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As jury launches deliberations in Pittsburgh synagogue massacre, defense concedes shooter’s hatred of Jews
PITTSBURGH (JTA) — After 11 days of graphic and emotionally fraught testimony in the Pittsburgh synagogue shooting trial, and a 90-minute closing argument that included gruesome photos and the replay of harrowing 911 calls, it was time for the defense to speak.
A lawyer for Robert Bowers, accused of being the gunman who murdered 11 worshipers at the Tree of Life synagogue, on Thursday walked across the courtroom to a podium, faced the jury, and spoke for just 19 minutes.
Elisa Long acknowledged the immensity of the crime on Oct. 27, 2018, and offered only half a defense. Bowers did not intend to keep Jews from worshipping, she said, but he did appear to hate Jews.
“There is no question that his posts on Gab.com and his statements that day reflected animosity and hatred toward Jews,” Long said, referring to a social media site that is a virtual redoubt for extremists.
It was a critical concession that 11 of the government’s charges, that Bowers committed capital hate crimes, may be irrefutable.
A prosecutor took another 20 minutes to rebut Long’s barebones defense, and then Judge Robert Colville ordered the jury to begin deliberations. Seven women and five men filed out of the court at 2:30 p.m., and clerks followed them with wheeled carts piled with evidence. They retired Thursday without arriving at a verdict.
The defense, which barely registered as a presence during the guilt phase of the trial, appears to be reserving its arguments for the death penalty phase, which begins a week after the jury returns a verdict, if it determines that Bowers is guilty of any of the 22 capital crimes out of 63 charges in the indictment.
Defense lawyers in March said they would bring up Bowers’ mental health, including evidence that he suffers from epilepsy and schizophrenia. On the first day of the trial, Colville forbade them from doing so during the guilt phase of the trial, but said they may raise mental health during the penalty phase.
In her closing argument, Long devoted most of her time to sowing doubt about 11 of the capital charges, that Bowers “intentionally obstructed by force … the enjoyment of free exercise of religious beliefs,” resulting in 11 deaths.
“It is vitally important not to convict him of crimes he did not commit,” she said.
The free exercise of religious beliefs “does not include the engagement in good works or conduct that may or may not be part of religious belief,” she said.
Then jurors would have to determine whether Bowers was seeking to stop a religious service “or to stop people who were supporting the resettlement of refugees,” she said.
One of the three congregations housed in the Tree of Life synagogue, Dor Hadash, was partnered with HIAS, the Jewish immigration advocacy group. She quoted Bowers’ Gab posts in which he identified Jews with what he believed was a planned genocide of white Americans to be carried out by immigrants.
“HIAS is a huge enabler of refugee invasions,” Bowers posted on Oct. 25, Long pointed out, two days before the massacre. Dor Hadash, she noted, was on that Saturday planning a “Refugee Shabbat.” His responses were “shocking and irrational,” she said, but “after learning about HIAS” and its advocacy, “Mr. Bowers’ sense of urgency increased.”
Long began her closing argument by acknowledging, as lead defense attorney Judy Clarke had done in her opening argument, that Bowers had carried out the massacre.
“There is no dispute that on Oct. 27. 2018, armed with an AR-15, he shot and killed 11 people and seriously injured two others who were in their sacred space,” Long said. The defense on day one of the trial promised “we would not offer justification, and we have not done so,” she said.
Summing up, Long appeared to anticipate the mental health arguments the defense would make during the penalty phase, while being careful not to violate Colville’s order not to explicitly raise the topic.
She described a 46-year old man “living alone in an apartment” where he slept on a mattress on the floor and who was obsessed with computers, coding and guns. “How and why this man who lived a quiet and law abiding life until 2018” committed the crimes may be “inexplicable,” she said.
In the months before the massacre Bowers “spent an immense amount of time on the internet absorbing hate,” she said.
Long did not argue that the government had proved the 11 capital hate crimes. But she also did not argue that it had not, telling the jury, “These are the charges the federal government has brought and these are the decisions you as jurors must make.”
In his rebuttal, Eric Olshan, a U.S. attorney, ridiculed Long’s claim that obstructing worship was not germane to Bowers’ intentions.
Facing the jury, he spun around and pointed to Bowers.
“On Oct. 27, 2018, that man, Robert Bowers, went into Tree of Life, where three congregations, not just Dor Hadash” were getting ready for services. The other two are Tree of Life and New Light. “He didn’t focus on Dor Hadash, he focused on any Jew he could find to kill or try to kill.”
He accused Long of cherrypicking Bowers’ Gab posts, and reminded jurors of evidence that in the months prior to the attack, Towers had “liked” just two posts mentioning HIAS, while “liking” some 400 mentions of “Kike,” an antisemitic epithet, and some 2,300 mentions of “Jew.”
