American Jews or Jewish Americans are American citizens who are Jewish, whether by culture, ethnicity, or religion.[5] According to a 2020 poll conducted by Pew Research, approximately two thirds of American Jews identify as Ashkenazi, 3% identify as Sephardic, and 1% identify as Mizrahi. An additional 6% identify as some combination of the three categories.[6]
Depending on religious definitions and varying population data, the United States has the largest or second largest Jewish community in the world, after Israel. As of 2020, the core American Jewish population is estimated at 7.6 million people, accounting for 2.4% of the total US population. This includes 4.9 million adults who identify their religion as Jewish, 1.2 million Jewish adults who identify with no religion, and 1.6 million Jewish children.[2] It is estimated that up to 15,000,000 Americans are part of the "enlarged" American Jewish population, accounting for 4.5% of the total US population, consisting of those who have at least one Jewish grandparent and would be eligible for Israeli citizenship under the Law of Return.[1]
Jews were present in the Thirteen Colonies since the mid-17th century.[7][8] However, they were small in number, with at most 200 to 300 having arrived by 1700.[9] Those early arrivals were mostly Sephardi Jewish immigrants, of Western Sephardic (also known as Spanish and Portuguese Jewish) ancestry,[10] but by 1720, Ashkenazi Jews from diaspora communities in Central and Eastern Europe predominated.[9]
For the first time, the English Plantation Act 1740 permitted Jews to become British citizens and emigrate to the colonies. The first famous Jew in U.S. history was Chaim Salomon, a Polish-born Jew who emigrated to New York and played an important role in the American Revolution. He was a successful financier who supported the patriotic cause and helped raise most of the money needed to finance the American Revolution.[11]
Despite the fact that some of them were denied the right to vote or hold office in local jurisdictions, Sephardi Jews became active in community affairs in the 1790s, after they were granted political equality in the five states where they were most numerous.[12] Until about 1830, Charleston, South Carolina had more Jews than anywhere else in North America. Large-scale Jewish immigration commenced in the 19th century, when, by mid-century, many German Jews had arrived, migrating to the United States in large numbers due to antisemitic laws and restrictions in their countries of birth.[13] They primarily became merchants and shop-owners. Gradually early Jewish arrivals from the east coast would travel westward, and in the fall of 1819 the first Jewish religious services west of the Appalachian Range were conducted during the High Holidays in Cincinnati, the oldest Jewish community in the Midwest. Gradually the Cincinnati Jewish community would adopt novel practices under the leadership Rabbi Isaac Meyer Wise, the father of Reform Judaism in the United States,[14] such as the inclusion of women in minyan.[15] A large community grew in the region with the arrival of German and Lithuanian Jews in the latter half of the 1800s, leading to the establishment of Manischewitz, one of the largest producers of American kosher products and now based in New Jersey, and the oldest continuously published Jewish newspaper in the United States, and second-oldest continuous published in the world, The American Israelite, established in 1854 and still extant in Cincinnati.[16] By 1880 there were approximately 250,000 Jews in the United States, many of them being the educated, and largely secular, German Jews, although a minority population of the older Sephardi Jewish families remained influential.
