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In Mel Brooks’ ‘History of the World Part II,’ Jewish jokes reign from BCE to the Beatles
(JTA) — In a scene that will soon stream on Hulu, a group of early Christian bishops gathers to set a promotion strategy for their newish religion — to “make the Bible an international blockbuster,” as one puts it.
But the plot is unclear: “Who are the bad guys in this story?” asks one. He and his fellow clerics consider two options: the Jews and the Romans.
“Let’s make them the Jews, for sure,” says a bishop. “They run everything,” says another.
And thus the First Council of Nicaea, a gathering in 325 C.E. that is considered the birth of Christian antisemitism, gets the Mel Brooks treatment in “History of the World Part II,” the long-awaited sequel to the classic Mel Brooks film that revolves around Jewish history — and skewers it. The new four-part series even has a Jewish premiere date — March 6, the eve of the merrymaking holiday of Purim.
As with the 1981 original — written, directed and produced by Brooks, who also stars — the new series is littered with Jewish subject matter, even in the sketches that aren’t about Jews. And although comedy mores have changed in the past four decades, the series aims to retain Brooks’ signature combination of sharp parody, vaudevillian vulgarity and Borscht Belt antics.
“We really tried to embrace what we loved about [Brooks’] work and apply that to the work that we were doing, whether that was the themes of funny character names, or breaking the fourth wall or anachronisms or certain kinds of playful blocking,” director Alice Mathias told the Jewish Telegraphic Agency. “The kind of comedy work that I was doing up until this point was a touch more restrained and not quite as slapstick in places. So it was really fun to get a little sillier.”
And the creators aren’t concerned about a show with repeated send-ups of Jewish history at a time of rising antisemitism.
“Saying ‘the Jews are the bad guys’ is only funny because you’re making fun of the people saying it,” said showrunner David Stassen. “You’re punching up, you’re making fun of the bishops in power. That was the intent.”
Pictured from left to right: Nick Kroll, Wanda Sykes, Mel Brooks, Ike Barinholtz, and David Stassen at the Los Angeles premiere of History of the World Part II. (Tommaso Boddi via Getty Images)
Part of the series’ Jewishness is thanks to Nick Kroll, the Jewish comedian who had been interested in creating “History of the World Part II” for a very long time and “nudzhed” Brooks to agree, Stassen told JTA, using the Yiddish word for pester. Kroll is the co-creator of the critically acclaimed cartoon “Big Mouth,” which was largely based on his experience attending the Solomon Schechter School of Westchester. He also grew up in a Conservative, kosher-keeping household.
Kroll joins Brooks, 97, Wanda Sykes, Ike Barinholtz and David Stassen as a writer and executive producer, with Mathias of Netflix’s absurdist sketch series “I Think You Should Leave” as director.
“It wasn’t a matter of, is this the right time for this?” Stassen told JTA. “It was just like, how do we honor Mel? How do we do a show that’s different than current sketch shows, that is in Mel’s tone?”
“History of the World Part I” spoofs the epic films of the mid-20th century, with sketches including a musical number take on the Spanish Inquisition; an alternate history of Moses receiving the Ten Commandments; and cavemen discovering music. The new series puts a 21st century spin on that idea, reminiscent of Comedy Central’s “Drunk History” (and featuring many of the same cast members, including Joe Lo Truglio, who plays one of the bishops at Nicaea) with hints of the Netflix series “I Think You Should Leave.”
Audiences will see comedic sendups of historical events including Black congresswoman Shirley Chisholm’s historic run for president; Marco Polo’s arrival at the palace of Kublai Khan in China; the Russian Revolution; and the signing of the Oslo Accords, the 1993 Israeli-Palestinian peace agreement.
Schmuck Mudman (Nick Kroll), Fanny (Pamela Adlon), and Joshy (Charles Melton) discuss leaving the shtetl as the Russian Revolution breaks out. (Courtesy of Hulu)
Just a few of the Jewish jokes: Jason Alexander makes an appearance as a notary-slash-mohel who brings the wrong bag, full of his ritual tools, to the official signing of the Confederate Army’s surrender at the end of the Civil War.
“Useless. Unless somebody wants to take a little off the top,” Alexander’s character says, gesturing to his tools.
The story of Jesus Christ gets parodied via multiple genres and is arguably one of the most Jewish recurring sketches of the whole series. In a “Curb Your Enthusiasm”-inspired sketch in the second episode, Judas (Kroll) and Luke (JB Smoove) realize that Jesus (Jay Ellis) has abandoned keeping kosher when they catch him publicly eating a bacon cheeseburger. A subsequent sketch spoofs the documentary “The Beatles: Get Back,” in which fans of the apostles eat matzah on sticks outside of the Apples & Honey recording studio.
