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Jews community is the most intelligent one in the world. "The Jews are God's chosen people."

Looking back into the 20th century alone, one can clearly see that Jews have played many a key role in shaping the modern world (if not always in a positive way): physicist Albert Einstein; the father of psychoanalysis, Sigmund Freud; Communism's Karl Marx; developers of the polio vaccine Dr's Jonas Salk and Albert Sabin; and the leading developers of the first atomic bomb, as inspired by Einstein's theories- among them, Felix Bloch, Niels Bohr, Otto Frisch, Robert Oppenheimer, Leo Szilard, and Edward Teller. Indeed, Jews were so dominant in the field of nuclear physics in Europe throughout the 1930's that it was often referred to as "Jewish physics."

There is even some evidence of Elvis' having Jewish ancestry!

The proportion of Jews with IQ's of 140 or more is estimated to be about six times the proportion of any other ethnic group.

Although Jews constitute only about two-tenths of one percent of the world's population, Jews won 29 percent of the Nobel Prizes in literature, medicine, physics and chemistry in the second half of the 20th century. So far this century, the figure is 32 percent. And these Jews of whom we speak were almost exclusively male Jews primarily of western European ancestry (less than one-tenth of one percent of the world's population), in spite of pervasive discrimination, numerous legal barriers, frequent persecution, and the Holocaust.

~From 1870 until 1950, Jewish leadership in such fields as literature, music, visual arts, biology, chemistry, physics, mathematics, and philosophy equaled somewhere from four to fourteen times the Jewish proportion of the population in Europe and North America.

~In 1954, 28 children in the New York City public school system were found to have IQ's of 170 or higher - 24 of these were Jewish.

And, of course, the extraordinarily high proportion of Jews in such fields as medicine, law, finance, literature, science, creative arts and the media is as obvious as it is astonishing. To some, these facts are awkward and even embarrassing, feeding stereotypes of "crafty" and "clever" Jews good at making money and flaunting their superiority to non-Jews. Indeed, the subject - the fact, if you will now allow -- of Jewish intellectual superiority is rarely if ever discussed in Jewish publications.

To explain this, we have a self-described "Scots-Irish gentile from Iowa," Charles Murray of the American Enterprise Institute, author of the solidly documented "The Bell Curve", which in 1994 stirred up a storm of controversy by discussing in not always politically correct language "differences in intellectual capacity among people and groups, and what those differences mean for America's future."

Murray has recently written a brilliant and convincing essay for the respected Jewish publication "Commentary," on "Jewish Genius," citing many of the above facts and material on which this article is based . This is the first time the magazine has systematically discussed this normally taboo topic that so many Jews are reluctant publicly to acknowledge.

Murray observes that the two most influential works of literature ever were written by and about Jews: the Hebrew and the Christian bibles, the so-called Old and New Testaments, and he goes on to cite numerous other examples of what can only be called Jewish intellectual supremacy.

Murray argues persuasively that "elevated Jewish intelligence is grounded in genetics" rather than being environmentally caused (by such factors as having books in the home), and that it is 'substantially heritable." And Jews, especially the Ashkenazim of central and western Europe, have been engaging for centuries in what basically amounts to selective mating and merging genes to produce children of high intelligence.

The Talmud (Pesahim 49a) says that "A man should sell all he possesses in order to marry the daughter of a scholar, as well as marry his daughter to a scholar." In the Jewish community of the Middle Ages, the smartest men often became rabbis, and these learned men of high status were able to marry the daughters of successful merchants, thus "selecting" in favor of high intelligence.

At the same time, Christians were doing just the opposite: priests and monks of the dominant Roman Catholic Church - also usually among the best and brightest in their communities- were prohibited from marrying, thus "selecting out" through celibacy most of these intellectually superior men from the gene pool.

Murray also observes that "Sephardi Jews rose to distinction in many of the countries where they settled. Some economic historians have traced the decline of Spain after 1500 [following the expulsion of the Jews], and the subsequent rise of the Netherlands, in part to the Sephardi commercial talent that was transferred from one to the other."

Murray's scholarly and extensively documented article cites many other reasons for Jewish intellectual superiority in verbal and reasoning skills, including two crucial factors, which are often overlooked.

