Burning One’s Own Book Is Protected by the Right of Free Expression

(p. C6) There are few sights as alarming as a book set alight. Igniting the printed word in order to destroy the ideas contained therein runs counter to our notions of enlightenment, deliberation and reason. It can also carry a message of contempt for those who consider the burned book sacred. But while there’s no need to condone book burning and plenty of reasons to condemn it, it shouldn’t be punished by law.

That principle is now in jeopardy in Denmark, which has witnessed more than 170 anti-Muslim demonstrations in recent years, including a number of public Quran burnings. In response, lawmakers have introduced a bill to criminalize “improper treatment of objects of significant religious importance.” Offenders would face up to two years in prison. In announcing the proposed law, the Danish government cited the problem of being “seen in large parts of the world as a country that facilitates insulting and denigrating actions against other countries and religions.”

The move marks a reversal from the Danes’ approach in 2005, when the publication of cartoons depicting the Muslim Prophet Muhammad in a Danish newspaper sparked worldwide violence. Then the Danish government stood firm in its defense of free expression, rejecting calls to censor—or even censure—the paper.

. . .

The Danish government insists that its proposal is merely a “targeted intervention,” claiming it will “not change the fact that we must maintain very broad freedom of expression in Denmark.”

. . .

Yet by treating religious sensitivities as inviolate, the measure risks legitimizing the notion that vengeance may be warranted against those perceived to have denigrated the sacred.

. . .

The impulse to outlaw expression that creates unease, offense and uproar is not unique to Denmark. Censors around the world designate speech as dangerous and subversive in order to silence it. Denmark needs to reassure Muslims that it is committed to keeping them safe, protected and respected. It should do that by upholding rather than betraying the country’s core commitment to free expression and human rights.

For the full commentary, see:

Suzanne Nossel. “Book-Burning Bans Are the Wrong Way to Fight Religious Hatred.” The Wall Street Journal (Saturday, Sept. 23, 2023): C6.

(Note: ellipses added.)

(Note: the online version of the commentary has the date September 21, 2023, and has the same title as the print version.)

Nossel’s essay, quoted above, is related to her book:

Nossel, Suzanne. Dare to Speak: Defending Free Speech for All. New York: Dey Street Books, 2020.

Most Israelis Are Refugees, or Descendants of Refugees; Some Who Survived the Holocaust

It is unpleasant to think about the Holocaust, so I don’t think about it very often. But the anti-Israel response of much of the world to Hamas’s murderous aggression on October 7, 2023, suggests that Holocaust deniers have gained considerable ground, even at prestigious U.S. universities. So it may be worthwhile to occasionally remind ourselves of the evidence of what happened.

(p. 10) “Cold Crematorium,” a memoir by József Debreczeni, an accomplished journalist and poet from Hungary, was originally published in Hungarian in Yugoslavia in 1950. The book remained obscure for decades, squeezed by Cold War politics — too Soviet-philic for the West, too Jew-centric for the East. It’s only now, more than 70 years later, that the book has been translated into more than a dozen languages and become accessible to the wider world.

Debreczeni recounts his deportation to Auschwitz, and from there to a series of camps. This isn’t the sort of book you can get a sense of from a plot outline. Debreczeni suffers; he survives (or, more accurately, he does not die); he observes. His powers of observation are extraordinary. Everything he encounters in what he calls the Land of Auschwitz — the work sites, the barracks, the bodies, the corpses, the hunger, the roll call, the labor, the insanity, the fear, the despair, the strangeness, the hope, the cruelty — is captured in terrifyingly sharp detail.

In Paul Olchváry’s exquisite translation, scene after scene, image after image — it is wrenching. Prisoners propping up a dead bedmate, extending his arm, so that they might receive an extra piece of bread. A prisoner expiring midsentence. The lice, “silvery-glistening colonies of larvae,” that torment, endlessly.

The details are so precise that any critical distance collapses — nothing’s expected, nothing’s dulled by cliché. It is as immediate a confrontation of the horrors of the camps as I’ve ever encountered.

. . .

The finest examples of Holocaust literature — and “Cold Crematorium” is so fine it transcends its category — aren’t merely bulwarks against obscurity; they do more than allow us to never forget. They offer a glimpse, one that is unyielding and unsoftened by sentimentality, one that is brutally, unbearably close.

For the full review, see:

Menachem Kaiser. “Death Camp Chronicles.” The New York Times Book Review (Sunday, February 25, 2024): 10.

(Note: ellipsis added.)

