existed up to now.
“We are grateful to God for the thousands of blessings that have passed through these doors,” Rabbi Jeffrey Myers, the rabbi who sheltered congregants and alerted police, said at the ceremony. “We cannot, we must not, permit one day … to define us, nor outweigh all the good.”
The new center is being designed by Daniel Libeskind, the architect who designed the master plan for the World Trade Center site reconstruction in New York and the Jewish Museum in Berlin.
But Dor Hadash and New Light decided their moves were permanent in part because families of their victims swore never to return to the building.
New Light is now ensconced in what once was a secondary chapel at the Beth Shalom synagogue, as if it has been there for decades: Plaques honoring past donors and presidents adorn the walls of the sanctuary. The only signs of the massacre are the 1,000 paper cranes Pittsburgh’s Japanese community gave the congregation, reflecting a Japanese tradition that folding cranes will make a wish come true. They hang at the entrance to the sanctuary, unexplained by any plaque. There is a stained glass monument to the three victims at the cemetery where they are buried.
Even with Tree of Life’s commitment to return, many questions remain about what that will look like. The congregation has yet to decide what objects will stay in the sanctuary, what will stay in storage and what will be part of a separate exhibit, Zawatsky said.
“The first work that’s had to be done for the synagogue is ‘What are the things that need to be saved and go into storage during construction?’” she said.
In some ways, she indicated, the work of rebuilding could bear some resemblance to the balancing act that the community will have to navigate during the alleged shooter’s trial.
“We are thinking deeply about how you exhibit some of these materials,” Zaslavsky said, “in ways that are both teachable moments and don’t retraumatize.”
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AI, Judaism and what to do about ‘Fully-Automated Luxury Communism’
In the mid-2010s, journalist Aaron Bastani coined the phrase “Fully Automated Luxury Communism,” arguing that automation, AI, and synthetic biology would eventually make work and material scarcity essentially obsolete. Eventually this idea became a manifesto envisioning a post-scarcity, post-capitalist world.
The Internet took notice, and by the summer of 2015, Bastani’s earnest manifesto had spawned millions of trollish variations (including my personal favorite, “Fully Automated Luxury Gay Space Communism” — the ‘gay’ and ‘space’ parts pointing to different ways to deal with overpopulation on Earth). As such things usually are, the memes were half-joking, half-serious, pointing both to a utopian vision of the future and to the impossibility of ever achieving it.
Eleven years later, though, the utopia may be at hand — though, as we’ve all heard by now, it could be more of a dystopia.
We’ve all read the takes: AI is taking our jobs, data centers are polluting the heartland, and, oh yeah, there’s a 10% chance that rogue AI agents will wipe out life on Earth. Of these three very different risks, Mira Fox recently wrote about the third from a Jewish perspective, and many pundits have commented on the second. I want to focus on the first one — on what happens to society when the value and availability of work changes so radically,and on how Jewish traditions may end up being of value.
On, in other words, Fully Automated Luxury Jewish Communism.
Let’s start in the present, when, as AI boosters are fond of saying, LLMs are the least-capable that they will ever be, yet have already radically altered the fields in which my husband and I both work. Jobs are already disappearing and highly qualified “white collar” workers are finding it harder and harder to get new ones. I’d guess that 90% of the work I did as a young lawyer could be done by 2026-level LLMs, with review by a senior attorney. And that’s today.
It is, at best, extremely unclear how our society is supposed to cope with the economic and social-spiritual-psychological consequences of this.
Economically, most AI-boosters say we’ll need some kind of Universal Basic Income (UBI) to support all those laid-off actuaries, coders, call center operators, researchers, and technical writers. Never mind that many of these same AI boosters are libertarians opposed to the state doing anything at all, and that many others are contributing mightily to Republican politicians who are opposed even to raising the minimum wage or expanding healthcare coverage. These are the politicians who will usher in UBI socialism for all?
But the question is deeper than economics. When the work you do is done by a machine, who are you?
After all, work isn’t just about putting food on the table; our identities are often tied to our jobs, and, more generally, to our capacity to provide for ourselves and our families. (For traditionalists, much of this is still gendered — men do the providing — but not for most progressives.) Even if our material needs are somehow met by UBI and the explosion in productivity that AI is supposed to bring about, what about our non-material needs: our need for purpose, meaning and identity?
Lest this sound vague or ‘soft,’ consider that what philosopher Jon Vervaeke has called the ‘Meaning Crisis’ animates much of our contemporary politics today. MAGA populism is, in large part, a response to the erosion (real or perceived) in American conceptions of communal identity, economic opportunity, gender roles, and religion – i.e., the Meaning Crisis. Yes, much of MAGA’s resentment is driven by economics: by the hollowing out of the American middle class in the wake of globalization and other factors. And a lot of it is driven by racism. But much of it is also about meaning: what it means to be an American, to be a man, to be white, to be Christian. And Donald Trump has brilliantly, intuitively channeled the rage at those societal changes into a hopeless, nihilistic patriotism — the Lost Cause for the 21st century.
