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She represents the ‘worst of the worst.’ Now Judy Clarke is leading the defense in Pittsburgh synagogue massacre trial.
PITTSBURGH (Pittsburgh Jewish Chronicle via JTA) — When Judy Clarke delivered her opening statement to the jury that will determine the fate of the man charged with committing the massacre in the Tree of Life synagogue building, she did not deny that her client was responsible.
In fact, she sympathized with the victims and their families.
Clarke, 71, began her address by acknowledging the horror of Oct. 27, 2018, and its aftermath.
“The tragedy that brings us together today,” she said in a soft-spoken yet confident voice, is “almost incomprehensible. It’s inexcusable. … Eleven lives were taken, others shattered. The loss that occurred is immeasurable.”
She told the jury there was “no disagreement, no doubt” about the identity of the perpetrator. It was “the man seated at that table,” she said, indicating her client. “He shot every person he saw and, in the process, injured others in their sacred spaces.”
Clarke was appointed to Robert Bowers’ defense team in December 2018, after he requested the counsel of a federal public defender specializing in death penalty cases. He faces 63 criminal counts related to his attack on congregations Dor Hadash, New Light and Tree of Life*Or L’Simcha. Many of the charges carry the death penalty.
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As the trial proceeds, Clarke won’t try to convince the jury her client isn’t guilty. A “win” for her defense team will be for the defendant to avoid a death sentence and instead have him remain in prison for the rest of his life.
Clarke has vast experience defending those whom some call “the worst of the worst.” Her roster of past clients includes Susan Smith, who murdered her two young sons by drowning them in a lake in South Carolina; Theodore Kaczynski, otherwise known as the Unabomber; Buford Furrow, a white supremacist who opened fire in a Jewish community center outside of Los Angeles in 1999; Eric Rudolph, who planted a bomb in Centennial Olympic Park in Atlanta during the 1996 Summer Olympics; and Dzhokhar Tsarnaev, a perpetrator of the Boston Marathon bombing.
Except for Tsarnaev — whose case is under appeal — Clarke succeeded in avoiding a death sentence for all her clients, either by negotiating a plea deal or by convincing the jury that mitigating factors, such as a mental illness, precluded imposition of the ultimate punishment.
Clarke’s team tried to negotiate a deal for a life sentence for Bowers in exchange for a guilty plea but was unsuccessful. Four and a half years after the deadliest antisemitic attack in U.S. history, the three-week jury selection process commenced on April 24 and testimony began on May 30.
“This is not a straightforward murder case,” Clarke told the jury in her opening statement. The federal charges — which include obstruction of free exercise of religious beliefs resulting in death — must be proved by showing the defendant had the requisite intent to commit those particular crimes, she said.
She acknowledged that her client’s actions on Oct. 27, 2018, were “reprehensible” and “misguided” and recounted his virulent social media postings and other rantings about Jews. But she also portrayed him as “quiet” and “socially awkward, a man with few friends.” He didn’t live on his own until he was 44, she said, and his family saw him as someone “more likely to commit suicide than kill others.”
It’s clear that Clarke is appalled by her client’s actions. It’s also clear that she is determined to see that his rights are protected and that the judge and the jury faithfully apply the rule of law.
“Judy is one of the best lawyers I’ve ever known,” said Laurie Levenson, a professor at Loyola Law School in Los Angles and a former federal prosecutor. “She works insanely hard. She spends the time with the clients that she needs to. She doesn’t believe in the death penalty, and she’s devoted herself to representing people who are, you know — ‘the Voyage of the Damned’ is what she would say.”
Levenson, who has known Clarke for three decades, described her as “honest” and “very humble.”
“She doesn’t stand against the victims,” Levenson stressed. “I think she actually feels very much for the tragedy that occurred. But she has a job to do, which is to try to save her client’s life. And she does it with integrity.”
The two met during the Unabomber case, when Clarke was representing Kaczynski and Levenson was a legal commentator for CBS. Kaczynski at first resisted a plea deal sentencing him to life in prison because he did not want to admit to mental health issues.
Defense attorney Judy Clarke, at right, responds to questions at a press conference after the trial of Unabomber suspect Theodore Kaczynski was delayed in Sacramento, California, Jan. 8, 1998.(Rich Pedroncelli/AFP via Getty Images)
“She had a very difficult client, one that I think a lot of people would just sort of throw up their hands and say, ‘What can I do?’” Levenson recalled. “And she was able to get him to agree to that plea, which probably saved his life.”