(Note: the online version of the review has the date Jan. 23, 2024, and has the title “How to Talk About Auschwitz.”)

The book under review is:

Debreczeni, József. Cold Crematorium: Reporting from the Land of Auschwitz. New York: St. Martin’s Press, 2024.

Palestinian Group Defaces Portrait of Balfour, Who Tried to Save Jewish Lives

Pro-Palestinian slashes portrait of Arthur James Balfour at University of Cambridge. Source: NYT article quoted and cited below.

The Balfour Declaration of 1917 advocated the establishment of a Jewish homeland (Dershowitz 2003, p. 35). “In 1937, 1947, and 2000-2001,” Jewish leaders accepted the establishment of a Palestinian state, but Palestinian leaders “each time . . . rejected the offer and responded with increased terrorism” (Dershowitz 2003, p. 159). If Israel had existed by the 1930s, “hundreds of thousands—perhaps even a million or more” European Jews could have immigrated to it before the Holocaust, saving their lives (Dershowitz 2003, p. 52). Arthur James Balfour’s portrait should be honored, not “slashed and spray-painted” (article quoted below).

(p. A6) A pro-Palestinian group slashed and spray-painted a century-old portrait of Arthur James Balfour at the University of Cambridge on Friday [March 8, 2024], defacing a painting of the British official whose pledge of support in 1917 for “the establishment in Palestine of a national home for the Jewish people” helped pave the way to Israel’s founding three decades later.

For the full story, see:

Marc Tracy. “Balfour Portrait at University of Cambridge Is Defaced.” The New York Times (Saturday, March 9, 2024): A6.

(Note: bracketed date added.)

(Note: the online version of the story has the date March 8, 2024, and has the title “Activists Deface Portrait of Balfour, Who Supported Jewish Homeland.”)

Dershowitz’s heavily referenced book, cited above, is:

Dershowitz, Alan. The Case for Israel. Hoboken, NJ: John Wiley & Sons, Inc., 2003.

As Threats Increase, Jewish New Yorkers Embrace “Their Right to Self-Defense”

(p. A17) It’s Sunday morning at Manhattan’s Westside Rifle & Pistol Range, where I’ve come for a safety class as part of my application for a license to carry a concealed firearm. I’m one of at least 10 Jewish men in the class, many wearing yarmulkes. Some wouldn’t have dreamed of setting foot in this place a year ago.

“I was born and raised a Jew, and I’ve lived in Brooklyn and Manhattan my whole life,” says Yoni Ben Ami, who declines to give his age or profession but looks to be around 30. “I’ve never been uncomfortable going around town being visibly Jewish until Oct. 7 [2023] and its aftermath.” Darren Leung, owner of the Westside range, says he’s seen an “exponential” increase in Jewish permit-seekers and members.

We’re thousands of miles from Gaza, but the FBI has warned that threats to American Jews are at an all-time high. Anti-Israel protesters regularly march through the streets, and some commit acts of intimidation and vandalism.

. . .

Minorities of all sorts have availed themselves of the Constitution’s guarantee of self-defense. The Pink Pistols, a gay gun-rights organization, was founded in 2000; the National African American Gun Association in 2015.

. . .

. . . Jewish New Yorkers have come to appreciate how fortunate they are to live in a country that protects their right to self-defense.

For the full commentary, see:

Max Raskin. “New York Jews Embrace Gun Rights.” The Wall Street Journal (Wednesday, Nov. 15, 2023): A17.

(Note: ellipses, and bracketed year, added.)

(Note: the online version of the commentary has the date November 14, 2023, and has the same title as the print version.)

Outnumbered Kibbutz Volunteers with M16 Rifles Defended Their Families Against Hamas Terror

(p. A1) At 6:56 a.m. on Oct. 7, [2023] Moshe Kaplan sent an urgent alert to his volunteer security force in Mefalsim, a kibbutz of 1,000 men, women and children in southern Israel where he served as security chief.

“There’s a shooting in the village from the gate!” he texted after militants fired at his car as he drove past the main entrance. Attackers later blew open a pedestrian gate nearby with explosives and flooded into the kibbutz.

Kaplan rushed home to grab his armored vest, helmet and M16 rifle, then drove off to check another gate on the northwest corner. There he found armed men were already inside the razor-wire security fence that encircled the community.

“Terrorists in the kibbutz! Terrorists in the kibbutz!” he yelled in a second, panicked voice text, begging his men to hurry. Gunshots sounded in the background. He had trained a dozen men for this moment, a surprise attack from nearby Gaza.

