It’s not about what Israel does. It’s about what, to their minds, Israel is.
For 100 years the British statement, which inaugurated Zionism’s legitimation in the eyes of the world, has been seen as the isolated act of a single nation. The truth is much different.
Western statesmen and politicians have long asserted that the two-state solution commands majority support on the ground. Most Palestinians say otherwise.
Birthrates are falling across the world, especially in developed nations—except in one. How did mainstream, middle-class Israelis start having children again, and what does it mean?
The usual answer is Truman—but it could just as easily be Stalin. In fact, thanks to Zionist diplomacy, it was both; and therein lies a lesson for the Jewish state today.
Critics accuse it of threatening the separation of church and state; in truth, Washington’s new museum makes an invaluable contribution to American (and Jewish) cultural literacy.
Academic scrutiny of scripture, a discipline prey to intellectual fashion since its inception, is today pursued by many in the service of secular liberal positions.
In 1942 a band of Algerian Jews risked all to help the Allies invade North Africa. Then Washington betrayed them. Thus was born modern American Middle East policy.
A long-accepted wisdom has it that just days before the state’s birth, its founders settled two burning issues in a pair of closely decided votes. The wisdom is half-wrong.
An exhibition on the diverse multiculturalism of medieval Jerusalem has been ecstatically received. There’s just one problem: the vision of history it promotes is a myth.
Born obscurely in turbulent times, the notorious text describing a Jewish conspiracy to enslave humanity lives on even today. Why?
Outwardly secure and flourishing, the community is a fraction of its former size and dwindling. What troubles the minds of those who stay?
Forty years ago, nobody foresaw the rise of radical Islam—except for the preeminent historian who both predicted and explained it, and much else besides.
In play again are bitterly contested questions about the Catholic Church, about religion and politics, and—inevitably—about Christianity’s relation to Judaism and the Jews.