In the 1960s, when a young Rabbi Adin Steinsaltz embarked on the mammoth task of translating the ancient Jewish texts of the Talmud into modern Hebrew and, even more daringly, providing his own commentary alongside those of the classical sages, the state of Israel was still in its teens, there were no home computers, and man had not yet landed on the moon.

The monumental work took 45 years. But this month in his hometown, Jerusalem, Rabbi Steinsaltz, now 73, marked the end of the endeavor, as the last of the 45 volumes of his edition of the Babylonian Talmud, originally completed 1,500 years ago, rolled off the press.

“When I began it I did not think it would be so difficult or so long,” the rabbi said in a meandering interview that went late into the night at his Steinsaltz Center for religious studies in the city’s historic Nahlaot neighborhood. “I thought it would take maybe half the time.”

Read it all.

In Israel, where modernity coexists uneasily with tradition, hand-wringing about the country’s ultra-Orthodox Jewish minority is a national pastime. Cloistered in poor towns and neighborhoods, exempted from conscription into the military and surviving largely off government handouts, the black-hatted ultra-Orthodox, known as Haredim, have long vexed more secular Israelis. Now, in the wake of an Israeli Supreme Court decision, this perennial tension has escalated to new heights.

The immediate issue is a decades-old state policy of providing stipends to students who attend religious schools, called yeshivas. In June, the court declared those stipends illegal, citing discrimination against secular university students who don’t qualify for such assistance. Last month, however, ultra-Orthodox lawmakers introduced a bill to reinstate the stipend. “The state sees a great importance in encouraging Torah study,” says their proposal.

Opposition to the bill is fierce, as many Israelis believe that decades of welfare and draft exemptions have created a cycle of poverty and dependence among Haredim. “If they want to live in a ghetto, fine, but why should the state pay for it?” Yossi Sarid, a former education minister, told the Associated Press. The controversy has triggered street protests across Israel, and threatens to topple the coalition government of Prime Minister Benjamin Netanyahu.

Read it all.

Read it all.

Read it all.

During the Third Reich, Germany’s foreign ministry staff across Europe cooperated in the mass murder of Jews and others, according to a government-sponsored study released Thursday in Berlin.

The report says German diplomats during the Nazi era were far more deeply involved in the Holocaust than previously acknowledged. It also shows how West German diplomats after the war worked to whitewash history and create a myth of resistance and opposition to Nazi rule.

The report is a devastating indictment of Germany’s war-era diplomatic corps, that long cast itself as relatively “clean” of Nazi war crimes and tried to portray any wrongdoing as the result of a few bad actors.

Read or listen to it all.

Several prominent Israelis expressed concern over a statement by the Synod of Bishops for the Middle East, which said Jews cannot use the Bible to justify injustices.

But tensions increased when a U.S. bishop told reporters at the synod that Jews could no longer regard themselves as God’s “chosen people” or Israel as “the Promised Land,” because Jesus’ message showed that God loved and chose all people to be his own.

The Vatican spokesman, Jesuit Father Federico Lombardi, said Oct. 25 that the final message of the Synod of Bishops reflected the opinion of the synod itself, while the remarks by Melkite Bishop Cyrille S. Bustros of Newton, Mass., were to be considered his personal opinion.

Read it all.

Mutual distrust leads many Palestinians and Israelis to think of peace as a mirage. Since religion plays a significant role in justifying the Israeli-Palestinian conflict, politicians need the help of religious leaders in their search for a solution.

The problem is that often the patriarchal figures of the three faiths are too focused on “protecting” the community from erosion of piety or the threat of assimilation to pay enough attention to moral empowerment. Too many leaders defend ownership of land at the expense of justice, rationalize war and its spoils, and remind their people to track the enemy vigilantly using partial interpretations of sacred texts for this purpose.

Religious leaders from outside the region oftentimes also fuel the conflict, sometimes without even being aware that they are doing so. Based outside of the area and free from the considerations of local day-to-day life, these authorities too often espouse hardline positions. The American charismatic church, for example, supports Israel automatically, even at the risk of threatening long-term Jewish security. To become enablers of peace, religious authorities will have to shift from a preoccupation with protecting the tradition from change to becoming agents of inter-communal reconciliation.

Read it all.