The most important of these can be found in an article entitled, "Jewish Occupational Selection," and written by two scholars, Maristella Botticini and Zvi Eckstein. They focus on a decree issued in 64 C.E. by the martyred sage Joshua ben Gamla, high priest in the last years of the Second Temple, requiring that all males be enrolled in school by age six. The ordinance was largely adhered to, and, in the words of Murray, "Within about a century, the Jews, uniquely among the peoples of the world, had effectively established universal male literacy and numeracy."

Moreover, throughout the centuries, Jewish males have had to study and learn the law, a process one never completes, and to read -often aloud in public -- in order to practice their faith and teach their children. Murray speculates that many Jews of low intelligence, who could not read well or fulfill the intellectual demands of their religion, tended to drift away from it.

Murray also cites a thesis of the geneticist Cyril Darlington, arguing that Jews were "decisively shaped much earlier," during the period of the fall of Jerusalem and captivity under Babylonian King Nebuchadnezzar in 586 B.C.E. According to the Bible (2 Kings 24:10-14), only the elite among the Israelites were taken to Babylon, leaving behind the unskilled and presumably less intelligent. The king "carried away all Jerusalem, and all the princes, and all the mighty men of valour… and all the craftsmen and the smiths; none remained, save the poorest sort of the people of the land."

By the time the Israelites returned more than a century later, many of those who had remained had been killed off or had married foreigners and been absorbed by other peoples. The returned exiles reconstituted a Jewish community comprised largely of descendants of its most intelligent members. Ever since, practicing Jews have continued to try to perpetuate their "ethnic purity," usually marrying within their own group, and resisting intermarriage with and assimilation by their neighbors.

But, still not satisfied by the evidence he so impressively presents, Murray continues to wonder about the intellectual prowess demonstrated from the very beginning by the Jewish people. "Why should one particular tribe at the time of Moses, living in the same environment as other nomadic and agricultural peoples of the Middle East, have already evolved elevated intelligence when others did not?"

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Jews community is the most intelligent one in the world. "The Jews are God's chosen people."

Looking back into the 20th century alone, one can clearly see that Jews have played many a key role in shaping the modern world (if not always in a positive way): physicist Albert Einstein; the father of psychoanalysis, Sigmund Freud; Communism's Karl Marx; developers of the polio vaccine Dr's Jonas Salk and Albert Sabin; and the leading developers of the first atomic bomb, as inspired by Einstein's theories- among them, Felix Bloch, Niels Bohr, Otto Frisch, Robert Oppenheimer, Leo Szilard, and Edward Teller. Indeed, Jews were so dominant in the field of nuclear physics in Europe throughout the 1930's that it was often referred to as "Jewish physics."

There is even some evidence of Elvis' having Jewish ancestry!

The proportion of Jews with IQ's of 140 or more is estimated to be about six times the proportion of any other ethnic group.

Although Jews constitute only about two-tenths of one percent of the world's population, Jews won 29 percent of the Nobel Prizes in literature, medicine, physics and chemistry in the second half of the 20th century. So far this century, the figure is 32 percent. And these Jews of whom we speak were almost exclusively male Jews primarily of western European ancestry (less than one-tenth of one percent of the world's population), in spite of pervasive discrimination, numerous legal barriers, frequent persecution, and the Holocaust.

~From 1870 until 1950, Jewish leadership in such fields as literature, music, visual arts, biology, chemistry, physics, mathematics, and philosophy equaled somewhere from four to fourteen times the Jewish proportion of the population in Europe and North America.

~In 1954, 28 children in the New York City public school system were found to have IQ's of 170 or higher - 24 of these were Jewish.

And, of course, the extraordinarily high proportion of Jews in such fields as medicine, law, finance, literature, science, creative arts and the media is as obvious as it is astonishing. To some, these facts are awkward and even embarrassing, feeding stereotypes of "crafty" and "clever" Jews good at making money and flaunting their superiority to non-Jews. Indeed, the subject - the fact, if you will now allow -- of Jewish intellectual superiority is rarely if ever discussed in Jewish publications.

To explain this, we have a self-described "Scots-Irish gentile from Iowa," Charles Murray of the American Enterprise Institute, author of the solidly documented "The Bell Curve", which in 1994 stirred up a storm of controversy by discussing in not always politically correct language "differences in intellectual capacity among people and groups, and what those differences mean for America's future."