Ted Kaczynski’s brother, David Kaczynski, praised Clarke for her ability to see humanity, even in those who have committed unspeakable atrocities.
“She has a really good heart, a really good intention,” David Kaczynski said. “I think she really cares about her clients. I think she has a kind of unconditional commitment to their humanity. And, of course, that meant a lot to me, because as much as I deplore what my brother did in harming people, I love him. He’s my brother.”
“So it’s a very fine line to walk, representing the client who has clearly got some serious personal problem,” he continued. “Ted was quite a loner. He was very shy. He had a very difficult time connecting with anybody. And in this very difficult situation, Judy was able to be there for him, and I think that was really meaningful for Ted, that he had some support, some human connection at this time of crisis in his life.”
David Kaczynski has followed Clarke’s career and continues to be impressed with her “professionalism and sense of humility.”
“I think the legal profession is trained to be strictly analytical and adversarial,” he said. “And she somehow works within this environment in a way that preserves her humanity as she’s trying to make people aware of the humanity of someone whose very right to exist is in question.”
Some question whether a person who has committed a heinous crime deserves a zealous defense. Levenson insists they do.
Our judicial system is “best served” when capital defendants are provided with a high-caliber defense, Levenson said, because “it’s in these situations where people are so emotionally invested that we can get it wrong.”
In addition to being a former prosecutor, Levenson created the Loyola Project for the Innocent, which works to get those who are serving sentences for crimes they did not commit out of prison.
Defense attorney Judy Clarke, seen here in Pittsburgh in 2023, is representing the man accused of murdering 11 Jews during Shabbat services in Pittsburgh in 2018. (Screenshot from KDKA report)
“I’ve seen firsthand that there are far too many lawyers who just immediately assume that their client’s not only guilty but should get the most severe punishment — that there’s nothing to be said on their client’s behalf,” Levenson said. “And you and I both know there’s a lot more to any given case, and that even people who do terrible crimes have other aspects of their lives that the justice system should consider.”
“In our system, we are supposed to consider each case, each individual, the facts, and not only determine whether someone’s guilty but what should happen to them,” she continued. “And that works well. When you have a lawyer who’s just going through the motions — and the one thing you can say about Judy is she doesn’t just go through the motions — I think the public can have more confidence in the verdict. As long as that lawyer is acting honestly and with integrity, it’s so much better to have that zealous advocate.”
The massacre at the Tree of Life building “was just a terrible, terrible, terrible tragedy,” said Levenson, who is Jewish. Clarke “will do her best to keep the case in perspective. In other words, focus not on big messages, but on this individual and any mitigating factors for this individual.”
Jon B. Gould, dean of the School of Social Ecology at the University of California-Irvine, has researched attorneys who specialize in death penalty cases. In 2019, along with Maya Pagni Barak, he published “Capital Defense: Inside the Lives of America’s Death Penalty Lawyers,” a book based on extensive interviews, providing insight into the reasons someone would willingly represent a person who has committed an egregious crime.
“They are an unusual kind of lawyer,” Gould said. “They’re actually an unusual kind of person because for many of these cases, they are representing what is sometimes said to be ‘the worst of the worst.’”
There are a variety of motivating factors for capital defense work, Gould said. Some of these lawyers are strongly opposed to state-sanctioned killing. For others, he said, “it is the excitement of the most complicated kind of law.”
Other death penalty specialists take the cases for “professional prestige,” and some do it for the money because capital defense lawyers get paid more than regular defense lawyers, Gould said. Some take the cases for religious reasons.
“Now, that’s all in the larger context of none of these lawyers looks at the facts of the case and thinks it’s anything other than a horrific tragedy,” Gould stressed. “I also found that for many of them, they are entirely sympathetic to the family members of the victims. They don’t look at these cases and think, no big deal. They look at these cases and think that’s something horrible that happened to the victim’s family, but they also look at the defendant and think, as one of them said to me, ‘No one gets to this place of being the defendant without having something horrible having happened to them earlier in life.’”
Death penalty cases are “really, really, really hard on defense lawyers,” Gould added. “It’s really distressing work. The evidence that they have to pore through is horrific. Many of them have PTSD.”
While many people “look at defense lawyers and think there must be something wrong with them,” Gould said it’s essential to remember “that they are fulfilling a very important function in the criminal justice system that none of us would ever want to have to do.”