Jewish migration to the United States increased dramatically in the early 1880s, as a result of persecution and economic difficulties in parts of Eastern Europe. Most of these new immigrants were Yiddish-speaking Ashkenazi Jews, most of whom arrived from poor diaspora communities of the Russian Empire and the Pale of Settlement, located in modern-day Poland, Lithuania, Belarus, Ukraine, and Moldova. During the same period, great numbers of Ashkenazic Jews also arrived from Galicia, at that time the most impoverished region of the Austro-Hungarian Empire with a heavy Jewish urban population, driven out mainly by economic reasons. Many Jews also emigrated from Romania. Over 2,000,000 Jews landed between the late 19th century and 1924 when the Immigration Act of 1924 restricted immigration. Most settled in the New York metropolitan area, establishing the world's major concentrations of the Jewish population. In 1915, the circulation of the daily Yiddish newspapers was half a million in New York City alone, and 600,000 nationally. In addition, thousands more subscribed to the numerous weekly papers and the many magazines in Yiddish.[17]
At the beginning of the 20th century, these newly arrived Jews built support networks consisting of many small synagogues and Landsmanshaften (German and Yiddish for "Countryman Associations") for Jews from the same town or village. American Jewish writers of the time urged assimilation and integration into the wider American culture, and Jews quickly became part of American life. Approximately 500,000 American Jews (or half of all Jewish males between 18 and 50) fought in World War II, and after the war younger families joined the new trend of suburbanization. There, Jews became increasingly assimilated and demonstrated rising intermarriage. The suburbs facilitated the formation of new centers, as Jewish school enrollment more than doubled between the end of World War II and the mid-1950s, while synagogue affiliation jumped from 20% in 1930 to 60% in 1960; the fastest growth came in Reform and, especially, Conservative congregations.[18] More recent waves of Jewish emigration from Russia and other regions have largely joined the mainstream American Jewish community.
Americans of Jewish descent have been successful in many fields and aspects over the years.[19][20] The Jewish community in America has gone from being part of the lower class of society, with numerous employments barred to them,[21] to being a group with a high concentrations in members of the academia and a per capita income higher than the average in the United States.[22][23][24]
Scholars debate whether the historical experience of Jews in the United States has been such a unique experience as to validate American exceptionalism.[26]
Korelitz (1996) shows how American Jews during the late 19th and early 20th centuries abandoned a racial definition of Jewishness in favor of one that embraced ethnicity. The key to understanding this transition from a racial self-definition to a cultural or ethnic one can be found in the Menorah Journal between 1915 and 1925. During this time contributors to the Menorah promoted a cultural, rather than a racial, religious, or other views of Jewishness as a means to define Jews in a world that threatened to overwhelm and absorb Jewish uniqueness. The journal represented the ideals of the menorah movement established by Horace M. Kallen and others to promote a revival in Jewish cultural identity and combat the idea of race as a means to define or identify peoples.[27]
Siporin (1990) uses the family folklore of ethnic Jews to their collective history and its transformation into a historical art form. They tell us how Jews have survived being uprooted and transformed. Many immigrant narratives bear a theme of the arbitrary nature of fate and the reduced state of immigrants in a new culture. By contrast, ethnic family narratives tend to show the ethnicity more in charge of his life, and perhaps in danger of losing his Jewishness altogether. Some stories show how a family member successfully negotiated the conflict between ethnic and American identities.[28]
After 1960, memories of the Holocaust, together with the Six-Day War in 1967 had major impacts on fashioning Jewish ethnic identity. Some have argued that the Holocaust highlighted for Jews the importance of their ethnic identity at a time when other minorities were asserting their own.[29][30][31]
In New York City, while the German-Jewish community was well established 'uptown', the more numerous Jews who migrated from Eastern Europe faced tension 'downtown' with Irish and German Catholic neighbors, especially the Irish Catholics who controlled Democratic Party Politics[35]at the time. Jews successfully established themselves in the garment trades and in the needle unions in New York. By the 1930s they were a major political factor in New York, with strong support for the most liberal programs of the New Deal. They continued as a major element of the New Deal Coalition, giving special support to the Civil Rights Movement. By the mid-1960s, however, the Black Power movement caused a growing separation between blacks and Jews, though both groups remained solidly in the Democratic camp.[36]
While earlier Jewish immigrants from Germany tended to be politically conservative, the wave of Jews from Eastern Europe starting in the early 1880s were generally more liberal or left-wing and became the political majority.[37] Many came to America with experience in the socialist, anarchist and communist movements as well as the Labor Bund, emanating from Eastern Europe. Many Jews rose to leadership positions in the early 20th century American labor movement and helped to found unions that played a major role in left-wing politics and, after 1936, in Democratic Party politics.[37]
Although American Jews generally leaned Republican in the second half of the 19th century, the majority has voted Democratic since at least 1916, when they voted 55% for Woodrow Wilson.[32]
With the election of Franklin D. Roosevelt, American Jews voted more solidly Democratic. They voted 90% for Roosevelt in the elections of 1940, and 1944, representing the highest of support, equaled only once since. In the election of 1948, Jewish support for Democrat Harry S. Truman dropped to 75%, with 15% supporting the new Progressive Party.[32] As a result of lobbying, and hoping to better compete for the Jewish vote, both major party platforms had included a pro-Zionist plank since 1944,[38][39] and supported the creation of a Jewish state; it had little apparent effect however, with 90% still voting other-than-Republican. In every election since, except for 1980, no Democratic presidential candidate has won with less than 67% of the Jewish vote. (In 1980, Carter obtained 45% of the Jewish vote. See below.)