Murray has recently written a brilliant and convincing essay for the respected Jewish publication "Commentary," on "Jewish Genius," citing many of the above facts and material on which this article is based . This is the first time the magazine has systematically discussed this normally taboo topic that so many Jews are reluctant publicly to acknowledge.

Murray observes that the two most influential works of literature ever were written by and about Jews: the Hebrew and the Christian bibles, the so-called Old and New Testaments, and he goes on to cite numerous other examples of what can only be called Jewish intellectual supremacy.

Murray argues persuasively that "elevated Jewish intelligence is grounded in genetics" rather than being environmentally caused (by such factors as having books in the home), and that it is 'substantially heritable." And Jews, especially the Ashkenazim of central and western Europe, have been engaging for centuries in what basically amounts to selective mating and merging genes to produce children of high intelligence.

The Talmud (Pesahim 49a) says that "A man should sell all he possesses in order to marry the daughter of a scholar, as well as marry his daughter to a scholar." In the Jewish community of the Middle Ages, the smartest men often became rabbis, and these learned men of high status were able to marry the daughters of successful merchants, thus "selecting" in favor of high intelligence.

At the same time, Christians were doing just the opposite: priests and monks of the dominant Roman Catholic Church - also usually among the best and brightest in their communities- were prohibited from marrying, thus "selecting out" through celibacy most of these intellectually superior men from the gene pool.

Murray also observes that "Sephardi Jews rose to distinction in many of the countries where they settled. Some economic historians have traced the decline of Spain after 1500 [following the expulsion of the Jews], and the subsequent rise of the Netherlands, in part to the Sephardi commercial talent that was transferred from one to the other."

Murray's scholarly and extensively documented article cites many other reasons for Jewish intellectual superiority in verbal and reasoning skills, including two crucial factors, which are often overlooked.

The most important of these can be found in an article entitled, "Jewish Occupational Selection," and written by two scholars, Maristella Botticini and Zvi Eckstein. They focus on a decree issued in 64 C.E. by the martyred sage Joshua ben Gamla, high priest in the last years of the Second Temple, requiring that all males be enrolled in school by age six. The ordinance was largely adhered to, and, in the words of Murray, "Within about a century, the Jews, uniquely among the peoples of the world, had effectively established universal male literacy and numeracy."

Moreover, throughout the centuries, Jewish males have had to study and learn the law, a process one never completes, and to read -often aloud in public -- in order to practice their faith and teach their children. Murray speculates that many Jews of low intelligence, who could not read well or fulfill the intellectual demands of their religion, tended to drift away from it.

Murray also cites a thesis of the geneticist Cyril Darlington, arguing that Jews were "decisively shaped much earlier," during the period of the fall of Jerusalem and captivity under Babylonian King Nebuchadnezzar in 586 B.C.E. According to the Bible (2 Kings 24:10-14), only the elite among the Israelites were taken to Babylon, leaving behind the unskilled and presumably less intelligent. The king "carried away all Jerusalem, and all the princes, and all the mighty men of valour… and all the craftsmen and the smiths; none remained, save the poorest sort of the people of the land."

By the time the Israelites returned more than a century later, many of those who had remained had been killed off or had married foreigners and been absorbed by other peoples. The returned exiles reconstituted a Jewish community comprised largely of descendants of its most intelligent members. Ever since, practicing Jews have continued to try to perpetuate their "ethnic purity," usually marrying within their own group, and resisting intermarriage with and assimilation by their neighbors.

But, still not satisfied by the evidence he so impressively presents, Murray continues to wonder about the intellectual prowess demonstrated from the very beginning by the Jewish people. "Why should one particular tribe at the time of Moses, living in the same environment as other nomadic and agricultural peoples of the Middle East, have already evolved elevated intelligence when others did not?"

