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Synagogues are joining the ‘effective altruism’ movement. Will the Sam Bankman-Fried scandal stop them?
(JTA) — A few years ago, Adam Azari was frustrated over how little he could do to alleviate suffering in the world with his modest income as a writer and caretaker for people with disabilities.
He kept thinking about a set of statistics and ideas he had encountered during his graduate studies in philosophy. For example, he remembered reading that for the price of training a guide dog for the blind in the United States, one could prevent hundreds of cases of blindness in the developing world.
This hyper-rational way of thinking about doing good was called effective altruism, and it was growing into a movement, known as E.A. for short. Some proponents were even opting to pursue lucrative careers in finance and tech that they otherwise might not have chosen so they would have more money to give away.
Azari, meanwhile, had become a believer who was stuck on the sidelines. Then, one day, he had what he calls a “personal eureka moment.” Azari would return to his roots as the son of a Reform rabbi in Tel Aviv and spread the word of E.A. across the Jewish denomination and among its millions of followers.
“It suddenly hit me that the Reform movement has this crazy untapped potential to save thousands and thousands of lives by simply informing Jews about effective giving,” he recalled.
He badgered his father, Rabbi Meir Azari, and, for a moment, thought of becoming a rabbi himself. But he abandoned the idea and focused on pitching E.A. to the Reform movement’s international arm, the World Union for Progressive Judaism. Azari found an ally in WUPJ’s president, Rabbi Sergio Bergman, and the organization soon decided to sponsor his efforts, paying him a salary for his work.
Over the past year, Azari’s Jewish Effective Giving Initiative has presented to about 100 rabbis and secured pledges from 37 Reform congregations to donate at least $3,000 to charities rated as the most impactful by E.A. advocates and which aid poor people in the developing world. Per E.A. calculations, it costs $3,000 to $5,000 to save a single life.
“Progressive Judaism inspires us to carry out tikkun olam, our concrete action to make the world better and repair its injustices,” Bergman said. “With this call we not only do what the heart dictates in values, but also do it effectively to be efficient and responsible for saving a life.”
This charitable philosophy appears to be gaining traction in the Jewish world just as one of the figures most associated with it, who happens to be Jewish, has become engulfed in scandal.
Sam Bankman-Fried built a cryptocurrency empire worth billions, amassing a fortune he pledged to give away to causes such as artificial intelligence, combatting biohazards and climate change, all selected on criteria developed by the proponents of effective altruism.
A few weeks ago, Bankman-Fried’s fortune evaporated amid suspicions of financial misconduct and revelations of improper oversight at his company, FTX, a cryptocurrency exchange that was worth as much as $32 billion before a run of withdrawals ultimately left it illiquid. The situation has drawn comparisons to the implosion of Bernie Madoff’s Ponzi scheme, and authorities investigating the situation have said Bankman-Fried could face criminal penalties over his role.
In the wake of FTX’s collapse, Bankman-Fried has suggested that his embrace of E.A. was insincere, a tactic to bolster his reputation.
But Azari and the organizer of another initiative, a growing reading and discussion group called Effective Altruism for Jews, are undaunted and don’t believe the scandal should taint the underlying principles of the movement.
“Whether you call it E.A. or just directly donating to global health and development, it doesn’t matter,” Azari said. “The basic idea is to support these wonderful charities, and I don’t think the FTX scandal changes any of that. Malaria nets, vitamin A supplements and vaccine distribution are still super cost-effective, evidence-based ways of helping others.”
Azari added that he has had several meetings with rabbis since the news about Bankman-Fried broke and that no one has asked him about it.
“I don’t think people are making the connection,” he said. “And to me, there is no connection between us and FTX.”
When talking to rabbis about why E.A. would make a good fit with their congregation’s charitable mission, Azari cites the Jewish value of tikkun olam, a mandate to “repair the world” often used to implore people to care for others. He explains that donating to charities with a proven track record is a concrete way to fulfill a Jewish responsibility.
That kind of thinking proved attractive to Steven Pinker, the prominent Harvard psychologist, who has endorsed Azari’s initiative. In a recorded discussion with Azari and others last year, Pinker recalled his Reform upbringing, which included Hebrew school, summer camp and synagogue services.
“The thing I remember most is how much of my so-called religious education was like a university course in moral philosophy,” Pinker said. “We chewed over moral dilemmas.”