The point is, “soft” concerns often drive our politics. Sure, it’s the economy, but also what economic dislocation means to people who experience it. And that meaning is as much spiritual, for lack of a better term, as it is financial.
From my vantage point, as a rabbi/journalist/psychedelics scholar/meditation teacher, it seems obvious that we are headed for a collective crisis even more massive than the ones we have already experienced. In a sense, AI is to white-collar work what globalization, de-unionization, and technology was to blue-collar work. Twenty years ago, it was the factories that were closing. Now, it’s the law offices cutting back on hiring. What is supposed to happen next?
From that same vantage point, it seems equally obvious that, as a society, there will need to be significant reorientation toward non-economic forms of value. Of course, these exist already: people find meaning in family, religion, culture, creativity, sports, hobbies, and a thousand other interests. It’s not like we’re starting from scratch. But consider how many people in your life (present company included) also derive meaning from work, and what will happen when that is taken away.
Religion, in its broadest possible sense, will almost certainly grow in response. Already, we’ve seen some of this in conservative quarters — converts to Catholicism like JD Vance and Peter Thiel, for example, or even the broad religiosity of Joe Rogan. But Capital-R Religion’s price of admission may be too high for many people: belief in God, conservative ideas about gender and sexuality, and all the myths and stories that seem preposterous if taken literally.
But there is also what I’ve called lower-case-r religion: forms of communal, ethical, and spiritual cohesion that are less about God, dogma, and obligation and more about the sacred in everyday life, rituals that bring us together, and practices that help us to grow ethically and spiritually.
In other words, what a lot of liberal Judaism, at its best, is already about.
A majority of non-Orthodox Judaism is already what Rabbi Amichai Lau-Lavie has called “God-optional” — it may have some general notion of the universe as sacred (I once wrote a book about that), and may maintain traditional God-language in liturgy and text, but it’s not focused on belief in an old man in the sky or obedience to Him for fear of punishment. Rather, as I wrote about in these pages in 2009, it’s focused on what religion does: how it can nourish the soul, teach ethical values, mark the passages of time, and bring people together in communities of meaning.
DZ Kalman, a leading theorist on Judaism and artificial intelligence, told me that “neither Judaism nor any other religion has a ready-to-hand answer for what to do when a chunk of the world’s jobs is suddenly no longer necessary. We have thoughts about the value of work, but those ideas are premised on a world where human labor is necessary to keep society running. We are not yet ready for a ‘time that is wholly Shabbat,’” a metaphor for the messianic age.
Yet, Kalman continued, “Shabbat is fundamental here. Humans can simply be; AI (for the moment) cannot. We as a society are not good at championing the value of presence, which is core to the Shabbat experience.”
But soon, we are going to have to be. Because what is “fully-automated luxury Jewish communism” if not a time that is wholly Shabbat?
What “religion” looks like in its particulars will vary with every person who experiences it. For some, it may mean a recommitment to seemingly non-religious activities: rescuing animals is ‘religious’ in this sense, as is throwing elaborate parties, seeing films, writing poetry, or, of course, raising a family. For others, it may well be the full traditional package, which excels at providing holistic systems of meaning. And for me, it will continue to mean a combination of spiritual practice (meditation, psychedelics, ritual), family life and political activism. Judaism and Jewishness already encompasses all of these things; just peruse the weekly schedule of a mainstream suburban synagogue, and you’ll find most of them already.
Personally, among those various possibilities, I’m interested in whether we’ll see a Jewish ‘archaic revival’ — a term coined by psychedelic theorist Terrence McKenna to describe a resurgence in ‘primitive’, non-rational ways of relating to the great mystery of the human condition. I’m excited by that possibility, which will likely be accelerated by psychedelics in particular (if you haven’t yet, please read the ‘Jewish Journeys’ study which showed how psychedelic experience super-charged people’s interest in spirituality). There are plenty of risks as well: Contrary to hippie myths, spirituality does not make one more politically liberal, and often makes people more particularistic. But I’m intrigued by an embodied Judaism newly revitalized to meet the needs of a post-work future.
Of course, that’s only one Jewish path, and not the most popular one. The broader point is that as work recedes in importance and society faces radical and destabilizing changes, we are going to need more and better ways to understand ourselves, our communities, and our world.
Which, for all its shortcomings, Judaism has been exploring for around 3,000 years.