“Did he go to a refugee resettlement meeting? Did he go to the border to stop Jews” from facilitating the entry of immigrants? Olshan asked. “Did he go to the HIAS office in Maryland? He drove about 30 minutes from where he lived to Squirrel Hill, the center of Jewish life in Pittsburgh.”
Again Olshan pointed at Bowers. “That person intended to obstruct them from free exercise of religion,” he said. “This is not rocket science.”
In any case, Olshan, who is Jewish, said HIAS’s work is inextricable from Jewish faith. “Welcoming the stranger” appears 36 times in the Torah, he said, including in the passage the congregations would be reading that morning. “That just proves his guilt,” he said.
Throughout the day, Bowers never looked toward the jury. Clad in a gray sweater with a collared blue shirt, he stared at a computer screen where he monitored evidence and scribbled notes, occasionally whispering to his lawyers.
Bowers’ aunt and a cousin were present in the courtroom, as were survivors of the attack and families of the victims. There was an expectation that a verdict would be quick; the overflow room for families was packed. Maggie Feinstein, who counsels the victims, was in the court room. So was Rabbi Jeffrey Myers, who testified on the first day that he expected to die where he was hiding, and recited the Shema prayer. He wore a white kippah emblazoned with the synagogue’s symbol, a blue tree.
The day began with Colville warning the jury that his instructions to them would be exceptionally long; he took 80 minutes. Then Soo Song, an assistant U.S. attorney, spoke for 90 minutes, reconstructing the day of the massacre, Oct. 27, 2018, detail by gory detail. Of the 11 people killed, she said, six were shot in the head.
She anticipated the argument Long would advance, repeatedly emphasizing the rituals Bowers interrupted with deadly results. Using bloody photos of victims in their place, she focused especially on religious implements.”The defendant committed mass murder in a synagogue,” she said. “He turned that sacred space into a place littered with prayer shawls and prayer books and 11 deceased worshippers.”
She concluded naming the 11 victims: Joyce Fienberg, Richard Gottfried, Rose Mallinger, Jerry Rabinowitz, Cecil Rosenthal, David Rosenthal, Bernice Simon, Sylvan Simon, Daniel Stein, Melvin Wax and Irving Younger.
Olshan ended the day holding two evidence bags, each with half of a bloodstained kippah. “No longer a reminder of God’s presence,” he said. “This is what he did to Irving Younger, leaving this tattered reminder found amid the shocks of Irving younger’s white hair.”
The obstruction of worship was “the natural and probable consequence of his actions,” Olshan said.”The only justice is a verdict of guilty in every charge in this case.”
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Columbia selects Jennifer Mnookin, Jewish U of Wisconsin chancellor, as its next leader
(JTA) — Three different women have taken turns as Columbia University’s president amid ongoing turmoil surrounding the handling of pro-Palestinian protests on the New York City campus. Now, Columbia has invited a fourth — and the first to be Jewish — to try her hand at running the Ivy League school.
Jennifer Mnookin, the chancellor of University of Wisconsin, has been chosen as Columbia’s next president, the co-chairs of the school’s board of trustees announced on Sunday. She will be the school’s first Jewish leader since Oct. 7, 2023, when Hamas attacked Israel, triggering a war in Gaza and a student protest movement in the United States of which Columbia was an epicenter.
Mnookin, a legal scholar, served as dean of the University of California, Los Angeles School of Law before moving to Wisconsin in 2022. At least two other candidates reportedly declined the Columbia position prior to her selection.
She takes the helm at a delicate time for Columbia as it continues to reel from the fallout of the student protests, which has included included penalties from the Trump administration, rapid leadership changes and ongoing fear and anxiety among many Jewish students.
“I am honored and thrilled to join Columbia University at this important moment,” Mnookin said in a statement released by the university. “Columbia is defined by rigorous scholarship, a deep commitment to open inquiry, world-class patient care, and an inseparable and enduring connection to New York City, the greatest city in the world.”
She follows three other women who struggled amid the turmoil. The president in charge on Oct. 7, Nemat Minouche Shafik, cited the “period of turmoil” that followed when she resigned in 2024; she had faced criticism from members of Congress as well as the Columbia community over her handling of the student encampment that formed this year.
Her temporary replacement, Katrina Armstrong, stepped down in March 2025 as the school faced pressure from the Trump administration over antisemitism allegations. Armstong’s successor, the current interim president, Claire Shipman, struck a $221 million deal with Trump to settle the claims; she also apologized soon after taking office for having suggested the removal of a Jewish member of the school’s board of trustees.
Now, Mnookin will be responsible for managing Columbia’s relationship with federal authorities, weighing and implementing the recommendations of its antisemitism task force and healing a divided campus, which has been closed to outsiders now for years.
