Since you've made your understanding of original sin so foundational to your analogy regarding the Jews, I would like you to first show how the early patristic consensus supports your view that we have inherited the sin of Adam and Eve and the collective responsibility (guilt?) for it.
Yes, I expected that part would be controversial. I would direct people to Vladimir Moss' booklet on the subject, "The New Soteriology", where he lays out the case for a proper understanding of the importance of justice, as well as love, in the Church's understanding of original sin, the sacrifice on the cross, and heaven and hell. You'll find some anti-scholastics, such as St Gregory Palamas, saying some surprisingly 'scholastic' things, at least if by scholastic one means a belief that we inherit actual sin, not only death (as Romanides and others would have it), and that Christ's sacrifice was indeed the perfect sacrifice restoring justice and allowing God to destroy sin and death in a just manner, conforming to God's own law. I would only add that St Athanasius' On the Incarnation of the Word is very supportive of this understanding. Here is a couple of nice quotations (courtesy of ccel.org):
For God has not only made us out of nothing; but He gave us freely, by the Grace of the Word, a life in correspondence with God. But men, having rejected things eternal, and, by counsel of the devil, turned to the things of corruption, became the cause of their own corruption in death, being, as I said before, by nature corruptible, but destined, by the grace following from partaking of the Word, to have escaped their natural state, had they remained good. 2. For because of the Word dwelling with them, even their natural corruption did not come near them, as Wisdom also says: “God made man for incorruption, and as an image of His own eternity; but by envy of the devil death came into the world.” But when this was come to pass, men began to die, while corruption thence-forward prevailed against them, gaining even more than its natural power over the whole race, inasmuch as it had, owing to the transgression of the commandment, the threat of the Deity as a further advantage against them.
For this cause, then, death having gained upon men, and corruption abiding upon them, the race of man was perishing; the rational man made in God’s image was disappearing, and the handiwork of God was in process of dissolution. 2. For death, as I said above, gained from that time forth a legal hold over us, and it was impossible to evade the law, since it had been laid down by God because of the transgression, and the result was in truth at once monstrous and unseemly. 3. For it were monstrous, firstly, that God, having spoken, should prove false—that, when once He had ordained that man, if he transgressed the commandment, should die the death, after the transgression man should not die, but God’s word should be broken. For God would not be true, if, when He had said we should die, man died not. 4. Again, it were unseemly that creatures once made rational, and having partaken of the Word, should go to ruin, and turn again toward non-existence by the way of corruption. 5. For it were not worthy of God’s goodness that the things He had made should waste away, because of the deceit practised on men by the devil. 6. Especially it was unseemly to the last degree that God’s handicraft among men should be done away, either because of their own carelessness, or because of the deceitfulness of evil spirits.
Now many misunderstand inherited sin to mean the belief that we are all personally responsible, or guilty, of the sin of Adam. This is not quite right. Unbaptized infants have no personal sins; yet we baptize them. Why do we do this if they have nothing to be cleansed of? So in fact this sin of Adam is the sin of our cursed nature, which can only be redeemed through baptism.