During the 1952 and 1956 elections, Jewish voters cast 60% or more of their votes for Democrat Adlai Stevenson, while General Eisenhower garnered 40% of the Jewish vote for his reelection, the best showing to date for the Republicans since Warren G. Harding's 43% in 1920.[32] In 1960, 83% voted for Democrat John F. Kennedy against Richard Nixon, and in 1964, 90% of American Jews voted for Lyndon Johnson, over his Republican opponent, arch-conservative Barry Goldwater. Hubert Humphrey garnered 81% of the Jewish vote in the 1968 elections in his losing bid for president against Richard Nixon.[32]
During the Nixon re-election campaign of 1972, Jewish voters were apprehensive about George McGovern and only favored the Democrat by 65%, while Nixon more than doubled Republican Jewish support to 35%. In the election of 1976, Jewish voters supported Democrat Jimmy Carter by 71% over incumbent president Gerald Ford's 27%, but during the Carter re-election campaign of 1980, Jewish voters greatly abandoned the Democrat, with only 45% support, while Republican winner Ronald Reagan garnered 39%, and 14% went to independent (former Republican) John Anderson.[32][40]
During the Reagan re-election campaign of 1984, the Republican retained 31% of the Jewish vote, while 67% voted for Democrat Walter Mondale. The 1988 election saw Jewish voters favor Democrat Michael Dukakis by 64%, while George H. W. Bush polled a respectable 35%, but during Bush's re-election attempt in 1992, his Jewish support dropped to just 11%, with 80% voting for Bill Clinton and 9% going to independent Ross Perot. Clinton's re-election campaign in 1996 maintained high Jewish support at 78%, with 16% supporting Bob Dole and 3% for Perot.[32][40]
In the 2000 presidential election, Joe Lieberman became the first American Jew to run for national office on a major-party ticket when he was chosen as Democratic presidential candidate Al Gore's vice-presidential nominee. The elections of 2000 and 2004 saw continued Jewish support for Democrats Al Gore and John Kerry, a Catholic, remain in the high- to mid-70% range, while Republican George W. Bush's re-election in 2004 saw Jewish support rise from 19% to 24%.[40][41]
In the 2008 presidential election, 78% of Jews voted for Barack Obama, who became the first African American to be elected president.[42] Additionally, 83% of white Jews voted for Obama compared to just 34% of white Protestants and 47% of white Catholics, though 67% of those identifying with another religion and 71% identifying with no religion also voted Obama.[43]
For congressional and senate races, since 1968, American Jews have voted about 70–80% for Democrats;[45] this support increased to 87% for Democratic House candidates during the 2006 elections.[46]
The first American Jew to serve in the Senate was David Levy Yulee, who was Florida's first Senator, serving 1845–1851 and again 1855–1861.