“That doesn’t mean that any of us is unsympathetic to the victims,” he emphasized. “No one deserves what’s happened in any of these cases. But if we do believe in the rule of law, then there needs to be capital defense lawyers. And we need to respect the work they’re doing because that’s what it means to live in a system of rule of law and not simply a system where we simply execute people in the town square without the opportunity to have a defense.”
This story is part of ongoing coverage of the Pittsburgh synagogue shooting trial by the Pittsburgh Jewish Chronicle and the Pittsburgh Union Progress in a collaboration supported by funding from the Pittsburgh Media Partnership. It is reprinted with permission.
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Molly Crabapple’s book is well researched but ideologically biased
Molly Crabapple’s Here Where We Live Is Our Country is a captivating read. Drawing on the biographies of both major and lesser-known activists, Crabapple tells the history of almost 130 years of the Jewish Labor Bund. Her crackling, imaginative prose brings dry, documentary materials to life, and makes long-ago personalities feel contemporary.
Crabapple chooses Sam Rothbord , her great-grandfather, as a guide to the vanished world of Jewish Eastern Europe. Though Crabapple was born many years after his death, her family saved his photos and papers. Crabapple turns to these items to reconstruct a detailed picture of his life.
Born in the town of Volkovysk (now in Belarus), Sam joined the Bund as a young man. He soon immigrated to America, where he became an artist. His first exhibit was held at the former headquarters of the Forward on East Broadway.
Many well-known Bundists make an appearance in the book: Vladimir Medem, Arkady Kremer, Raphael Abramovitch, Mark Lieber, Sophie Dubnova-Erlich , Henryk Erlich, Viktor Alter and others.
Crabapple takes her readers through the cataclysmic events in which the Bund took part: the Russian revolutions of 1905 and 1917, World War I, the establishment of the Polish republic and, finally, the Holocaust. Despite her great reverence for the Bundists’ heroism and sacrifice, Crabapple acknowledges that these heroic figures could also have difficult personalities. She often compares her own experiences as an activist on the left with the struggle of radicals around the world today.
The Bundists left behind a rich legacy of memoirs and documents. Crabapple synthesizes these sources into a lively narrative full of color and emotion.
Crabapple makes liberal use of graphic cliches, and she doesn’t hold back when it comes to representing the ‘bad guys.’ Describing the 1905 pogrom in Odessa, she writes: “Blood-smearedRussian mothers loaded their pushcarts with the spoils from looted Jewish houses, then had their kids torch their homes behind them as they left.” ”
Crabapple is well-versed in Marxist theory, having learned it from her father who, she writes, is a professor of political economy. She clearly explains the ideological differences between the Bund and other leftist parties. Unfortunately, her relationship to historical facts is occasionally a bit loose.
Czar Nicholas I, for example, did not limit the number of Jewish students in Russian universities; at the time there were simply nearly no Russian Jews who would have liked to study there. The so-called “percent norm” (quota) was first introduced by his grandson, Alexander III in 1887, over 30 years after Nicholas’ passing in 1855.
Crabapple also writes that “Tsar Nicholas I wrote his policies with the declared aim of forcing a third of Jews to die, a third to emigrate, and a third to convert to Christianity.” But Nicholas I never declared this; in fact, he strictly prohibited emigration from Russia. Many popular books on Russian Jewish history attribute this statement to Alexander III’s official, Konstantin Pobedonostsev, although no documentary source exists for this.
On the whole, Crabapple paints a historical landscape of the time in black and white. The good guys are the Bundists. The bad ones are various governments, the Bolsheviks and, of course, the Zionists. At fault for all the world’s ills is the West, with its capitalist, imperialist regimes.
The book is prominently anti-Zionist in its politics. This ideological direction must have been a motivating factor for Crabapple as she undertook this project — and she’s successfully conveyed it to her readers, reviving the old fighting spirit of Bundist polemics.
For all this, Crabapple isn’t blind to the political weakness of the Bund. “The Bund had accomplished many things in the areas of mutual aid, cultural production, and armed self-defense. But there was one thing that the Bund had neglected: the necessity of taking power.” A question lingers, however: did the Bund ever have that option, besides a handful of times in 1905, in Russian or Polish cities?
Here Where We Live Is Our Country offers a major intellectual resource for today’s generation of radical activists protesting Zionism and the State of Israel. There’s ample historical and theoretical ammo here for their arguments. At the same time, Crabapple’s book shows that far from every critic of Zionism is an anti-Semite (although many of them are).