. . .

(p. A10) Mefalsim was one place that day where nothing for the Hamas attackers went according to plan.

Soon after Kaplan’s call for help, his volunteers rushed from their homes in helmets and protective vests worn over the T-shirts they had slept in, toting M16 rifles. Outnumbered and fighting alone or in pairs, the men mounted a life-or-death stand, communicating via walkie-talkie and WhatsApp texts to track the militants and send each other help.

They believed they had to hold off the insurgents long enough for the Israeli army to arrive. At first, they hoped the soldiers would be there quickly. But as minutes passed, and the fighting grew worse, they realized they would have to fight alone.

. . .

Palestinian gunmen who flooded out of Gaza killed 1,400 Israelis and took close to 200 hostages, terrorizing and shooting people at more than 20 Israeli towns and military bases and thousands at an all-night music festival not far from Mefalsim.

In town after town, attackers blasted through security fences that encircled Israeli villages near Gaza, gunning down residents, burning houses with families inside and taking hostages.

. . .

Video from a security camera at the main gate of Mefalsim captured some of the carnage that took place outside the main gate of the kibbutz as people fled the outdoor music festival and tried desperately to get inside, pursued by militants. A man in a white shirt was shot as he ran toward the entrance. He grabbed his right arm and dropped to the pavement, blood spilling from around his head.

Armed fighters emerged from a wooded area minutes later. Several ran to the fallen man and shot him again. Drivers who abandoned cars to hide in the bushes were attacked with grenades. A person pulled from the bushes was shot and bludgeoned with a rifle butt. The video was posted by South First Responders, a group of emergency personnel working in southern Israel, and verified by The Wall Street Journal.

. . .

Over the next hour, there were several gunfights. Security volunteers hunted for the militants who were moving alone and in pairs on residential streets. Two attackers were killed in the garden of a house by four Israeli soldiers who were home on a weekend leave. Two of the soldiers suffered minor wounds from grenade fragments.

Reskin, the landscape architect, came within sight of the main gate and saw a large group of attackers exchanging what looked like congratulations. He fired and they scattered. He next went into a nearby residential neighborhood and joined Idan Mayrovich, the team’s medic. As they walked, they saw Idan Kadosh, a resident, shooting with a handgun from his window, and he joined their patrol.

. . .

No Mefalsim residents were killed or taken hostage, protected by a dozen residents, many of them former Israeli soldiers, who had prepared for years to defend the kibbutz.

Mefalsim also got lucky. Although the defenders didn’t know exactly how many attackers infiltrated the kibbutz, they estimated it was probably around 25 to 30, a group smaller than those that attacked other local communities, which suffered far more casualties.

. . .

“There is a feeling of discomfort that we survived, and others did not,” security chief Kaplan said.

But Mefalsim, at least, had survived.

For the full story, see:

David S. Cloud and Anat Peled. “A Kibbutz Defeated Hamas Attack.” The Wall Street Journal (Wednesday, Oct. 18, 2023): A1 & A10.

(Note: ellipses and bracketed year added.)

(Note: the online version of the story has the date October 17, 2023, and has the title “When Hamas Attacked, This Israeli Kibbutz Fought Back and Won.”)

Henry Louis Gates, Jr. Wrote that the Source of Modern Black Anti-Semitism Is a Post-MLK Generation of Academics Who Oppose Black Integration

(p. A13) More than 1,000 black pastors are pressing President Biden to restrain Israel in its war with Hamas and threatening that if he doesn’t do so, it will cost him black support in November [2023].

. . .

What makes the Palestinians more worthy of sympathy—especially since, unlike these other groups, they have turned down numerous offers of statehood and have made terrorism their tactic of choice?

Perhaps it is that their antagonists are Jews. In a 1992 article, the historian Henry Louis Gates Jr. pondered the causes of rising antisemitism in the black community. He considered the influence of “Christian anti-Semitism, given the historic importance of Christianity in the black community.”

. . .

He cited the “brutal truth” that the “new anti-Semitism arises not in spite of the black-Jewish alliance, but because of it.” The alliance had been formed by a previous generation of black ministers, led by Martin Luther King Jr., who sought integration. The new generation of Afrocentric leaders, including pastors, needed to keep blacks isolated to establish their own power.

Mr. Gates noted that “it is among the younger and more educated blacks that anti-Semitism is most pronounced” and that this bigotry “belongs as much to the repertory of campus lecturers as community activists.” More than 30 years later, these words seem prophetic.