There were 19 Jews among the 435 U.S. Representatives at the start of the 112th Congress;[47] 26 Democrats and 1 (Eric Cantor) Republican. While many of these Members represented coastal cities and suburbs with significant Jewish populations, others did not (for instance, Kim Schrier of Seattle, Washington; John Yarmuth of Louisville, Kentucky; and David Kustoff and Steve Cohen of Memphis, Tennessee). The total number of Jews serving in the House of Representatives declined from 31 in the 111th Congress.[48]John Adler of New Jersey, Steve Kagan of Wisconsin, Alan Grayson of Florida, and Ron Klein of Florida all lost their re-election bids, Rahm Emanuel resigned to become the President's Chief of Staff; and Paul Hodes of New Hampshire did not run for re-election but instead (unsuccessfully) sought his state's open Senate seat. David Cicilline of Rhode Island was the only Jewish American who was newly elected to the 112th Congress; he had been the Mayor of Providence. The number declined when Jane Harman, Anthony Weiner, and Gabby Giffords resigned during the 112th Congress.[citation needed]
In November 2008, Cantor was elected as the House Minority Whip, the first Jewish Republican to be selected for the position.[49] In 2011, he became the first Jewish House Majority Leader. He served as Majority Leader until 2014, when he resigned shortly after his loss in the Republican primary election for his House seat.[citation needed]
In 2013, Pew found that 70% of American Jews identified with or leaned toward the Democratic Party, with just 22% identifying with or leaning toward the Republican Party.[50]
In the 118th Congress, there are 28 Jewish U.S. Representatives.[53] 25 are Democrats and the other 3 are Republicans. All 10 Jewish Senators are Democrats.[54]
Members of the American Jewish community have included prominent participants in civil rights movements. In the mid-20th century, there were American Jews who were among the most active participants in the Civil Rights Movement and feminist movements. A number of American Jews have also been active figures in the struggle for gay rights in America.
Joachim Prinz, president of the American Jewish Congress, stated the following when he spoke from the podium at the Lincoln Memorial during the famous March on Washington on August 28, 1963: "As Jews we bring to this great demonstration, in which thousands of us proudly participate, a twofold experience—one of the spirit and one of our history.... From our Jewish historic experience of three and a half thousand years we say: Our ancient history began with slavery and the yearning for freedom. During the Middle Ages my people lived for a thousand years in the ghettos of Europe.... It is for these reasons that it is not merely sympathy and compassion for the black people of America that motivates us. It is, above all and beyond all such sympathies and emotions, a sense of complete identification and solidarity born of our own painful historic experience."[56][57]
The Holocaust
During the World War II period, the American Jewish community was bitterly and deeply divided and as a result, it was unable to form a united front. Most Jews who had previously emigrated to the United States from Eastern Europe supported Zionism, because they believed that a return to their ancestral homeland was the only solution to the persecution and the genocide which were then occurring across Europe. One important development was the sudden conversion of many American Jewish leaders to Zionism late in the war.[58]The Holocaust was largely ignored by American media as it was happening. Reporters and editors largely did not believe the stories of atrocities which were coming out of Europe.[59]
The Holocaust had a profound impact on the Jewish community in the United States, especially after 1960 as Holocaust education improved, as Jews tried to comprehend what had happened during it, and especially as they tried to commemorate it and grapple with it when they looked to the future. Abraham Joshua Heschel summarized this dilemma when he attempted to understand Auschwitz: "To try to answer is to commit a supreme blasphemy. Israel enables us to bear the agony of Auschwitz without radical despair, to sense a ray [of] God's radiance in the jungles of history."[60]
Zionism became a well-organized movement in the U.S. with the involvement of leaders such as Louis Brandeis and the promise of a reconstituted homeland in the Balfour Declaration.[61] Jewish Americans organized large-scale boycotts of German merchandise during the 1930s to protest Nazi Germany. Franklin D. Roosevelt's leftist domestic policies received strong Jewish support in the 1930s and 1940s, as did his anti-Nazi foreign policy and his promotion of the United Nations. Support for political Zionism in this period, although growing in influence, remained a distinctly minority opinion among Jews in the United States until about 1944–45, when the early rumors and reports of the systematic mass murder of the Jews in Nazi-occupied countries became publicly known with the liberation of the Nazi concentration camps and extermination camps. The founding of the modern State of Israel in 1948 and recognition thereof by the American government (following objections by American isolationists) was an indication of both its intrinsic support and its response to learning the horrors of the Holocaust.