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Israel-bound flight diverted to Saudi Arabia after terror attack on board
(JTA) — A Flydubai flight from Dubai to Tel Aviv made an emergency landing in Saudi Arabia after passengers reported that an altercation broke out between two pilots. Israeli officials are describing the incident as a terrorist attack and passengers say they intervened to restrain a man who had attacked one of the pilots.
The flight, carrying more than 100 Israeli passengers, was diverted while flying over Jordanian airspace and eventually landed at Tabuk Airport in northern Saudi Arabia, an Israeli official to the Jewish Telegraphic Agency.
An Israeli official briefed the media and was quoted by Israel’s Channel 12 as saying that one pilot stabbed the other and attempted to “do a 9/11” — either by hijacking the plane and flying it toward Israel or crashing it. The official said that a “dramatic disaster was prevented.”
According to accounts from passengers posted on social media and reports by Israeli media, the co-pilot attacked the captain and attempted to take control of the aircraft. At least two people were injured in the incident. The entire incident lasted about an hour and a half.
“We are on the flight from Dubai. We took control of the flight. There was an attacker with a knife who stabbed one of the pilots,” passenger Itzhak Liber said in a Facebook video. “A few of us jumped in and pulled him out of the cockpit. Everything is OK now. The terrorist is neutralized. There is a pilot who is seriously injured.”
“It was tough. Everything is covered in blood,” Liber added.
Another passenger, appearing in a video posted to social media with blood visible on his face, said the passengers were in the middle of a hijacking and had restrained the attacker as the plane prepared to land. In another video, several passengers said they were protecting the pilot.
A third passenger told Israel’s Channel 12, “There were moments when we were sure this was the end.”
Saudi authorities said the two pilots were taken to a hospital after sustaining injuries, according to international media reports. Flydubai, which is owned by the United Arab Emirates, has acknowledged that there was an “incident” that led to the diversion of the flight. It stressed that the plane landed safely and that all passengers were safe. UAE officials had not commented on the incident as of publication.
Data from Flightradar24 showed the aircraft descending roughly 14,000 feet in less than 30 seconds during the incident. The plane subsequently diverted from its route and landed in Tabuk.
The office of Israeli Prime Minister Benjamin Netanyahu said he had held consultations and was monitoring developments. “Following concerns over an aviation incident, the prime minister held consultations on the matter and followed developments,” Netanyahu’s office said. “The incident is under control, and all measures are now being taken to return the Israeli passengers safely to Israel.”
Israel and Saudi Arabia do not have formal diplomatic relations, but the two countries maintain ties. This is not the first time a flight carrying Israeli passengers has landed in Saudi Arabia.
Israeli Finance Minister Bezalel Smotrich said in a post on X that there had been an attempt to “crash” the aircraft and “murder 180 Israelis.” He called for Israel to hold accountable the “state or terrorist organization” responsible for the incident.
This is a developing story.
This article originally appeared on JTA.org.
The post Israel-bound flight diverted to Saudi Arabia after terror attack on board appeared first on The Forward.
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Far-right Israel critic James Fishback likens abortion to the Holocaust
(JTA) — James Fishback, a fierce critic of Israel and a far-right politician, offered scathing remarks about the Jewish state and likened abortion to the Holocaust during an address at the University of Mississippi on Tuesday evening.
Fishback, a former GOP gubernatorial candidate in Florida, recalled that earlier this summer the Combat Antisemitism Movement flagged as antisemitic one of his X posts describing abortion as a holocaust.
“Abortion is a holocaust, and by every single historical metric available, it was worse than the other one,” Fishback said, claiming that “61 million children have been killed in the womb since Roe v. Wade was wrongly decided in 1973.”
He also had harsh words for the state of Israel. “It is time for President Trump to call [Prime Minister] Benjamin Netanyahu and cut him off. We must decouple from Israel to save America,” he added.
Fishback was speaking at a Turn Up the Mic forum arranged by members of the University of Mississippi chapter of Turning Point USA, the organization founded by the late Charlie Kirk.
Slamming immigration policies on both sides of the aisle — Republicans for too few mass deportations and Democrats for an influx of foreign workers — Fishback declared, “It’s time to stand up and tell both parties that no, American jobs are for Americans only.”
He noted, however, that making such demands could result in a person being labeled a racist or misogynist, and that “if you’re really bad they’ll call you an antisemite.” Stressing that he condemns “all forms of religious hatred,” he maintained that “the most virulent” type is the hostility “against Christians in this country.”
Fishback blamed Israel and the inability of the U.S. to “tell them no” for drawing the country into the war with Iran. That war, he argued, has pushed gas prices and Treasury yields higher.
This article originally appeared on JTA.org.
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