A funny thing happened when Howard Jacobson won the Man Booker Prize last Tuesday. Instead of the traditional audience reaction ”” euphoria from the winner’s entourage, anemic clapping underpinned by envy and bitterness from everyone else ”” the announcement, over dinner at the Guildhall here, was greeted by loud, sustained applause. A smattering of people who were not even related to Mr. Jacobson stood and cheered.

“I think it’s that I’m someone who’s been around for a long time,” Mr. Jacobson, exhausted but excited, said in an interview two days after. “There was also the feeling that, ”˜Thank God an old man’s won it.’ ” (He is 68).

The winning book, “The Finkler Question,” is Mr. Jacobson’s 11th novel; it was published in the United States as a paperback original by Bloomsbury on the same day that the prize was announced. It is an unusual Booker choice, both because it delves into the heart of the British Jewish experience, something that few contemporary British novels try to do, and because it is, on its surface at least, so ebulliently comic. It tells the story of three friends, two Jewish and one, Julian Treslove, who longs to be.

Read it all.

The five-story museum next to Independence Mall, scheduled to open Nov. 26, is dedicated to chronicling 350 years of Jewish life in America and establishing a home base for scholarly meetings and community discussions.

But The Philadelphia Inquirer says officials had to decide whether to open on Saturdays, even though Jewish law forbids work and commercial transactions on the Sabbath. The alternative was closing on the day and turning away thousands of visitors ”” as well as up to a quarter of the anticipated admission revenue.

Michael Rosenzweig, the museum’s president and chief executive officer, says there was “not a simple answer.”

Read it all.

…. one of the most interesting developments within the Jewish approach over the past thirty years has been the emergence of Healing Services, predominantly in the non-Orthodox Judaism. These services are a mixture of liturgy and stories, the liturgy being heavily, but not exclusively, drawn from the Psalms.

Some services that have been created are of a more general nature, but others have been offered to those experiencing particular diseases such as breast cancer, mental illness as well as those experiencing bereavement. Such services are offered anywhere from once a month to once a year, and they may be either part of an established liturgy – such as the Sabbath and Holydays – or less likely offered as a stand-alone event, say on a Sunday afternoon or Wednesday evening.

Such services reflect the distinctive Jewish understanding of spirituality, and suggest a fruitful reworking of the relationship between healing and wholeness.

The National Center for Jewish Healing defines Jewish spirituality as “a way of exploring the meaning and purpose of one’s own life story in the context of the story of the Jewish people. Embedded in Judaism is a tradition of spirituality; a vision of well-being that is grounded in a fierce engagement with life; the importance of community, and a belief that sacred texts and rituals can be relevant to our modern dilemmas. It is both an intensely private experience and inextricably bound to the collective.”

Read it all.

Despite tragic violence and discouraging developments, there are signs of hope. Majorities of both Israelis and Palestinians still support a two-state solution. Arab states have declared their commitment to peace in the Arab Peace Initiative. There are U.S. diplomatic efforts to restart Israeli-Syrian and Israeli-Lebanese negotiations for peace. Official and informal negotiations have produced the outlines of concrete compromises for resolving the conflict, including the final status issues: borders and security, settlements, refugees and Jerusalem. Jewish, Christian and Muslim religious leaders both here and in the region reject the killing of innocents, support a just peace, and believe sustained negotiations are the only path to peace.

As we said two years ago, there is a real danger that cynicism will replace hope and that people will give up on peace. With the resumption of direct negotiations, clarity is demanded. So let us be clear. As religious leaders, we remain firmly committed to a two-state solution to the conflict as the only viable way forward. We believe that concerted, sustained U.S. leadership for peace is essential. And we know that time is not on the side of peace, that delay is not an option.

The path to peace shuns violence and embraces dialogue. This path demands reciprocal steps that build confidence. This path can lead to a future of two states, Israel and a viable, independent Palestine, living side by side in peace with security and dignity for both peoples, stability in the region, and a comprehensive peace between Israel and all her Arab neighbors.

Read it all.

During the Jewish “Days of Awe,” culminating with Yom Kippur, many Conservative Jews will be turning the pages of a prayer book that no longer regards God as “awesome.”

The word, which has become an all-purpose exclamation that spread from Valley Girls to much of American teenagerdom, has lost its spiritual punch and dignity, say the authors of a new book for the High Holy Days that tries to bring the prayers in tune with contemporary times.

The authors prefer “awe-inspiring.”