This attention was based on a natural affinity toward and support for Israel in the Jewish community. The attention is also because of the ensuing and unresolved conflicts regarding the founding of Israel and the role for the Zionist movement going forward. A lively internal debate commenced, following the Six-Day War. The American Jewish community was divided over whether or not they agreed with the Israeli response; the great majority came to accept the war as necessary.[62] Similar tensions were aroused by the 1977 election of Menachem Begin and the rise of Revisionist policies, the 1982 Lebanon War and the continuing administrative governance of portions of the West Bank territory.[63] Disagreement over Israel's 1993 acceptance of the Oslo Accords caused a further split among American Jews;[64] this mirrored a similar split among Israelis and led to a parallel rift within the pro-Israel lobby, and even ultimately to the United States for its "blind" support of Israel.[64] Abandoning any pretense of unity, both segments began to develop separate advocacy and lobbying organizations. The liberal supporters of the Oslo Accord worked through Americans for Peace Now (APN), Israel Policy Forum (IPF) and other groups friendly to the Labour government in Israel. They tried to assure Congress that American Jewry was behind the Accord and defended the efforts of the administration to help the fledgling Palestinian Authority (PA), including promises of financial aid. In a battle for public opinion, IPF commissioned a number of polls showing widespread support for Oslo among the community.
In opposition to Oslo, an alliance of conservative groups, such as the Zionist Organization of America (ZOA), Americans For a Safe Israel (AFSI), and the Jewish Institute for National Security Affairs (JINSA) tried to counterbalance the power of the liberal Jews. On October 10, 1993, the opponents of the Palestinian-Israeli accord organized at the American Leadership Conference for a Safe Israel, where they warned that Israel was prostrating itself before "an armed thug", and predicted and that the "thirteenth of September is a date that will live in infamy". Some Zionists also criticized, often in harsh language, Prime Minister Yitzhak Rabin and Shimon Peres, his foreign minister and chief architect of the peace accord. With the community so strongly divided, AIPAC and the Presidents Conference, which was tasked with representing the national Jewish consensus, struggled to keep the increasingly antagonistic discourse civil. Reflecting these tensions, Abraham Foxman from the Anti-Defamation League was asked by the conference to apologize for criticizing ZOA's Morton Klein. The conference, which under its organizational guidelines was in charge of moderating communal discourse, reluctantly censured some Orthodox spokespeople for attacking Colette Avital, the Labor-appointed Israeli Consul General in New York and an ardent supporter of that version of a peace process.[65]
Precise population figures vary depending on whether Jews are accounted for based on halakhic considerations, or secular, political and ancestral identification factors. There were about four million adherents of Judaism in the U.S. as of 2001, approximately 1.4% of the US population. According to the Jewish Agency, for the year 2017 Israel was home to 6.5 million Jews (49.3% of the world's Jewish population), while the United States contained 5.3 million (40.2%).[66]
According to Gallup and Pew Research Center findings, "at maximum 2.2% of the U.S. adult population has some basis for Jewish self-identification."[67]
In 2020, it was estimated by demographers Arnold Dashefsky & Ira M. Sheskin in the American Jewish Yearbook that the American Jewish population totaled 7.15 million, making up 2.17% of the country's 329.5 million inhabitants.[68][69]
In 2012, demographers estimated the core American Jewish population (including religious and non-religious) to be 5,425,000 (or 1.73% of the US population in 2012), citing methodological failures in the previous higher estimates.[70] Other sources say the number is around 6.5 million.