For the full commentary, see:

Alan Dershowitz and Andrew Stein. “Why Do Black Pastors Oppose Israel?” The Wall Street Journal (Thursday, February 1, 2024): A13.

(Note: ellipses added.)

(Note: the online version of the commentary has the date January 31, 2024, and has the same title as the print version.)

The article by Gates mentioned above is:

Gates, Henry Louis, Jr. “Black Demagogues and Pseudo-Scholars.” The New York Times (July 20, 1992): A15.

How Does Larry David “Brilliantly” Use “Stereotype” and “Caricature” to “Mock Deadly Serious Issues” Without Getting Cancelled?

(p. 24) On “Curb,” David starred as “Larry David,” simultaneously the world’s most comfortable and uncomfortable man, registering his complaints to a cast of sounding boards: . . .

. . .

. . ., David has . . . played with material that could explode on a lesser comic. In a classic episode, Larry becomes addicted to a Palestinian chicken restaurant that raises a furor when it opens a branch next to a Jewish deli. (While the plot might seem uncomfortably prescient during the Gaza war in 2024, when it premiered in 2011 it alluded to the controversy over a planned Islamic center in Lower Manhattan that was mislabeled a “ground zero mosque.”)

Larry is unsettled, as a Jew, by the militant posters on the restaurant’s walls. He is seduced, as a mortal, by the delicious poultry and by a Palestinian woman he meets there, who turns him on with antisemitic dirty talk.

Does the episode stereotype? Does it caricature? Does it mock deadly serious issues? Yes — brilliantly. It blows straight through offense into transcendence, guided by the comic philosophy that all people are debased, fallen and governed by low passions, above all Larry David. He ends the episode in a parking lot between two furious crowds: a group of Jewish protesters, including many of his friends, and the Palestinian counterprotesters, including his girlfriend — tribe vs. tribe, socialization vs. appetite, the camera pushing in on Larry’s anxious, indecisive face.

For the full commentary, see:

James Poniewozik. “CRITIC’S NOTEBOOK; ‘Curb’ Spun Something Special Out of Nothing.” The New York Times, First Section (Sunday, February 4, 2024): 1 & 24.

(Note: ellipses added.)

(Note: the online version of the commentary has the date Jan. 20, 2024, and has the title “CRITIC’S NOTEBOOK; ‘Curb Your Enthusiasm’ Made Something Out of Nothing.” The online version says that the print edition has the title “‘Curb’ Spun Gold Out of Gripes and Grievances” but my national version of the print edition had the title “‘Curb’ Spun Something Special Out of Nothing.”)

A Miraculous Machine in the Middle-Ages That Did Nothing to Improve the Lives of the Masses

Before the industrial revolution clever inventors sometimes devised elaborate and amazing machines. The Antikythera mechanism is a famous example. Though these machines amaze us, they usually did little to improve the lives of those who lived at the time of invention. Why? Maybe the answer is that just before the industrial revolution, entrepreneurs were encouraged and enabled (through property rights and patents) to apply amazing inventions to the betterment of the people.

(p. C9) What kind of a book do we have in “Miracles and Machines: A Sixteenth-Century Automaton and Its Legend”?

. . .

The authors call the book a “clockwork”; its many disparate parts are joined in scrupulous devotion to a 16th-century automaton—an object, they write, which is at once “a sculpture, a machine, an icon, and a messenger.”

The figure is of a Franciscan friar, about 16 inches tall, carved out of wood, cloaked in a modern replica of the garb he once wore. His 5-pound weight is due to an intricate iron mechanism that fits inside his wooden body; it is wound with a key.

. . .

Imagine, Ms. King and Mr. Todd suggest, what it would have been like to see this automaton at the time of its creation. He is placed upon a candlelit table. His feet take steps under his tunic—but he actually glides on three wheels, making his movement seem ethereal. He is deliberately slow. This is not a mechanism meant to thrill us with speed and virtuosity. His movements are graceful, solemn.

As he moves, the friar raises and lowers a cross in his left hand and strikes his chest with his right, as if declaring “mea culpa.” He also lifts the cross to his lips and fixes his gaze steadily, perhaps at an observer at the opposite end of the table. He looks down at the cross, up at the observer, and begins to turn: “You let out half a breath,” the authors tell us, “but as his full body pivots on the table, feet in motion, head forward, his eyes slide left in their sockets to stay fixed on you!” Then he changes direction, staring at what might be another observer. There is no doubt about his seriousness; the impact on believers, in the half-light, would have been considerable.