Historically, it was Zionism that won out over the Bund, and the State of Israel is an undeniable fact. Indeed, Israel became a new home for many Bundists who survived the Holocaust. For Crabapple, however, that was their bad luck: “The lucky ones got visas for refugee communities in Melbourne and Johannesburg, Paris and Montevideo. Others were not so lucky. In the years after the Holocaust, hundreds of Bundist survivors left for Palestine.” Their party, she adds, meaning the Bund, “had given them fairy tales. Zionists offered a place where they could rebuild their lives.”
There’s a sense of mixed feelings here: disdain for the Zionists, coupled with the acknowledgement that the Bundist project had come to nothing and Zionism did a better job for the Jews. In keeping with Crabapple’s anti-Zionist attitude, she makes no mention of the Bund’s vibrant afterlife in Israel, which included figures such as Isaac Luden and Mordechai Tsanin, and the Israeli magazine Lebns-Fragen, which was highly critical of the Israeli government.
But perhaps the book’s greatest weakness is its deeply caricatured portrayal of Zionism. Not a single word is said about the major role of the Zionist program in Europe and America to support Jewish life in the diaspora. Compared to the Bundists, the Zionist activists were often less dogmatic in their perspective on Jewish culture.
Crabapple clearly demonstrates the ideological divide between the Bund and Zionism. However, she doesn’t seem to acknowledge what these two movements shared: a commitment to the future of the Jewish people. Both emerged from the political environment of late 19th-century Eastern and Central Europe, where various ethnic communities were seeking to reinvent themselves as nations.
The Bund and the Zionists offered two different responses to this challenge. One centered on diasporic nationhood, the other on the creation of a nation state. For both, however, Jewish peoplehood remained the primary concern.
Crabapple concludes her book on the Bund by thanking “the people of Palestine.” It’s a provocative and predictable call in today’s radicalized climate. What remains unclear, however, is who exactly these people are: do they include Israeli Jews? A Bundist answer, I suspect, would be “yes.”
The post Molly Crabapple’s book is well researched but ideologically biased appeared first on The Forward.
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At Trump’s Christian revival on the National Mall, one rabbi made a Jewish case for America
On the National Mall Sunday, Christian worship music boomed from giant speakers as “Adonai” and other names of God flashed across jumbo screens behind a praise band. Pastors invoked America’s biblical destiny. Sadie Robertson, the Christian social media personality and granddaughter of Duck Dynasty patriarch Phil Robertson, preached from both the Old and New Testaments.
And then Rabbi Meir Soloveichik — the lone Jewish speaker at the planned nine-hour “Rededicate 250” rally called by President Donald Trump, billed as a national “jubilee of prayer, praise and thanksgiving” — stepped to the podium and began talking about Irving Berlin.
Soloveichik, 48, a scion of one of modern Orthodoxy’s most revered rabbinic families and a member of Trump’s Religious Liberty Commission, used his remarks to offer a Jewish case for American exceptionalism, a contrast to the explicitly Christian vision of the nation’s founding that defined the day.
Recalling how Berlin wrote “God Bless America” as fascism spread across Europe and antisemitism consumed the continent, Soloveichik described the song as both a patriotic anthem and a prayer of gratitude from a Jewish immigrant who found refuge in the United States. The hymn, he said, represented “a plaintive prayer to God that America continue to be blessed.”
The four-minute speech fit squarely within Soloveichik’s broader worldview. A senior scholar at the conservative Tikvah Fund and rabbi of Congregation Shearith Israel in Manhattan, the oldest Jewish congregation in the United States, he has long argued that America’s civic ideals are aligned with traditional Judaism and biblical morality. His 2024 book, Providence and Power: Ten Portraits in Jewish Statesmanship, examines Jewish political leadership through the lens of faith and moral responsibility.
For Soloveichik, the connection between Judaism and American identity culminated in the Second World War. He noted that “God Bless America” was first broadcast publicly the day after Kristallnacht, when Nazis destroyed Jewish homes and synagogues across Germany. “At the very moment when darkness deepened,” Soloveichik said, “America raised its voice united in the song that Irving Berlin wrote.”
He added that “in the years that followed 1938, the prayer that is ‘God Bless America’ was carried by American soldiers who defeated evil, liberating Europe and the world.”
Then came the line that drew some of the loudest applause of his remarks: “It is a reminder, as hatred of Jews makes itself manifest again, that antisemitism is utterly un-American.”