“If you say God is awesome, you are immediately in street language, rather than inspiring language,” said Rabbi Edward Feld, who headed the committee that over 12 years wrote and translated the new book.

Read it all.

During the first years of the 21st century, the virus of anti-Semitism was unleashed with a vengeance in Irvine, California. There, on the campus of the University of California at Irvine, Jewish students were physically and verbally harassed, threatened, shoved, stalked, and targeted by rock-throwing groups and individuals. Jewish property was defaced with swastikas, and a Holocaust memorial was vandalized. Signs were posted on campus showing a Star of David dripping with blood. Jews were chastised for arrogance by public speakers whose appearance at the institution was subsidized by the university. They were called “dirty Jew” and “fucking Jew,” told to “go back to Russia” and “burn in hell,” and heard other students and visitors to the campus urge one another to “slaughter the Jews.” One Jewish student who wore a pin bearing the flags of the United States and Israel was told to “take off that pin or we’ll beat your ass.” Another was told, “Jewish students are the plague of mankind” and “Jews should be finished off in the ovens.”

When complaints were lodged over these incidents, which took place in 2003 and 2004, the university responded either with relative indifference or with little urgency. But when the federal government was asked in 2004 to intervene to deal with incidents that its own investigators had determined to be clear-cut violations of the civil rights of Irvine’s Jewish students, the U.S. Department of Education’s Office for Civil Rights failed to prosecute a single case. Indeed, it has finally become clear that the current policy of the office charged with enforcing civil rights at American universities involves treating anti-Jewish bias as being unworthy of attention””a state of affairs in stark contrast to the agency’s quite justified alacrity in responding to virtually every other possible case of discrimination. While one cannot identify the motive for this astonishing double standard with complete certainty, the justification for it involves an unwillingness to treat Jews as a distinct group beyond considerations of religious adherence.

Faced with the demand to address anti-Semitic actions verified by its own investigators, the federal government passed on prosecution because it was unable to define the group that was the victim of the assault. Washington found itself unable to answer the question “Who is a Jew?”

Read it all.

In the months ahead, direct negotiations will be taking place between the Israeli and Palestinian authorities. This will be a critically important test for those directly responsible and a heavy responsibility lies on them to move the situation forward from the tragic patterns of recrimination and retaliation that have become so familiar. It will also be a time of testing for Jews, Christians and Muslims in this country. Shall we be able to pray together for peace and justice; shall we be able to refrain from words and actions which are partisan rather than reconciling and thereby model to the wider world how a deep commitment to each other can be sustained? It is my hope and prayer that this will be so.

Read it all.

A survey conducted by the Forward has found that Jewish and Christian religious institutions appear to raise about the same amount per member, despite the fact that church giving is voluntary and synagogues charge membership dues.

The more than 20 churches and synagogues surveyed by the Forward represent a sampling from a variety of denominations in six cities across America. While there are significant regional and denominational differences, an examination of the aggregate data indicates that the amount raised per individual member is very similar between synagogues and churches. But the level of participation is quite different: While synagogues require roughly the same amount of dues from each of their members, church giving does not appear to be so evenly distributed.

Read it all.

Religion and science are different things and we need them both.

Science is about explanation. Religion is about meaning.

There’s a view expressed by Epicurus, Nietzsche and Nobel Prize winning physicist Steve Weinberg, that life is meaningless. I don’t mean individual lives. We each live, and dream, and pursue our dreams. But on their view, the universe is blind to our existence, indifferent to our suffering. We are born, we live, we die, and it is as if we had never been.

On Rosh Hashanah we dare to believe otherwise: that life does have meaning; that there is a Presence, vaster than the universe yet closer to us than we are to ourselves, who lifts us when we fall, and forgives us when we fail.

Read it all.

When services for Rosh Hashanah, the Jewish New Year, begin on Wednesday evening, Sept. 8, more than 150,000 congregants in synagogues throughout the U.S. and Canada will turn a new leaf””literally””as they open a brand new High Holidays prayer book, “Mahzor Lev Shalem.”

Edited and published under the auspices of Judaism’s Conservative movement and its Rabbinical Assembly, this attractive and accessible volume aims to welcome and involve as broad a community as possible during the Rosh Hashanah and Yom Kippur services, which attract the largest gatherings to synagogues each year.