As an adult, Pinker returned to Jewish teachings on charity and, in particular, those of the medieval philosopher Maimonides, examining these ideas through the lens of E.A. He began to wonder about the implications of Maimonides’ focus on evaluating charity based on the motives of the donor. That focus, he concluded, doesn’t always lead to the best outcomes for the beneficiary.
“What ultimately ought to count in tzedakah, in charity, is, are you making people better off?” he said.
Also on the panel with Azari and Pinker was the man credited with authoring the foundational texts upon which E.A. is built. Peter Singer, who is also Jewish and whose grandfather died in the Holocaust, teaches bioethics at Princeton. Starting in the 1970s, Singer wrote a series of books in which he argues for a utilitarian approach to ethics, namely, that we should forgo luxuries and spend our money to save lives. The extremes to which he has taken his thinking include suggesting that parents of newborn babies with severe disabilities be permitted to kill them.
From Bankman-Fried to Singer, the list of Jews who have either promoted E.A. or lead its institutions is long. With their estimated fortune of $11.3 billion, Facebook co-founder Dustin Moskovitz and his wife Cari Tuna have eclipsed Bankman-Fried as the wealthiest Jews in the field. There’s also popular philosopher Sam Harris and New York Times columnist Ezra Klein, who have each dedicated episodes of their podcast to the topic.
The website LessWrong, which defines itself as “a community blog devoted to refining the art of rationality,” is seen as an important early influence; it was founded by Eliezer Yudkowsky, an artificial intelligence researcher who grew up in a Modern Orthodox household but does not identify religiously as a Jew anymore. Two other Jews, Holden Karnofsky and Elie Hassenfeld, left the hedge fund world to establish GiveWell, a group whose research is considered the premier authority on which charities are deserving of E.A. donations.
The prevalence of Jews in the movement caught the attention of E.A. enthusiast Ben Schifman, an environmental lawyer for the federal government in Washington, D.C. About two years ago, Schifman proposed creating a group for like-minded individuals in hope of helping grow the movement. In an online post, he laid out the history of Jewish involvement and wrote a brief introduction to the topic of Judaism and charity.
Today, Schifmam runs a group called Effective Altruism for Jews, whose main program is an eight-week fellowship involving a reading and discussion group with designated facilitators. Schifman said about 70 people spread across 10 cohorts are currently participating. There’s also a Shabbat dinner program to bring people together for informal meetings with funding available for hosts.
Participants discuss how ideas that are popular in E.A. might relate to Jewish traditions and concepts, and also brainstorm ways to popularize the movement in the wider Jewish community, according to Schifman.
“There’s a lot of low-hanging fruit with regards to the Jewish community and sharing some of the ideas of Effective Altruism, like through giving circles at synagogues or, during the holidays, offering charities that are effective,” Schifman said in an interview that took place before the Bankman-Fried scandal broke.
Asked to discuss the mood in the community following the collapse of Bankman-Fried’s company and an affiliated charity, FTX Future Fund, Schifman provided a brief statement expressing continued confidence in his project.
He said, “While we’re shocked by the news and our hearts go out to all those affected, as an organization EA for Jews isn’t funded by FTX Future Fund or otherwise connected to FTX. We don’t expect our work will be impacted.”
Even if Schifman and Azari are right that their movement is robust enough to withstand the downfall of a leading evangelist, a debate remains about what impact E.A. can or should have on philanthropy itself.
Andres Spokoiny, president and CEO of the Jewish Funders Network, wrote about the question with skepticism in an article published more than two years ago. He argued against “uncritically importing the values and assumptions” of effective altruists, whose emphasis on the “cold light of reason” struck him as detached from human nature.
In a recent interview, Spokoiny echoed similar concerns, noting that applying pure rationality to all charitable giving would mean the end of cherished programs such as PJ Library, which supplies children’s books for free to Jewish families, that may not directly save lives but do contribute to a community’s culture and sense of identity.
He also worries that too strong a focus on evidence of impact would steer money away from new ideas.
“Risky, creative ideas don’t tend to emerge from rational needs assessments,” he said. “It requires a transformative vision that goes beyond that.”
But Spokoiny also sounded more open to E.A. and said that as long as it does not try to replace traditional modes of philanthropy, it could be a useful tool of analysis for donors.