The American Jewish Yearbook population survey had placed the number of American Jews at 6.4 million, or approximately 2.1% of the total population. This figure is significantly higher than the previous large scale survey estimate, conducted by the 2000–2001 National Jewish Population estimates, which estimated 5.2 million Jews. A 2007 study released by the Steinhardt Social Research Institute (SSRI) at Brandeis University presents evidence to suggest that both these figures may be underestimations with a potential 7.0–7.4 million Americans of Jewish descent.[71] Those higher estimates were however arrived at by including all non-Jewish family members and household members, rather than surveyed individuals.[70] In a 2019 study by Jews of Color Initiative it was found that approximately 12-15% of Jews in the United States, about 1,000,000 of 7,200,000 identify as multiracial and Jews of color.[72][73][74][75][76]
The population of Americans of Jewish descent is demographically characterized by an aging population composition and low fertility rates significantly below generational replacement.[70]
The National Jewish Population Survey of 1990 asked 4.5 million adult Jews to identify their denomination. The national total showed 38% were affiliated with the Reform tradition, 35% were Conservative, 6% were Orthodox, 1% were Reconstructionists, 10% linked themselves to some other tradition, and 10% said they are "just Jewish."[77] In 2013, Pew Research's Jewish population survey found that 35% of American Jews identified as Reform, 18% as Conservative, 10% as Orthodox, 6% who identified with other sects, and 30% did not identify with a denomination.[78] Pew's 2020 poll found that 37% affiliated with Reform Judaism, 17% with Conservative Judaism, and 9% with Orthodox Judaism. Young Jews are more likely to identify as Orthodox or as unaffiliated compared to older members of the Jewish community.[6]
Many Jews are concentrated in the Northeast, particularly around New York City. Many Jews also live in South Florida, Los Angeles and other large metropolitan areas, like Chicago, San Francisco, or Atlanta. The metropolitan areas of New York City, Los Angeles, and Miami contain nearly one quarter of the world's Jews[79] and the New York City metropolitan area itself contains around a quarter of all Jews living in the United States.
By state
According to a study published by demographers and sociologists Ira M. Sheskin and Arnold Dashefsky in the American Jewish Yearbook, the distribution of the Jewish population in 2020 was as follows:[68][69]
Although the New York City metropolitan area is the second-largest Jewish population center in the world (after the Tel Aviv metropolitan area in Israel),[79] the Miami metropolitan area has a slightly greater Jewish population on a per-capita basis (9.9% compared to metropolitan New York's 9.3%). Several other major cities have large Jewish communities, including Los Angeles, Baltimore, Boston, Chicago, San Francisco and Philadelphia. In many metropolitan areas, the majority of Jewish families live in suburban areas. The Greater Phoenix area was home to about 83,000 Jews in 2002, and has been rapidly growing.[81] The greatest Jewish population on a per-capita basis for incorporated areas in the U.S. are Kiryas Joel Village, New York (greater than 93% based on language spoken in home),[82] City of Beverly Hills, California (61%),[83] and Lakewood Township, New Jersey (59%),[84] with two of the incorporated areas, Kiryas Joel and Lakewood, having a high concentration of Haredi Jews, and one incorporated area, Beverly Hills, having a high concentration of non-Orthodox Jews.
The phenomenon of Israeli migration to the U.S. is often termed Yerida. The Israeli immigrant community in America is less widespread. The significant Israeli immigrant communities in the United States are in the New York City metropolitan area, Los Angeles, Miami, and Chicago.[85]
According to the 2001 undertaking[87] of the National Jewish Population Survey, 4.3 million American Jews have some sort of strong connection to the Jewish community, whether religious or cultural.
Distribution of Jewish Americans
According to the North American Jewish Data Bank[88] the 104 counties and independent cities as of 2011[update] with the largest Jewish communities, as a percentage of population, were:
These parallel themes have facilitated the extraordinary economic, political, and social success of the American Jewish community, but also have contributed to widespread cultural assimilation.[89] More recently however, the propriety and degree of assimilation has also become a significant and controversial issue within the modern American Jewish community, with both political and religious skeptics.[90]
While not all Jews disapprove of intermarriage, many members of the Jewish community have become concerned that the high rate of interfaith marriage will result in the eventual disappearance of the American Jewish community. Intermarriage rates have risen from roughly 6% in 1950 and 25% in 1974,[91] to approximately 40–50% in the year 2000.[92] By 2013, the intermarriage rate had risen to 71% for non-Orthodox Jews.[93] This, in combination with the comparatively low birthrate in the Jewish community, has led to a 5% decline in the Jewish population of the United States in the 1990s. In addition to this, when compared with the general American population, the American Jewish community is slightly older.
