In 1621, colonists at Plymouth held a feast, expressing their gratitude to God for a good harvest. This is widely understood to be the original Thanksgiving celebration—but Moshe Sokolow points to an even earlier celebration and its roots in distinctly Jewish practices. (2011)

Fleeing from persecution in England, the pilgrim passengers on the Mayflower brought along their principal source of religious inspiration and comfort: the Bible. One particular edition of the Bible (published in 1618) is known to have been in the possession of none other than William Bradford, who would later serve as governor of the Plymouth colony. This edition was supplemented by the Annotations of a Puritan scholar named Henry Ainsworth (1571-1622).

Shortly after their landfall in November 1620, Bradford led the new arrivals in thanking God for the safe journey that brought them to America by reciting verses from Psalm 107. Curiously, Ainsworth’s annotations to verse 32 of that psalm [are] essentially [from] an English version of Maimonides’ comprehensive legal code, the Mishneh Torah, which prescribes the four conditions under which birkat ha-gomel, the blessing after being spared from mortal danger (itself derived from Psalm 107), is to be publicly recited. . . .

Citing additional verses from the psalm, Bradford compared the pilgrims’ arrival in America to the Jews’ crossing of the Sinai desert, corresponding to “wayfaring men, when they are come to the inhabited land”—one of the four conditions requiring “confession.”

[In other words], the very first prayer the pilgrims recited immediately upon their arrival in the New World had its origins in a distinctly Jewish practice. . . . Even without turkey and cranberry sauce, this vestige of Jewish influence on the religious mores of the U.S. is worth our acknowledgment and contemplation—and, of course, our thanksgiving.

On Tuesday, a Hizballah drone attack injured three people in northern Israel. The next day, another attack, targeting an IDF base, injured eighteen people, six of them seriously, in Arab al-Amshe, also in the north. This second attack involved the simultaneous use of drones carrying explosives and guided antitank missiles. In both cases, the defensive systems that performed so successfully last weekend failed to stop the drones and missiles. Ron Ben-Yishai has a straightforward explanation as to why: the Lebanon-backed terrorist group is getting better at evading Israel defenses. He explains the three basis systems used to pilot these unmanned aircraft, and their practical effects:

These systems allow drones to act similarly to fighter jets, using “dead zones”—areas not visible to radar or other optical detection—to approach targets. They fly low initially, then ascend just before crashing and detonating on the target. The terrain of southern Lebanon is particularly conducive to such attacks.

But this requires skills that the terror group has honed over months of fighting against Israel. The latest attacks involved a large drone capable of carrying over 50 kg (110 lbs.) of explosives. The terrorists have likely analyzed Israel’s alert and interception systems, recognizing that shooting down their drones requires early detection to allow sufficient time for launching interceptors.

The IDF tries to detect any incoming drones on its radar, as it had done prior to the war. Despite Hizballah’s learning curve, the IDF’s technological edge offers an advantage. However, the military must recognize that any measure it takes is quickly observed and analyzed, and even the most effective defenses can be incomplete. The terrain near the Lebanon-Israel border continues to pose a challenge, necessitating technological solutions and significant financial investment.