Separation of church and state
The moment captured the complicated role Jews increasingly occupy within the Trump-era religious right: embraced as part of America’s Judeo-Christian heritage, even as critics warn that the broader movement surrounding events like Rededicate 250 blurs the line between religious pluralism and Christian nationalism.
Rachel Laser, the Jewish CEO of Americans United for the Separation of Church and State, denounced the rally before the event. “If President Trump and his allies truly cared about America’s legacy of religious freedom, they would be celebrating church-state separation as the unique American invention that has allowed religious diversity to flourish in our country,” she said in a statement. “Instead, they continue to threaten this foundational principle by advancing a Christian Nationalist crusade to impose one narrow version of Christianity on all Americans.”
Sunday’s event — part revival meeting, part patriotic pageant — was the centerpiece of the Trump administration’s religious programming tied to this year’s 250th anniversary of the founding of the United States. Secretary of Defense Pete Hegseth and House Speaker Mike Johnson were slated to appear alongside evangelical pastors, worship leaders and conservative Christian influencers. President Trump and Vice President JD Vance were scheduled to address the crowd by video, while Trump himself spent the weekend golfing after returning from an overseas trip to China.
“This is a recognition of the deeply embedded history and religious and moral tradition of the country,” Johnson said Sunday on Fox News, dismissing criticism that the rally blurred the separation of church and state. Those objecting to the event, he added, “want to erase the history of America.”
No Muslim speakers appeared on the lineup. Organizers promoted Trump’s declaration of a national “Shabbat 250” observance the day prior as evidence of interfaith inclusion.
One of the Sunday event’s chief promoters, Trump spiritual adviser Pastor Paula White-Cain, had reassured supporters beforehand that the gathering would celebrate America’s Christian foundations without “praying to all these different Gods.”
Soloveichik did not address those tensions. Instead, he closed by returning to the image of America as a nation uniquely capable, in his telling, of transforming a Jewish refugee into the composer of one of the country’s most enduring patriotic hymns.
“To sing this song,” he said, “is to be reminded that America’s story is unique.”
“GOD BLESS AMERICA IS NOT JUST A SONG. IT’S A PRAYER.” 🇺🇸🙏
Rabbi Meir Soloveichik delivers a powerful reminder that America’s love of liberty has always been tied to faith — tracing its story and why anti-Semitism is fundamentally un-American. pic.twitter.com/aKMg42nS2I
— Real America’s Voice (RAV) (@RealAmVoice) May 17, 2026
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Israel to Establish Defense Offices in Former UNRWA Compound
A man handles fallen cables at the Jerusalem headquarters of the United Nations Relief and Works Agency for Palestine Refugees (UNRWA) as the headquarters is dismantled by Israeli forces, in East Jerusalem, January 20, 2026. Photo: REUTERS/Ammar Awad/File Photo
Israel’s cabinet on Sunday approved a plan to build a defense compound on the site of the recently demolished premises of the United Nations Relief and Works Agency in East Jerusalem.
Israel in January demolished structures inside the UN Palestinian refugee agency’s East Jerusalem compound after seizing the site last year, in an act condemned by the agency as a violation of international law.
In a joint statement, the Defense Ministry and Jerusalem Municipality said the new compound would include the establishment of a military museum, a recruitment office and a defense minister’s office.
Defense Minister Israel Katz called the decision one of “sovereignty, Zionism, and security.”
UNRWA, which Israeli authorities accuse of bias, had not used the building since the start of last year after Israel ordered it to vacate all its premises and cease its operations.
A UNRWA spokesperson declined to comment on the Israeli plan.
The agency operates in East Jerusalem, which the U.N. and most countries consider territory occupied by Israel as it was captured from Jordan in the 1967 Middle East war. Israel considers all Jerusalem to be its indivisible capital.
UNRWA also operates in Gaza, the West Bank and elsewhere in the Middle East, providing schooling, healthcare, social services and shelter to millions of Palestinians.
“There is nothing more symbolic or justified than establishing the new IDF recruitment office and defense establishment institutions precisely on the ruins of the former UNRWA compound — an organization whose employees took part in the massacres, murders, and atrocities committed by Hamas terrorists on October 7,” Katz said.
Israel has alleged that some UNRWA staff were members of the Palestinian terrorist group Hamas and took part in the attack on Israel on October 7, 2023, that killed about 1,200 Israelis and led to Israel’s war against Hamas.