A third of intermarried couples provide their children with a Jewish upbringing, and doing so is more common among intermarried families raising their children in areas with high Jewish populations.[94] The Boston area, for example, is exceptional in that an estimated 60% of children of intermarriages are being raised Jewish, meaning that intermarriage would actually be contributing to a net increase in the number of Jews.[95] As well, some children raised through intermarriage rediscover and embrace their Jewish roots when they themselves marry and have children.
In contrast to the ongoing trends of assimilation, some communities within American Jewry, such as Orthodox Jews, have significantly higher birth rates and lower intermarriage rates, and are growing rapidly. The proportion of Jewish synagogue members who were Orthodox rose from 11% in 1971 to 21% in 2000, while the overall Jewish community declined in number. [96] In 2000, there were 360,000 so-called "ultra-orthodox" (Haredi) Jews in USA (7.2%).[97] The figure for 2006 is estimated at 468,000 (9.4%).[97] Data from the Pew Center shows that, as of 2013, 27% of American Jews under the age of 18 live in Orthodox households, a dramatic increase from Jews aged 18 to 29, only 11% of whom are Orthodox. The UJA-Federation of New York reports that 60% of Jewish children in the New York City area live in Orthodox homes. In addition to economizing and sharing, many Haredi communities depend on government aid to support their high birth rate and large families. The Hasidic village of New Square, New York receives Section8 housing subsidies at a higher rate than the rest of the region, and half of the population in the Hasidic village of Kiryas Joel, New York receive food stamps, while a third receive Medicaid.[98]
About half of the American Jews are considered to be religious. Out of this 2,831,000 religious Jewish population, 92% are non-Hispanic white, 5% Hispanic (Most commonly from Argentina, Venezuela, or Cuba), 1% Asian, 1% black and 1% Other (mixed race etc.). Almost this many non-religious Jews exist in the United States.[99]
The United States Census Bureau classifies most American Jews as white.[100] Jewish people are culturally diverse and may be of any race, ethnicity, or national origin. Many Jews have culturally assimilated into and are phenotypically indistinguishable from the dominant local populations of regions like Europe, the Caucasus and the Crimea, North Africa, West Asia, Sub-Saharan Africa, South, East, and Central Asia, and the Americas where they have lived for many centuries.[101][102][103] Most American Jews are Ashkenazi Jews who descend from Jewish populations of Central and Eastern Europe and are considered white unless they are Ashkenazi Jews of color.[citation needed] Many American Jews identify themselves as being both Jewish and white, while many solely identify as Jewish, resisting this identification.[104] Several commentators have observed that "many American Jews retain a feeling of ambivalence about whiteness".[105] Karen Brodkin explains this ambivalence as rooted in anxieties about the potential loss of Jewish identity, especially outside of intellectual elites.[106] Similarly, Kenneth Marcus observes a number of ambivalent cultural phenomena which have also been noted by other scholars, and he concludes that "the veneer of whiteness has not established conclusively the racial construction of American Jews".[107] The relationship between Jewish identity and white majority identity continues to be described as "complicated" for many American Jews, particularly Ashkenazi and Sephardi Jews of European descent. The issue of Jewish whiteness may be different for many Mizrahi, Sephardi, Black, Asian, and Latino Jews, many of whom may never be considered white by society.[108] Many American white nationalists and white supremacists view all Jews as non-white, even if they are of European descent.[109] Some white nationalists believe that Jews can be white and a small number of white nationalists are Jewish.[110]
In 2013, the Pew Research Center's Portrait of Jewish Americans found that more than 90% of Jews who responded to its survey described themselves as being non-Hispanic whites, 2% described themselves as being black, 3% described themselves as being Hispanic, and 2% described themselves as having other racial or ethnic backgrounds.[111]
Jews by race or ethnicity
Asian-American Jews
According to the Pew Research Center, fewer than 1% of American Jews in 2020 identified as Asian Americans. Around 1% of religious Jews identified as Asian-American.[112]