A fan of the apostles (Quinta Brunson) stands outside of Apples and Honey Studios. (Courtesy of Hulu)
And a recurring sketch focusing on the Russian Revolution and parodying parts of “Fiddler on the Roof” features a literal mud pie salesman named “Schmuck Mudman” who lives in an Eastern European shtetl. Mudman sells his wares via Putz Mates, a Yiddish play on the food delivery app PostMates. After moving from the village to Moscow, Mudman, played by Kroll, is surprised to find a meeting of the Mensheviks, the opposition to the Communist Bolshevik party, in his apartment.
“Your misery looks familiar to me. Are we from the same shtetl?” Mudman asks one of the Mensheviks in a depressing round of early 20th century Jewish geography.
“No. I get this all the time,” the man responds. “But I’m a miserable city Jew.”
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The post In Mel Brooks’ ‘History of the World Part II,’ Jewish jokes reign from BCE to the Beatles appeared first on Jewish Telegraphic Agency.
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Board of Peace Members Have Pledged More Than $5 billion for Gaza, Trump Says
A drone view shows the destruction in a residential neighborhood, after the withdrawal of the Israeli forces from the area, amid a ceasefire between Israel and Hamas in Gaza, in Gaza City, October 21, 2025. Photo: REUTERS/Dawoud Abu Alkas/File Photo
US President Donald Trump said Board of Peace member states will announce at an upcoming meeting on Thursday a pledge of more than $5 billion for reconstruction and humanitarian efforts in Gaza.
In a post on Truth Social on Sunday, Trump wrote that member states have also committed thousands of personnel toward a U.N.-authorized stabilization force and local police in the Palestinian enclave.
The US president said Thursday’s gathering, the first official meeting of the group, will take place at the Donald J. Trump Institute of Peace, which the State Department recently renamed after the president. Delegations from more than 20 countries, including heads of state, are expected to attend.
The board’s creation was endorsed by a United Nations Security Council resolution as part of the Trump administration’s plan to end the war between Israel and Palestinian Islamist group Hamas in Gaza.
Israel and Hamas agreed to the plan last year with a ceasefire officially taking effect in October, although both sides have accused each other repeatedly of violating the ceasefire. According to Gaza’s Health Ministry, more than 590 Palestinians have been killed by Israeli troops in the territory since the ceasefire began. Israel has said four of its soldiers have been killed by Palestinian militants in the same period.
While regional Middle East powers including Turkey, Egypt, Saudi Arabia, Qatar and Israel – as well as emerging nations such as Indonesia – have joined the board, global powers and traditional Western US allies have been more cautious.
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Why a forgotten teacher’s grave became a Jewish pilgrimage site
Along Britton Road in Rochester, New York, a brick gatehouse sits across from ordinary homes. Beyond it lies Britton Road Cemetery, its grounds divided into family plots and sections claimed over time by Orthodox congregations and fraternal associations, past and present. Names like Anshe Polen, Beth Hakneses Hachodosh, B’nai Israel, and various Jewish fraternal organizations are found here.
On the east side of the cemetery, a modest gray headstone draws visitors who do not personally know the man buried there, who were never taught his name in school, and who claim no personal connection to his life. Some leave notes. Some light candles in a small metal box set nearby. Others whisper prayers and stand for a moment before going. They come because they believe holiness can be found here.
The grave belongs to Rabbi Yechiel Meir Burgeman, a Polish-born teacher who died in 1938. He did not lead a major congregation or leave behind an institution that bears his name. And yet, nearly a century after his death, people still visit.
Over time, Burgeman has come to be remembered as a tzaddik nistar, a hidden righteous person, whose holiness is known through their teaching and daily life rather than through any title or position. His grave has become a place of intercession. People come to pray for healing, for help in times of uncertainty, and for the hope of marriage. What endures here is not an individual’s biography so much as a practice: the belief that a life lived with integrity can continue to shape devotion, even after the body has been laid to rest.
In life, Burgeman was not known as a miracle worker or a public figure. He was a melamed, a teacher of children, living plainly among other Jewish immigrants in Rochester’s Jewish center in the early decades of the 20th century. At one point, he was dismissed from a teaching post for refusing to soften his instruction. He later opened his own cheder, or schoolroom. There was no congregation to inherit his name, no institution to archive his papers. When he died, he was buried in an ordinary way at Britton Road Cemetery, one grave among many.
What followed was not immediate.