“If donors want to apply some of E.A. principles to their work, I’d say that is a good idea,” he said. “I am still waiting to see if this will be a fad or buzzword or something that will be incorporated into the practice of philanthropy.”
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Armed attacker arrested after lunging at Ohio Jewish gubernatorial candidate Amy Acton
(JTA) — Ohio gubernatorial candidate Amy Acton, a Jewish Democrat, was unharmed following an attack by an armed individual at the sprawling Canfield Fair on Sunday.
Police arrested 38-year-old Patrick Havas, who had pushed his way through a crowd in a Democratic Party fairgrounds tent where she was speaking, the Mahoning County Sheriff’s Office announced on Sunday evening.
“While attending the Canfield Fair, an armed individual lunged at Dr. Acton, injuring multiple people,” Addie Bullock, communications director for the Acton campaign, said in a statement.
“This kind of violence has no place in Ohio,” Bullock added. “Dr. Acton will always stand up to the chaos, hate and vitriol that pits us against one another.”
Acton, who would be Ohio’s first Jewish governor if elected, is a former director of the Ohio Department of Health and completed residencies in both pediatrics and preventative medicine.
Republican Vivek Ramaswamy, Acton’s opponent in the upcoming election, released a statement condemning the attack on Sunday. His communications director, Connie Luck, stressed that “candidates should be able to meet with voters without having to worry about threats or violence.”
“What happened today is completely unacceptable and has no place in politics, and we hope that no one was hurt,” she added.
Havas had at first entered the fairgrounds tent and began recording Acton’s speech on his cell phone, but when he began pushing, Ohio State Highway Patrol troopers confronted him, according to the sheriff’s office. During the confrontation, two people were knocked to the ground and Havas was taken into custody by Canfield Fair police.
Following Havas’s arrest, police said they found two handguns and a set of brass knuckles in his possession, although no weapons were ever brandished or removed from their holsters.
Detectives on Sunday night added that they’d be continuing the investigation and would be filing charges after consulting with the Mahoning County Prosecutor.
The Canfield Fair, established in 1846, describes itself as the third-largest county fair nationwide. The fairgrounds, located about 75 miles southeast of Cleveland, sits on 353 acres of land and houses more than 60 buildings.
This article originally appeared on JTA.org.
The post Armed attacker arrested after lunging at Ohio Jewish gubernatorial candidate Amy Acton appeared first on The Forward.
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Far-right win in Germany regional race sends shockwaves through Europe
(JTA) — A victory for Germany’s far-right party in an eastern federal state has reverberated across the globe, exposing the widening rifts between alarmed centrist leaders and insurgent nationalist movements in Europe.
The Alternative for Germany (AfD) party won 43.8% of the vote in an election in Saxony-Anhalt on Sunday, crushing the center-right Christian Democratic Union (CDU), German Chancellor Friedrich Merz’s party, which held 17.2% support, according to preliminary figures.
The AfD is now heading toward 39 seats in Saxony-Anhalt’s 83-seat state parliament. It’s expected to fall 3 seats short of an outright majority, leaving open the question of whether it can form Germany’s first far-right state government since World War II. The party has proposed a sweeping nationalist agenda that includes deporting immigrants, defunding “anti-German art” and teaching children less about the country’s Nazi past.
Merz told reporters in Berlin on Monday he was “deeply shocked” and “unsettled” by the results, which he said rippled through the rest of the country and the world. He added that it was impossible for Germany to “go back to business as usual” after so many voters in Saxony-Anhalt chose a party that “questions the democratic institutions in our country.”
The results dealt the CDU its “most severe defeat” in decades, conceded Merz, who leads the party once headed by former German Chancellor Angela Merkel.
Merz said that he was searching for answers to “why far-right populism and far-right extremism was able to rise in such a rapid manner,” suggesting that his party may have underestimated the “fears of our population” amid economic crises and rapid technological change. He said that minorities in Saxony-Anhalt would be particularly vulnerable under an AfD government, but noted that the state would still have obligations to follow federal law, including regarding immigration policy.
Merz also directed his message to the rest of Europe, saying that Germany had a “special responsibility because of its history” to keep its political order “deeply anchored in Europe.”
Despite the scale of the CDU’s defeat in Saxony-Anhalt, Merz ruled out stepping down, saying, “Giving up is not an option.”