Indeed, as many as 90% of those attending High Holidays services are not regular synagogue-goers, estimates Rabbi Edward Feld, the prayer book’s senior editor. So it was not easy to assemble a “mahzor” (the traditional name for the High Holidays prayer book) that engages the regulars but will also appeal to those sitting in the pews who have little or no connection to Judaism the rest of the year….

Read it all.

Nobody keeps track of how many black Orthodox Jews are in New York or across the nation, and surely it is a tiny fraction of both populations. Indeed, even the number of black Jews over all is elusive, though a 2005 book about Jewish diversity, “In Every Tongue,” cited studies suggesting that some 435,000 American Jews, or 7 percent, were black, Hispanic, Asian or American Indian.

“Everyone agrees that the numbers have grown, and they should be noticed,” said Jonathan D. Sarna of Brandeis University, a pre-eminent historian of American Jewry. “Once, there was a sense that ”˜so-and-so looked Jewish.’ Today, because of conversion and intermarriage and patrilineal descent, that’s less and less true. The average synagogue looks more like America.

“Even in an Orthodox synagogue, there’s likely to be a few people who look different,” Professor Sarna said, “and everybody assumes that will grow.”

Through the Internet, younger black Orthodox Jews are coming together in ways they never could before.

Read it all.

The controversy over a planned Islamic mosque and cultural center near the site of the former World Trade Center has stirred a lot of impassioned voices in opposition to the facility, which some see as an affront to those who died in the 9/11 attacks.

But one organization that is not opposed to the new structure — at least not in principle — is the Simon Wiesenthal Center, the Jewish human rights group based in Los Angeles.

The Wiesenthal Center is the organization behind the Museum of Tolerance, which has locations in L.A. and a new branch in New York. Rabbi Marvin Hier, founder and dean of the Wiesenthal Center, said in an interview that his organization is not going to oppose the Cordoba House, which is the name of the planned Islamic cultural facility.

“The families of the victims, they should have the dominant say in this,” said Hier.

Read it all.

The Simon Wiesenthal Center criticized Cardinal Keith O’Brien, Scotland’s Catholic leader, for condemning the U.S. system of justice as based on “vengeance and retribution” and a planned renewed investigation by the U.S. Senate Foreign Relations Committee of Scotland’s release of convicted Lockerbie bomber Abdelbaset al-Megrahi. In defending the release of al-Megrahi, who allegedly had three months to live and who received a hero’s welcome when he arrived in Tripoli Libya last year, Cardinal O’ Brien praised Scotland’s “culture of compassion” where “justice is tempered with mercy.”

“It was misplaced compassion in the first place that led to this travesty of justice,” said Rabbi Abraham Cooper, associate dean of the Simon Wiesenthal Center, a leading Jewish Human rights NGO. “Now Cardinal O’Brien’s words only add to the suffering of the families of 270 innocent people blown out of the sky over Scotland.”

Read it all.

…[What this debate is really about is]…a particular vision of marriage… This ideal holds up the commitment to lifelong fidelity and support by two sexually different human beings ”” a commitment that involves the mutual surrender, arguably, of their reproductive self-interest ”” as a uniquely admirable kind of relationship. It holds up the domestic life that can be created only by such unions, in which children grow up in intimate contact with both of their biological parents, as a uniquely admirable approach to child-rearing. And recognizing the difficulty of achieving these goals, it surrounds wedlock with a distinctive set of rituals, sanctions and taboos.

[This view] was a particularly Western understanding, derived from Jewish and Christian beliefs about the order of creation…

Lately [however, this view]… it has come to co-exist with a less idealistic, more accommodating approach, defined by no-fault divorce, frequent out-of-wedlock births, and serial monogamy.

In this landscape, gay-marriage critics who fret about a slippery slope to polygamy miss the point. Americans already have a kind of postmodern polygamy available to them.

Read it all.

Newsweek just published a list, “The 50 Most Influential Rabbis in America,” and placed you at No. 1. As a Hasidic rabbi and a leader of the Chabad-Lubavitch movement, do you think you can rank rabbis or any other religious leaders as if they were athletes?
I am of the opinion that you can’t rank human beings. Every person has something to contribute to the welfare of the next human being. No two people think alike or look alike, and everyone has something that another person does not have. Who’s to say who is higher and who’s lower? In terms of the essence of human beings, I don’t feel it’s proper to rank them because we don’t really know what their mission in life is.