Remembered in return
The meaning attached to Burgeman’s resting place accumulated slowly. Stories began to circulate. People spoke of his kindness, his discipline, his integrity. Over time, visitors came. The grave became a place not of answers, but of belief. For generations, this turning toward the dead has taken this same form. It is not worship. It is proximity. A way of standing near those believed to have lived rightly, and asking that their merit might still matter.
In Jewish tradition, prayer at a grave is a reflection on those believed to have lived with righteousness, asking that their merit accompany the living in moments of need. Psalms are traditionally recited. Words are often spoken quietly.
I have done something similar too. Years ago, before I converted to Judaism and before I had the means to travel, I sent a written prayer through a Chabad service that delivers letters to the grave of the Lubavitcher Rebbe in New York. Someone else carried it. I cannot say with absolute certainty what happened because of it. Only that the practice itself made space for hope that I was seen, and that a prayer was later answered in ways that shaped my life and deepened my understanding of Judaism.
Burgeman’s grave functions in a similar register, though without any institutional frame. People come not because his name is widely known, but because the story has endured. Over time, that story gathered details. The most persistent involves a dog said to have escorted Jewish children to Burgeman’s cheder so they would not be harassed along the way by other youths. The dog then stood watch until they were ready to return home. The versions differ. Some are reverent. Some are playful. Some verge on the miraculous. The story endures because it names something children needed: care, in a world that could be frightening.
In recent decades, Burgeman’s afterlife has taken on a digital form. His name surfaces in comment threads and genealogical forums, passed along by people who never met him and are not always sure how they are connected. Spellings are debated. Dates are corrected. A descendant appears. A former student’s grandchild adds a fragment. Someone asks whether this is the same man their grandmother spoke of. No single account settles the matter. Instead, memory gathers. What once traveled by word of mouth now moves through hyperlinks.
The internet allows fragments to remain visible. Burgeman’s story survives not because it was officially recorded, but because enough people cared to remember it. In this way, his legacy resembles the man himself: quiet, unadorned, sustained by actions rather than declaration.
This story does not offer certainty. It is about remembering a life and asking if we might still learn from it and if, perhaps, it can bring us closer to faith. Burgeman left no grand monument. He left descendants. A grave. A life of Jewish values that continues to teach.
Burgeman did not seek recognition in life. After death, he became something else: a teacher still teaching, not through words, but through the way people continue to act on his memory. That is the lesson. Not any miracle. Not any legend. The quiet insistence that a life lived with integrity does not end when the casket is placed into the earth.
Some graves are instructions.
This one still asks something of us.
The post Why a forgotten teacher’s grave became a Jewish pilgrimage site appeared first on The Forward.
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Turkey Sends Drilling Ship to Somalia in Major Push for Energy Independence
Turkish President Tayyip Erdogan speaks during a ceremony for the handover of new vehicles to the gendarmerie and police forces in Istanbul, Turkey, Nov. 28, 2025. Photo: REUTERS/Murad Sezer
i24 News – Turkey has dispatched a drilling vessel to Somalia to begin offshore oil exploration, marking what officials describe as a historic step in Ankara’s drive to strengthen energy security and reduce reliance on imports.
Turkish Minister of Energy and Natural Resources Alparslan Bayraktar announced that the drilling ship Çagri Bey is set to sail from the port of Taşucu in southern Turkey, heading toward Somali territorial waters.
The vessel will pass through the Strait of Gibraltar and around the coast of southern Africa before reaching its destination, with drilling operations expected to begin in April or May.
Bayraktar described the mission as a “historic” milestone, saying it reflects Turkey’s long-term strategy to enhance national energy security and move closer to self-sufficiency.
The operation will be protected by the Turkish Naval Forces, which will deploy several naval units to secure both the vessel’s route and the drilling area in the Gulf of Aden and the Arabian Sea. The security arrangements fall under existing cooperation agreements between Ankara and Somalia.
The move aligns with a broader vision promoted by President Recep Tayyip Erdoğan, aimed at reducing Turkey’s dependence on foreign energy supplies, boosting domestic production, and shielding the economy from external pressures.
Bayraktar said Turkey is also working to double its natural gas output in the Black Sea this year, while continuing offshore exploration along its northern coastline. In parallel, Ankara is preparing to bring its first nuclear reactor online at the Akkuyu Nuclear Power Plant, which is expected to begin generating electricity soon and eventually supply about 10% of the country’s energy needs.
The current drilling effort is based on survey data collected last year and forms part of Ankara’s wider plan to expand its energy exploration activities both regionally and internationally.