Though Saxony-Anhalt is one of Germany’s smallest regions, home to some 1.7 million voters, its election results quickly sent shockwaves through other European countries whose leaders, like Merz, are fighting to fend off far-right, anti-immigrant parties in national elections next year.
French Europe Minister Benjamin Haddad called the AfD’s regional win a “grave moment in Europe” and said that “nationalism and xenophobia will never be a solution.”
“We cannot forget our history,” said Haddad, an ally of centrist President Emmanuel Macron. “That is the meaning of the choices made by France and Germany.”
France’s government faces its own fears of a right-wing populist wave. Marine Le Pen, the head of the far-right National Rally, has dwarfed all other candidates in polls heading into France’s presidential election in 2027, when term limits force Macron to step down.
Across the Channel, British Chief Secretary to the Treasury Emma Reynolds said in an interview on Times Radio that the U.K.’s Labour government “will not be reaching out to a right-wing populist party.” She added that she put the AfD in “the same political bracket” as Reform UK, the far-right party that surged in local elections earlier this year.
Polish Prime Minister Donald Tusk also condemned the AfD’s victory. The far-right party has alarmed Poland, Ukraine’s neighbor, with its pro-Russia stance, as it seeks to halt Germany’s military aid to Ukraine and sanctions against Russia.
“In Poland, only idiots or traitors can rejoice at the triumph of the AfD in Germany,” said Tusk.
Meanwhile, the AfD was cheered by nationalist, anti-immigration party leaders in Spain, Portugal and the Netherlands, all of whom have sought to capitalize on economic and social grievances similar to those that contributed to the AfD’s victory Sunday.
Santiago Abascal, the head of Spain’s far-right Vox party, called the result “a great hope for Germany and for Europe.”
André Ventura, the founder of Portugal’s far-right Chega party, said that “the Germans too are opening their eyes against illegal and uncontrolled immigration, corruption, and the capture of our freedom and identity.”
And in the Netherlands, the AfD received a “Congratulations” from the far-right Party for Freedom’s leader, Geert Wilders.
While President Donald Trump has yet to officially respond to the Saxony-Anhalt election, he posted a screenshot of the results without comment on his Truth Social account Sunday night.
Trump’s post was shared by Kirill Dmitriev, a Russian presidential envoy and businessman, who said the AfD scored a “historic win” that would “put migration under control.”
Elon Musk, the billionaire and former Trump adviser who campaigned for the AfD last year, gave his support to the national party leader Alice Weidel on X, which he owns, writing “Well done” in German.
Ulrich Siegmund, the AfD’s candidate in Saxony-Anhalt who hopes to become the state premier, responded by praising Musk.
“Thank you, @elonmusk, for your support and for your clear and highly important perspective on the political developments of our time — including here in Germany,” he wrote.
This article originally appeared on JTA.org.
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How synagogues and Southern Jews came to mourn Robert E. Lee
In October 1870, mourning covered New Orleans.
The doors of the St. Charles Theater and Academy of Music were draped following the death of Robert E. Lee. Along St. Charles Street, saloons displayed signs of grief. Black and white cloth appeared on private homes, stores, banks and warehouses. The New-Orleans Weekly Times reported that “the rich and the poor vied with each other in their outward manifestations of grief.”
On Carondelet Street, the synagogue was draped too. Here at the Congregation Dispersed of Judah, the main door “presented a cloud of white and black draping.” Inside, the congregation’s spiritual leader, Rabbi Henry S. Jacobs, delivered a eulogy for Lee. He turned to Zechariah 11:2 and compared the dead Confederate general to a fallen cedar.
In Galveston, Texas, another Southern Jewish congregation went further. At what a newspaper described as an “Orthodox congregation of Israelites,” a prayer was offered for Lee’s soul. It asked God, “who resteth in the highest heavens,” to grant Lee rest beneath the wings of divine providence.
“We pray to the Almighty that He shall keep him under His wings forever,” the congregation prayed, so that “at the resurrection” Lee’s soul would be among those “prepared to live again.”
The synagogue memorials were not isolated expressions of grief. Many Southern Jews had supported the Confederacy, served in its army and shared their neighbors’ admiration for Lee. Lee had also developed a reputation among Jewish soldiers for respecting their religious practice during the war. Their mourning reflected both a Jewish community deeply embedded in the society around it and a particular memory of Lee that would endure for generations.