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'Controversies in the Study of Judaic Religion & Theology (Origins of Judaism, Vol 4)'

'A History of the Mishnaic Law of Women, Part Two'

'Mitzvah (The Basic Jewish Ideas Series) (The Basic Jewish Ideas Series)'

'Talmud of Babylonia XVI'

'The way of the Torah'

'Building blocks of rabbinic tradition' -- subject(s): Rabbinical literature, History and criticism

'Reading Scripture with the rabbis' -- subject(s): Midrash, Criticism, interpretation, etc., Jewish, History and criticism, Bible

'The Judaism behind the texts--the generative premises of rabbinic literature' -- subject(s): Sources, Judaism, Criticism, interpretation, Essence, genius, nature, Mishnah, Bible, Midrash, Midrash rabbah, Talmud, Moose County (Imaginary place), Talmud Yerushalmi, History and criticism, Fiction, Sifrei, Pesikta de-Rav Kahana, Sifra, Tosefta

'God's Rule'

'The religious study of Judaism' -- subject(s): Judaism, Historiography, Criticism, interpretation, etc., Jewish, Bible, Criticism, interpretation, History and criticism, Relations, Christianity, Sifrei, Midrash, Christianity and other religions, History

'Why no science in Judaism?' -- subject(s): Judaism

'The enchantments of Judaism' -- subject(s): Meditations, Judaism, Customs and practices, Jewish way of life

'Judaism after the death of \\' -- subject(s): Cultural assimilation, Death of God theology, Judaism, Jews

'Medium and message in Judaism' -- subject(s): Criticism, interpretation, Mishnah

'The Talmudic Anthology in Three Volumes: God : Issues of Theology (Judentum Und Umwelt : Realms of Judaism, Vol 53)'

'The Two Talmuds Compared. III. The Division of Damages in the Talmud of the land of Israel and the Talmud of Babylonia. B. Tractates Baba Batra and Niddah'

'Judaism: The Classical Statement'

'Contexts and constituencies'

'The mind of classical Judaism' -- subject(s): History, Rabbinical literature, Judaism, Jews in rabbinical literature, History and criticism

'The Talmud of Babylonia, An American Translation. Volume XXV.A'

'Life of Rabban Yohanan ben Zakkai, ca. 1-80 C.E' -- subject(s): History, Judaism, Tannaim, Jews, Biography

'The Commentary of the Rabbinic Documets, From the Whole to the Parts'

'Judaism in Late Antiquity: Part One'

'The Rabbinic Traditions about the Pharises before 70'

'Struggle for the Jewish mind' -- subject(s): Book reviews, Judaism, Historiography, Jews, History

'Understanding Seeking Faith: Essays on the Case of Judaism, Vol. IV: Judaism Then and Now: Essays on the Case of Judaism, Vol. IV'

'The social study of Judaism' -- subject(s): Jewish sociology, Rabbinical literature, History and criticism

'The Theological Grammar of the Oral Torah, Vol. 1'

'Rabbinic theology and Israelite prophecy' -- subject(s): Judaism, Doctrines, Rabbinical literature, Repentance, Messianic era (Judaism), History and criticism, Prophecy, History of doctrines

'From Politics to Piety' -- subject(s): Pharisees

'Religion and Economics'

'The economics of the Mishnah' -- subject(s): Criticism, interpretation, Criticism, interpretation, etc, Doctrines, Economics, Judaism, Mishnah, Religious aspects, Religious aspects of Economics

'Comparative midrash' -- subject(s): Criticism, interpretation, Midrash rabbah

'A History of the Mishnaic Law of Purities, Part Five: Ohalot'

'How the Talmud Works (Brill Reference Library of Judaism)'

'The Judaism behind the Texts V'

'Rationality and structure' -- subject(s): Talmud, Redaction Criticism, Sources

'The Study of Ancient Judaism, Volume II: The Palestinian and Babylonian Talmuds'

'The Rabbinate in America'

'The Social Study of Judaism, Vol. II'

'Theological Dictionary of Rabbinic Judaism: Part Three'

'Chapters in the formative history of Judaism' -- subject(s): History, Rabbinical literature, Judaism, History and criticism

'Torah from Our Sages'

'A life of Yohanan ben Zakkai, ca.1-80 C.E'

'Rabbinic Narrative: A Documentary Perspective - Volume One'

'History of Jews in Babylonia I'

'Comparing Religions Through Law'

'Field of Family Therapy'

'Christianity, Judaism and Other Greco-Roman Cults, Part 2'

'Form-analysis and exegesis' -- subject(s): Commentaries, Mishnah

'Ezekiel in Talmud and Midrash (Studies in Judaism)' -- subject(s): Talmud, Midrash, Criticism, interpretation, Ezekiel (Biblical prophet) in rabbinical literature, In rabbinical literature

'A History of the Mishnaic Law of Holy Things, Part Six'