What’s bothersome about the best-rabbi list is that it seems to exemplify a culture in which religious leaders of all stripes are fixated on power and politics, rather than philosophical questions.
Politics and religion are not soluble. They don’t mix. I learned from the rebbe, my teacher, my mentor. The rebbe in his tenure received Bobby Kennedy and many other politicians. He gave them all the time they needed and discussed whatever they needed to discuss. But he never chose, never gave any indication of who he favored.

Read it all.

The American Jewish Congress, a national advocacy group that has argued for church-state separation on prayer in public schools, has laid off most employees and suspended operations.

The 92-year-old organization lost $21 million of its $24 million endowment to Bernard Madoff’s Ponzi scheme, which devastated a range of Jewish groups, including Yeshiva University. As with other nonprofits, the economic downturn has also hobbled fundraising efforts, officials said.

Read the whole thing.

Who is a Jew? It’s an age-old inquiry, one that has for decades (if not centuries) provoked debate, discussion and too many punch lines to count ”” all inspired by what many assumed was the question’s essential unanswerability. But if developments this week are any indication, the Israeli parliament, the Knesset, might soon offer an official, surprising answer: almost no one.

On Monday, a Knesset committee approved a bill sponsored by David Rotem, a member of the nationalist Yisrael Beiteinu party, that would give the Orthodox rabbinate control of all conversions in Israel. If passed, this legislation would place authority over all Jewish births, marriages and deaths ”” and, through them, the fundamental questions of Jewish identity ”” in the hands of a small group of ultra-Orthodox, or Haredi, rabbis.

The move has set in motion a sectarian battle that is not only dividing Israeli society but threatening to sever the vital connection between Israel and the American Jewish diaspora.

Read it all.

(ACNS) The theme of the Commission’s meeting was ‘Creation’ and papers were presented by Venerable Dr Michael Ipgrave on behalf of the Anglican delegation and by Rabbi David Rosen on behalf of the Jewish delegation. Vibrant discussions took place in a warm, frank and constructive atmosphere on the many issues raised by the papers. These discussions enriched and consolidated the deepening friendships between members of the Commission.

Archdeacon Michael Ipgrave in his paper described the way in which Anglican views of nature developed out of the interaction of theology and natural science in the early seventeenth century. From then onwards, Anglicans have sought to relate the insights of science to the teaching of the scriptures, through motifs such as the liber mundi (‘book of the world’), the idea that the cosmos is a series of signs which can be interpreted and read like a book. Creation as a gift of God is entrusted into the care of human beings; Anglicans have variously described this as a language spoken by God, a sacrament conveying his presence, and a responsibility laid on each in their particular context or ‘station’. In the current ecological crisis, the faithful exercise of our stewardship of creation raises sharp challenges to all our communities – water politics and animal welfare were two particularly pressing examples. Anglicans could have confidence that their continuing theological tradition, rooted in scripture, had resources to help address these challenges.

Rabbi David Rosen explored Biblical and Talmudic insights into the moral dimensions of creation, based on the dual aspects of God, who is the one both of justice and of mercy. Drawing particularly on the account of creation in Genesis he noted the importance of affirming firstly the divine ownership of creation, and then the nature of humanity as the summit of creation. This leads in turn to human responsibility to care for and preserve creation. Rabbi Rosen emphasised the concept of Bal Tashchit, the prohibition against wanton destruction (based on Deuteronomy 20.19-20) which was expanded by the sages to include waste and over indulgence. He concluded by drawing attention to the key role of the Sabbath in ensuring the valuing and sustaining of creation.

Read it all.

Over the course of his more than 40 years as grand rebbe, he transformed this tiny Hasidic sect, with its headquarters in Brooklyn, into an influential global network of Jewish followers and emissaries and turned it into one of the most important religious movements within American Jewry. His life and philosophy are essential to understanding contemporary Jewish life.

Mr. Heilman, a sociologist at Queens College, and Menachem Friedman, a professor emeritus at Bar-Ilan University in Israel, offer a view into his world in their new biography, “The Rebbe: The Life and Afterlife of Menachem Mendel Schneerson” (Princeton University Press). But they have provoked a growing chorus of complaints from people inside and outside Chabad with their characterization of the rebbe.

Controversy is perhaps inevitable. “Any attempt to humanize the rebbe is going to provoke this reaction.” said Elliot R. Wolfson, a professor of Hebrew and Judaic studies at New York University and the author of “Open Secret: Postmessianic Messianism and the Mystical Revision.”