“The last few years have been undeniably difficult for the Jewish and Israeli communities on campus. While challenges remain, there is a vibrant, joyful, proud Jewish community at Columbia,” Brian Cohen, executive director of Columbia/Barnard Hillel, said in a statement. “I am hopeful that President-elect Mnookin will bring the reputation, experience, and understanding that we need to build on that strong foundation.”
It will be Mnookin’s first time working at a private university. At Wisconsin, first sent law enforcement to shut down a student encampment, then negotiated with protesters after they established a second one. The deal required Students for Justice in Palestine to comply with university rules related to protest in exchange for the right to present their divestment demands to “decision makers,” who did not accede to them.
She also denounced neo-Nazi protesters who marched on the Wisconsin campus in November 2023, calling them “utterly repugnant.” Through it all, she gained a reputation for promoting open inquiry and academic freedom — even as Wisconsin, like dozens of other universities, faced a federal investigation over antisemitism allegations.
“I think universities should be spaces where ideas, and different ideas, embodied by people from different backgrounds, come together, and where it won’t always be comfortable, but where we will learn and do better from that engagement,” she said in a roundtable of college presidents published in The New York Times in November. (The other presidents were also Jewish: Sian Bellock of Dartmouth College and Michael Roth of Wesleyan University, who has emerged as a rare leader in higher education who is willing to spar with the Trump administration.)
Mnookin was raised in a Reform Jewish family in the Bay Area that escalated its Jewish engagement when she asked to celebrate her bat mitzvah, according to her father Robert. A scholar of conflict negotiation, he described the evolution in his 2015 book “The Jewish American Paradox: Embracing Choice in a Changing World,” which he said he wrote in part to explore his own late-onset attachment to Judaism.
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Tim Walz invokes Anne Frank in pressing Trump to end ICE operations in Minnesota
(JTA) — Tim Walz, the governor of Minnesota, invoked Anne Frank in exhorting President Donald Trump to call off the ICE operations in the Twin Cities in which a second protester was killed over the weekend.
Speaking at a press conference on Sunday, Walz — whose master’s degree focused on Holocaust education — suggested that the conditions facing children in his state during the Trump administration’s aggressive immigration enforcement raids were of a kind with those facing Frank during the Holocaust.
“We have got children in Minnesota hiding in their houses, afraid to go outside. Many of us grew up reading that story of Anne Frank,” he said. “Somebody is going to write that children’s story about Minnesota.”
The prominent mention of Frank, who died of disease in a Nazi concentration camp after her family’s hiding place was betrayed, adds to a growing discourse about whether ICE’s operations targeting immigrants in Minnesota can be compared to the Nazis’ tactics in rooting out Jews during the Holocaust. Figures such as Stephen King and Bruce Springsteen have likened ICE to the Gestapo.
Until recently, Nazi comparisons were long considered inappropriate by many in the Jewish world who argued that such analogies cheapen the memory of the particular genocide against the Jews. In the last decade, that norm has to some degree fallen away, with voices on both the right and left likening their opponents to Nazis.
On Sunday, some of Walz’s critics denounced his comments and said an immigration crackdown cannot be compared to the deliberate murder of Jews. Retweeting an account called Stop Wokeness, the activist Shabbos Kestenbaum tweeted, “One million Jewish children were killed during the Holocaust. Illegal immigrants are offered thousands of dollars to take a free flight home. Tim Walz is an evil retard.”
In a post on X responding to Walz’s analogy, Stephen Miller, a top aide to Trump, wrote, “The purpose of the rhetoric is to incite attacks on ICE.”
But others said the comparison was apt, with a quotation from Frank’s diary circulating widely online as it did in 2019 in response to ICE raids then. The quotation, those sharing it suggested, offered a close parallel to what has been playing out in Minnesota.
“Terrible things are happening outside,” the passage says. “Poor helpless people are being dragged out of their homes. Families are torn apart; men, women and children are separated. Children come home from school to find that their parents have disappeared. … Everyone is scared.”
Jewish voices, too, have invoked the Holocaust in arguing for intervention in Minnesota, where federal agents on Saturday shot and killed a man, Alex Pretti, who had been protesting their presence.
“What did we learn from the Holocaust? We have to act and we have to resist,” one rabbi who flew into Minnesota to protest told the Religion News Service last week.
Walz, a Democrat who was the vice presidential candidate in 2024, wrote a master’s thesis on Holocaust education, arguing that the Holocaust should be taught “in the greater context of human rights abuses,” rather than as a unique historical anomaly or as part of a larger unit on World War II.
“Schools are teaching about the Jewish Holocaust, but the way it is traditionally being taught is not leading to increased knowledge of the causes of genocide in all parts of the world,” he wrote in his 2001 thesis, completed while he was a high school teacher.