'A Theological Commentary to the Midrash, Vol. 8'

'The Missing Jesus'

'Judaism Transcends Catastrophe: God, Torah, and Israel Beyond the Holocaust : The Torah Teaches (Judaism Transcends Catastrophe: God, Torah, and Israel Beyond the Holocaust)'

'Praxis and Parable (Studies in Judaism)'

'Sifre Deuteronomy'

'First-century Judaism in crisis' -- subject(s): Judaism, Biography, History

'The Formation of the Jewish Intellect (Rabbinic Judaism's Generative Logic, Vol. 2)'

'A History of the Mishnaic Law of Appointed Times, Part One'

'Extra-And Non-Documentary Writing in the Canon of Formative Judaism Volume 2'

'A History of the Mishnaic Law of Holy Things, Part 4: Arakhin, Temurah'

'The incarnation of God' -- subject(s): God (Judaism), History of doctrines, Rabbinical literature, Anthropomorphism, History and criticism

'JUDAISM IN CONTEMPORARY CONTEXT: ENDURING ISSUES AND CHRONIC CRISES'

'The Components of the Rabbinic Documents, from the Whole to the parts'

'Hosea in Talmud and midrash' -- subject(s): Talmud, Criticism, interpretation, In rabbinical literature, Midrash

'Isaiah in Talmud and Misrash'

'Neusner on Judaism (Contemporary Thinkers on Religion: Collected Works) (Contemporary Thinkers on Religion: Collected Works) (Contemporary Thinkers on Religion: Collected Works)'

'The Talmud of the Land of Israel, Volume 10'

'Tosefta (Third Division)'

'From testament to Torah' -- subject(s): Judaism, History

'A History of the Mishnaic Law of Purities, Part Nine: Parah'

'Early Rabbinic Judaism' -- subject(s): Addresses, essays, lectures, History, Judaism, Jewish art and symbolism

'Why there never was a \\' -- subject(s): Redaction Criticism, Talmud Yerushalmi

'Judaism in the matrix of Christianity' -- subject(s): Judaism, Criticism, interpretation, etc., Jewish, Rabbinical literature, Christianity and other religions, History and criticism, Relations, Christianity, Bible

'A History of the Mishnaic Law of Purities, Part Twelve: Tohorot'

'Jeremiah in Talmud and Midrash' -- subject(s): Criticism, interpretation, Midrash, Talmud, Jeremiah (Biblical prophet) in rabbinical literature, In rabbinical literature

'Trading Places'

'Formative Judaism, New Series'

'SAYINGS OF THE FOUNDERS : TRACTATE ABOT'

'Are Jews \\' -- subject(s): Judaism, Religious life and customs, Customs and practices, Jewish way of life

'A History of the Mishnaic Law of Purities, Part Seventeen'

'The documentary form-history of rabbinic literature' -- subject(s): Rabbinical literature, Theory, History and criticism

'Midrashan Introduction (The Library of classical Judaism)'

'Talmudic Judaism in Sasanian Babylonia' -- subject(s): Rabbis, Criticism, interpretation, Talmud, Jews, History

'How to grade your professors, and other unexpected advice' -- subject(s): College students, Universities and colleges, Education, Higher, Higher Education

'A History of the Mishnaic Law of Women, Part Five'

'Wrong ways and right ways in the study of formative Judaism' -- subject(s): Historiography, Rabbinical literature, Judaism, Theory, History and criticism, History

'The Talmud of the land of Israel' -- subject(s): Talmud Yerushalmi, Outlines, syllabi, Commentaries

'Extra- And Non-Documentary Writing in the Canon of formative jadaism'

'The philosophical Mishnah' -- subject(s): Philosophy, Mishnah

'The Talmud of the Land of Israel, Volume 23'

'Judaism and Scripture' -- subject(s): Midrash rabbah, Commentaries, Judaism, History

'Talmud of the Land of Israel XXVI'

'Why no gospels in Talmudic Judaism?' -- subject(s): Talmud, Philosophy, Tradition (Judaism)

'What is Midrash? ; and, A Midrash reader' -- subject(s): Midrash, Translations into English, History and criticism

'Analysis and Argumentation in Rabbinic Judaism'

'Amos in Talmud and Midrash' -- subject(s): Criticism, interpretation, Rabbinical literature, Midrash, History and criticism, Talmud

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