Read it all.

The Harvard leadership guru Ronald Heifetz makes a fundamental distinction between a technical challenge and an adaptive one. A technical challenge is one that can be solved by an expert. You’re ill; you go to a doctor; he prescribes a pill. Your car breaks down; you call a mechanic; he replaces the broken part. They’re the easy problems.

An adaptive challenge is where we’re part of the problem, and it’s we who have to change: when the doctor tells us that if we’re to avoid a serious condition we’re going to have to change our lifestyle, or when the mechanic tells us the problem isn’t the car: it’s how we drive it. Most of us don’t like having to change, so we’re constantly tempted to look for a technical solution. Let somebody else fix it, not us.

Our addiction to oil is remarkable….

Read the whole thing.

If Jews are the people of the book, what stories do the books themselves tell about the varied communities and intersecting worlds of the scholars, scribes, artists, printers, readers and worshippers who produced and used them? Anyone seeking an answer may find it at the Yeshiva University Museum’s current exhibition in New York, A Journey Through Jewish Worlds: Highlights from the Braginsky Collection of Hebrew Manuscripts and Printed Books.

The historical saga that the objects on display recount is (quite literally) a page-turner””a complex narrative of dispersion and continuity, played out in overlapping and at times conflicting worlds both sacred and secular. (A virtual catalogue can also be viewed online at www.braginskycollection.com.)

The dates of these exceedingly rare and well-preserved illustrated scrolls, wedding contracts, Bible commentaries, prayer books and miscellanies span seven centuries. The earliest item, a copy on parchment of the legal code of rabbinic scholar Moses of Coucy, dates to 1288. They come from several continents: Europe, Asia, Northern Africa and the Middle East.

Read it all.

Here is one:

Re “Chosen, but Not Special” (Op-Ed, June 6):

Michael Chabon writes eloquently about his desire for Jews and Israel to shed the idea of exceptionalism. But exceptionalism is intrinsic to almost any group, and it is a fantasy to expect a nation or a religion to shed the idea, however irrational and ridiculous, that somehow it is special.

Rather than view Jewish exceptionalism as an albatross, we should view it as a way to inspire Jews and Israel to do better and to be openly critical of events and actions that fall far short of the ideal.

This ability to be self-critical is, like the belief in exceptionalism, an intrinsic part of Jewish and Israeli culture. It is precisely what is happening right now with the widespread acknowledgment that the raid on the Mavi Marmara was a tragic blunder.

Stuart Rojstaczer
Palo Alto, Calif.

Read them all.

We construct the history of our wisdom only by burying our foolishness in the endnotes. To imagine a Chelm ”” the town inhabited, according to Ashkenazi Jewish folklore, entirely by fools ”” requires a presumption of general wisdom elsewhere, as the proper imagining of Heaven requires an earthly realm of sorrow.

As a Jewish child I was regularly instructed, both subtly and openly, that Jews, the people of Maimonides, Albert Einstein, Jonas Salk and Meyer Lansky, were on the whole smarter, cleverer, more brilliant, more astute than other people. And, duly, I would look around the Passover table, say, at the members of my family, and remark on the presence of a number of highly intelligent, quick-witted, shrewd, well-educated people filled to bursting with information, explanations and opinions on a diverse range of topics. In my tractable and vainglorious eagerness to confirm the People of Einstein theory, my gaze would skip right over ”” God love them ”” any counterexamples present at that year’s Seder.

This is why, to a Jew, it always comes as a shock to encounter stupid Jews. Philip Roth derived a major theme of “Goodbye, Columbus” from the uncanny experience. The shock comes not because we have never encountered any stupid Jews before ”” Jews are stupid in roughly the same proportion as all the world’s people ”” but simply because from an early age we have been trained, implicitly and explicitly, to ignore them. A stupid Jew is like a hole in the pocket of your pants, there every time you put them on, always forgotten until the instant your quarters run clattering across the floor.

It was this endlessly repeated yet never remembered shock of encountering our own stupidity as a people ”” stupidity now enacted by the elite military arm of a nation whose history we have long written, in our accustomed way, by pushing to the endnotes all counterexamples to the myth of seichel ”” that one heard filtering through so much of the initial response among Jews to the raid on the Mavi Marmara.

Read it all.