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How yizkor books bring the sights, sounds, and even smells and tastes of lost Jewish shtetls back to life
Rye bread, sour milk, and maybe some herring — for a poor Jew, these were the makings of a meal. The Jews I have in mind were residents of the small market towns, or shtetls, once strewn across Eastern Europe. Shtetls had their token elites, the grain and lumber brokers who ate white bread with butter. For the vast majority, however, the bread was black and there was no butter.
I’ve spent the last few years reading about these towns for Once There Was a Town, a book I’ve written about yizkor books and the world they portray. But my interest is more than academic; my father was born in one of these towns, and I’ve been hearing its stories since I was a kid.
The word yizkor is a form of the Hebrew verb “to remember.” Literally translated, it means “may he remember.” A yizkor book is a book of remembrance.
While the yizkor book tradition goes back to medieval times, those I’ve been studying were written after the Holocaust as a way to memorialize the communities destroyed by the Nazis and their facilitators. Anthologies of a sort, these books were written by both Holocaust survivors and emigrés from before the war, all from the same shtetl, working together to document the ways of life characteristic of their fallen hometowns.
Key players in their production were organizations that had formed decades before the Holocaust. Starting in the late 19th century, in immigrant cities like New York, Jews from the same town had banded together to create self-help societies which you could turn to in times of crisis. If a family member was sick and couldn’t work, these societies provided financial support. When a townsperson died, they ensured a plot in a Jewish cemetery. After the war, they assumed responsibility for writing the town yizkor book.
Erased from the physical world, those towns are conjured back into existence in these yizkor books. Working with the theory that whatever was left out would be forgotten, yizkor book writers sought to cast a wide net and record everything. Caught in that net were the foods people ate.
Left to right: Chaya Liba Peltz, Aaron Ziegelman, Luba Ziegelman.
In front, Tova Peltz Courtesy of Jane Ziegelman
The books speak eloquently to the sparsity of the weekday diet, which for many consisted primarily of potatoes, porridge and coarse, rye bread. Six days of austerity, however, were followed by the Sabbath, when Jews are commanded to partake “of fruits and delicacies and to inhale sweet odors.” Sabbath foods shared certain characteristics. Challah and gefilte fish were sweet and delicate, and so was compote (stewed fruit) and tsimmes, (carrots sweetened with prunes.) It was fat, however, that people hankered for most. Chicken soup with golden rings of fat dancing across the surface, chopped liver enriched with onions fried in goose fat (shmaltz), stuffed derma (cow intestine stuffed with flour and schmaltz) and a schmaltz-laden kugel.
Our modern-day food groups — protein, fat, carbohydrates — held no meaning for a poor Jew who saw food in just two categories. Like heaven and earth, like men and women, like time itself, food was divided into the holy and the mundane.
A qualification: All food comes from God so all food is holy. Certain foods, however, are fortified with an extra dose of holiness. In some cases, it was obvious which was which — between rye bread and challah, for example, there was no confusion. With some foods, however, it all depended on preparation. During the week, dried beans were combined with kasha or barley for a meal that was both cheap and filling. Saturday’s cholent was also made with beans, but these beans had been braising all night with a fatty bone. A potato soup “whitened” with a splash of milk was among the mundane foods Jews subsisted on Sunday through Friday. But a potato kugel, glistening with schmaltz and redolent of onion, was a dish worthy of the Sabbath Queen!
And then there were zoyers, the fermented foods that defied classification. Cucumbers, beets, mushrooms, radishes, cabbage, apples and even berries were some of the foods that homemakers turned into zoyers, what we call pickles. For people who relied so heavily on bread and potatoes, the tang of a zoyer provided a welcome counterpoint to all that starchiness. And when the pickles were gone, you could dip your potato into the sour and salty brine.
Zoyers also came in liquid form, the most popular of which was a drink called kvass. A fermented drink made from stale bread, kvass was produced both at home and by the local kvassnik or kvass maker. Jews loved their kvass for its fizzy tartness. More than that, however, they saw it as a kind of culinary metaphor. In the sourness of kvass, they saw their own lives. Here, a former resident of Rakishok, a shtetl in Lithuania,, remembers his weekly visits to the kvass maker:
I remember how my father would send me with a kopek on Shabbos night to buy kvass for Havdalah. The kvass, alas, was made from the crusts of black bread, and was very sour, like the sourness of the mood of the coming gray week and its worries.
Zoyers were also at home on the Sabbath table; in fact, meals were considered incomplete without them. Or to put it another way, zoyers offered a kind of culinary satisfaction that no other food could deliver.
“A young man sat down to a holiday meal of chicken, kreplach and tsimmes,” one yizkor book author wrote. “After the meal, his wife asked if he was satisfied with the food. ‘Of course,’ he answered, ‘but unless I have eaten even a little bit of zoyers, I am not a person.’”
I take comfort knowing that this is a feeling I have experienced too.
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