Fighting for the Confederacy, observing Yom Kippur
For Jewish soldiers, loyalty to the Confederacy and religious observance could exist side by side. Confederate officers sometimes accommodated those needs, and Lee himself corresponded with a Richmond rabbi about allowing Jewish soldiers to observe their holidays.
In September 1861, around 40 Jewish soldiers stationed at a Confederate army camp in Pensacola, Florida, received permission from General Braxton Bragg to observe the Day of Atonement. Newspapers across the South reported that as the soldiers prayed “to the God of their fathers,” they “forgot not the Government for which they have taken up arms.”
That same year, Rabbi Maximilian J. Michelbacher of Richmond reminded Jewish soldiers that Rosh Hashanah and Yom Kippur were approaching. A Richmond correspondent estimated that thousands of Jews were serving in Virginia and wrote that “no class of our citizens have responded more liberally to the treasury and army of the Confederacy than the Southern Jews.”
Michelbacher also corresponded with Lee about allowing Jewish soldiers time away from the army for religious observance.
In 1864, he asked that Jewish soldiers be allowed to return to Richmond for the High Holidays. Lee declined to grant a general furlough but told the rabbi that he would “gladly do all in my power to facilitate the observance of the duties of their religion by the Israelites in the Army.”
Individual applications, he said, could be approved when circumstances allowed.
An account recorded in the 1887 work Christ in the Camp: Or Religion in the Confederate Army by Reverend J. William Jones, a Southern Baptist minister and Confederate chaplain, described a captain rejecting a Jewish soldier’s request to attend religious services. The captain wrote that if such applications were approved, “the whole army would turn Jews or Shaking Quakers.”
Lee overruled the decision. He returned the request with advice that the captain “should always respect the religious views and feelings of others.”
In 1870, Lee visited Norfolk, Virginia. Among those who came to see him was Emanuel J. Myers, an 89-year-old Jew who had served under Napoleon I and received the French Legion of Honor.
A report in The Israelite, a Cincinnati Jewish newspaper, described Myers approaching with a “full flowing, snow beard,” his medal shining on his breast. The old soldier greeted Lee with “a hearty shake of a soldier’s hand.”
The newspaper called Lee the “brave hero” and “great chieftain.”
The Almighty, the reporter said, had allowed Myers to live long enough to “grasp the hand of one whom we all delight to honor.”
Lee died five months later.
Remembering Lee as a friend to the Jews
Decades later, Lee was still being invoked as a symbol of religious tolerance.
In 1914, Rabbi Henry Barnston of Temple Beth Israel in Houston referenced Lee’s defense of a Jewish soldier’s religious observance while speaking about the persistence of intolerance. Others used the story similarly. In 1922, The American Israelite put it on its front page beneath a simple headline: “General Lee Respected the Jews.” Four years later, Vanderbilt University professor Edwin Mims invoked Lee while arguing against religious bigotry. His words, Mims said, “ought to ring out in America today.”
Nor were these accounts confined to the South. A story about Lee’s respect for Jews appeared in The Wisconsin Jewish Chronicle in 1928. In 1930, University of Wisconsin president Glenn Frank spoke about it at a memorial for Lee while condemning intolerance in the South. “You cannot fight for even one hour in the ranks of intolerance,” Frank said, “without turning traitor to the memory of the great Lee.”
The story took on new meaning after the October 1958 bombing of The Temple in Atlanta. The explosion tore through the synagogue building after Rabbi Jacob Rothschild had become an outspoken supporter of civil rights. One person claiming responsibility invoked a “Confederate Underground.”
In an op-ed published afterward in The Arizona Post and other outlets, David Schwartz, a writer with the Jewish Telegraphic Agency, remembered the long history of Jews in Georgia and returned to the story of Lee defending a Jewish soldier’s religious observance.
“I don’t think Robert E. Lee would have liked to be associated with them,” he wrote, referring to the self-described “Confederate Underground” that claimed responsibility for the bombing.
Back in 1870, the synagogue memorials in New Orleans and Galveston had been part of a much wider response to Lee’s death. In Memphis, a newspaper remarked on the range of people who joined the city’s funeral procession, including Northerners, immigrants and “Hebrews,” writing that “none were found to show disrespect or even indifference.”
As plans emerged for an equestrian monument to Lee in Richmond, organizers proposed that on memorial days throughout the South, “every congregation, Christian and Hebrew,” make a contribution. The statue, erected in 1890, stood until 2021.
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