. . .

In seeking to learn more about the friar’s provenance, Ms. King contacted Servus Gieben, a Dutch-born Franciscan who served as the director of the Franciscan Museum in Rome. In his correspondence with Ms. King, Gieben, who died in 2014, reaffirmed his theory that it may have been commissioned by Philip for his son Carlos. In 1562, at the age of 17, Carlos fell down a flight of stairs and so gravely injured his skull that he was not expected to survive (either the injury or the era’s “treatments”).

. . . The corpse of a Franciscan friar, Diego de Alcalá (ca. 1400-63), had remained free of decay after his death that it was thought to have healing powers. And behold: Once it was laid upon the dying prince, Carlos soon began to recover. Philip II spent 26 years petitioning four consecutive popes to recognize the miracle and declare Diego a saint. (He ultimately was, as the city of San Diego now affirms.)

Gieben suggested that the facial resemblance between the automaton and Diego was evident. And what better way, he thought, for Philip to honor Diego than by providing his often wayward son with an admonitory reminder in the form of the penitential friar himself, created by the most brilliant clockmaker in the empire. As Don Carlos was brought back to life, so an inanimate automaton would turn animate.

Even today, the authors suggest, the friar remains “a small miracle. Or the image of a small miracle. Or the metaphor of a large miracle. Or an artificial miracle.”

For the full review see:

Edward Rothstein. “A Wonder of Another Age.” The Wall Street Journal (Saturday, December 23, 2023): C9.

(Note: ellipses added.)

(Note: the online version of the review has the date December 22, 2023, and has the title “‘Miracles and Machines’ Review: Mystery of the Clockwork Man.”)

The book under review is:

King, Elizabeth, and W. David Todd. Miracles and Machines: A Sixteenth-Century Automaton and Its Legend. Los Angeles: Getty Publications, 2023.

Nazis Allowed Charitable Feeding of Enslaved Camp Inmates, to Increase Their Productivity

(p. A13) The remarkable story of Janina Mehlberg almost didn’t see the light of day. A Holocaust survivor and a mathematics professor in Chicago, Mehlberg stood out for making her way in an academic field dominated by men. But while teaching her students and giving conference papers, she was privately writing an account of her life’s most remarkable episode: her daring impersonation of a Polish aristocrat in World War II, a deception that allowed her to aid Poles who had been imprisoned by the Nazis.

. . .

The Majdanek camp held Polish prisoners forced into slave labor, Russian prisoners of war, and Jews who would be murdered either by being shot at close range or poisoned by gas.  . . .  As “the Countess,” Mehlberg served as the head of the Polish Main Welfare Council, visiting the camp regularly. The haughty, demanding countess negotiated ways to bring soup, bread, medicine—and hope—to a great many Polish prisoners. Betraying little emotion, this hidden Jew became a sort of patron saint by appearing again and again to witness their suffering and alleviate it as best she could. “Janina’s story is unique,” the authors assert. “She was a Jew who rescued non-Jews in the midst of the largest murder operation of the Holocaust.”

“The Counterfeit Countess,” too, is unsentimental. The writing is matter of fact; the authors include data about the numbers of meals served, the details of negotiations with Nazi officers, the changes in camp conditions as the war unfolded. Mehlberg recognized that the Germans were making trade-offs within their sick paradigm of racial superiority. Would it be more efficient to murder Poles or starve them while they worked? She persuaded Nazi higher-ups to let her organization provide thousands of tons of food to prisoners so that they could do the work that would feed the Nazi war machine. German commanders decided it served their interests to allow “the Countess” to continue providing food and medicine to enslaved workers.

For the full review see:

Michael S. Roth. “BOOKSHELF; Fake Title, Real Courage.” The Wall Street Journal (Thursday, Jan. 25, 2023): A13.

(Note: ellipses added.)

(Note: the online version of the review has the date January 24, 2023, and has the title “BOOKSHELF; ‘The Counterfeit Countess’ Review: Fake Title, Real Courage.”)

The book under review is:

White, Elizabeth B., and Joanna Sliwa. The Counterfeit Countess: The Jewish Woman Who Rescued Thousands of Poles During the Holocaust. New York: Simon & Schuster, 2024.

Hamas Murdered Israeli Peace Activist at Music Festival

(p. A8) Maya Mizrachi grimaced at the group of eight Israelis calling for peace with Palestinians in front of Israel’s military headquarters this month in Tel Aviv.

A year ago, Ms. Mizrachi, 25, had protested alongside them, carrying a sign that called for Israel to end its military occupation of the West Bank. Now, she had bumped into them by accident, on her way home from a nearby rally calling for the return of Israeli citizens held hostage in the Gaza Strip.

“I don’t think there are more than eight people in all of Israel who would protest against the army right now,” said Ms. Mizrachi, who is a student. “I can’t even bring myself to do it.”

. . .

According to polls conducted in the two months since Oct. 7 [2023], Israelis have moved decidedly to the right on a number of political issues, including support for settlers in the West Bank, endorsements for far-right politicians, and even the re-establishment of a military occupation of Gaza.

“The trauma of what happened on Oct. 7 shifted Israeli society. It made them question the most basic tenets of whether they were safe in their homes,” said Tal Schneider, a political columnist for The Times of Israel. “They are calling now for more — more military, more protection, more hard-line policies.”

. . .

The towns and agricultural communities that line Israel’s border with Gaza were once bastions of the left. Many villages there were founded as kibbutzim, socialist agricultural communities. Over the years, many residents used their proximity to the Palestinians in Gaza to help deliver aid and run solidarity campaigns.

On Oct. 7, the closeness of those communities to the border made them vulnerable to the attack by Hamas terrorists. Well-known peace activists, including Vivian Silver, a founder of Women Wage Peace, were among those killed. The attack made the survivors rethink policies they had previously championed.

Before Oct. 7, Larry Butler, 73, a resident of Nir Oz, considered himself a leftist. As a member of Peace Now, he participated in rallies calling for the evacuation of Israeli settlements in Gaza, which were disassembled in 2005.

Now, displaced in a hotel in Eilat, a resort town on the Red Sea, Mr. Butler has questioned his beliefs. “I guess I’m somewhere in the middle,” he said, “but I’m definitely not left and I’m definitely not right.”

In Tel Aviv, Ms. Mizrachi’s turn against the left came soon after Oct. 7, when she discovered that a high school friend was among those killed at the Tribe of Nova music festival.

“The irony is that she was the biggest peace activist I knew,” Ms. Mizrachi said. “She was the one who got me involved in the movement to begin with,” she added. “I used to joke that she made me a leftie. Now I can’t say that I am.”

For the full story, see:

Sheera Frenkel. “After the Oct. 7 Attacks, Israelis Are Becoming More Politically Conservative.” The New York Times (Wednesday, December 20, 2023): A8.

(Note: ellipses, and bracketed year, added.)

(Note: the online version of the story has the date Dec. 19, 2023, and has the title “Israelis Abandon Political Left Over Security Concerns After Oct. 7.”)

Britain’s Socialized National Health Service (NHS) Stripped Parents of Control, Leaving Indi No Choice but to Die

(p. A13) Indi was born with mitochondrial disease, a degenerative condition that prevents cells from producing energy. When her parents and the Queen’s Medical Centre in Nottingham, England, disagreed over whether she should be kept on life support, the NHS turned to the courts to strip the parents of decision-making authority. The U.K. High Court agreed, overrode the parents’ wishes, and ordered life support removed.

. . .

While the NHS thought continued treatment would be futile, other experts disagreed, including at the Vatican’s Bambino Gesù pediatric hospital. As part of its religious mission, Bambino Gesù specializes in treating children with rare diseases. Doctors there offered a treatment plan they thought could help Indi, free of charge. The Italian government even made her a citizen so that she could be airlifted from England.

. . .

For the U.K., the offer of free treatment by willing doctors ought to have been the end of the story. The government didn’t have to pay another penny. The grateful parents simply wanted the freedom to take their daughter to the experts in Rome.

Instead, the NHS went back to the same court and judge to insist it remained in Indi’s best interests to die in the U.K. The court again agreed and overrode the parents’ desire to take Indi to see the experts in Rome. The judge ordered that they could take her only to one place: to the hospice to die.

The parents had no choice but to comply. Lest they try anything else to save their daughter, the parents were sent to hospice with a security escort and police presence.

Deprived of treatment and with her parents forbidden to help her, Indi died within two days, under the watchful eye of the government that said all along it was looking out for her best interests.

For the full commentary, see:

Mark Rienzi. “Britain’s NHS Left Indi Gregory to Die.” The Wall Street Journal (Tuesday, Nov. 21, 2023): A13.

(Note: ellipses added.)

(Note: the online version of the commentary has the date November 20, 2023, and has the same title as the print version.)