A small but growing community of around 350 Indian AmericanJews lives in the New York City metropolitan area, in both New York state and New Jersey. Many are members of India's Bene Israel community.[113] The Indian Jewish Congregation of USA, headquartered in New York City, is the center of the organized community.[114]
Jews of European descent
Jews of European descent, often referred to as white Jews, are classified as white by the US census and have generally been classified as legally white throughout American history.[115] Many American Jews of European descent identify themselves as being both Jewish and white, while others solely identify themselves as being Jewish or identify as both Jewish and non-white.[116] However, Jews of European descent rarely identify as Jews of color and are rarely considered people of color in American society. According to the Pew Research Center, the majority of American Jews are non-Hispanic white Ashkenazi Jews.[112] Law professor David Bernstein has questioned the idea that American Jews were once considered non-white, writing that American Jews were "indeed considered white by law and by custom" despite the fact that they experienced "discrimination, hostility, assertions of inferiority and occasionally even violence." Bernstein notes that Jews were not targeted by laws against interracial marriage, were allowed to attend whites-only schools, and were classified as white in the Jim Crow South.[117] The sociologists Philip Q. Yang and Kavitha Koshy have also questioned what they call the "becoming white thesis", noting that most Jews of European descent have been legally classified as white since the first US census in 1790, were legally white for the purposes of the Naturalization Act of 1790 that limited citizenship to "free White person(s)", and that they could find no legislative or judicial evidence that American Jews had ever been considered non-white.[115]
Several commentators have observed that "many American Jews retain a feeling of ambivalence about whiteness".[118] Karen Brodkin explains this ambivalence as rooted in anxieties about the potential loss of Jewish identity, especially outside of intellectual elites.[119] Similarly, Kenneth Marcus observes a number of ambivalent cultural phenomena which have also been noted by other scholars, and he concludes that "the veneer of whiteness has not established conclusively the racial construction of American Jews".[120] The relationship between American Jews and white majority identity continues to be described as "complicated".[121] Many American white nationalists view Jews as non-white.[122]
Jews of Middle Eastern and North African descent
Jews of Middle Eastern and North African descent (often referred to as Mizrahi Jews) are classified as white by the US census. Mizrahi Jews sometimes identify as Jews of color, but often do not, and they may or may not be considered people of color by society. Syrian Jews rarely identify as Jews of color and are generally not considered Jews of color by society. Many Syrian Jews identify as white, Middle Eastern, or otherwise non-white rather than as Jews of color.[112]
The American Jewish community includes African American Jews and other American Jews who are of African descent, a definition which excludes North African Jewish Americans, who are currently classified by the U.S. Census as being white (although a new category was recommended by the Census Bureau for the 2020 census).[123] Estimates of the number of American Jews of African descent in the United States range from 20,000[124] to 200,000.[125] Jews of African descent belong to all American Jewish denominations. Like their other Jewish counterparts, some black Jews are atheists.
Relations between American Jews of African descent and other Jewish Americans are generally cordial.[citation needed] There are, however, disagreements with a specific minority of Black Hebrew Israelites community from among African-Americans who consider themselves, but not other Jews, to be the true descendants of the ancient Israelites. Black Hebrew Israelites are generally not considered members of the mainstream Jewish community, because they have not formally converted to Judaism, and they are not ethnically related to other Jews. One such group, the African Hebrew Israelites of Jerusalem, emigrated to Israel and was granted permanent residency status there.[126]
Hispanic and Latino American Jews
Hispanic Jews have lived in what is now the United States since colonial times. The earliest Hispanic Jewish settlers were Sephardi Jews from Spain and Portugal. Beginning in the 1500s, some of the Spanish settlers in what is now New Mexico and Texas were Crypto-Jews, but there was no organized Jewish presence.[127][128] Later waves of Sephardi immigration brought Judeo-Spanish speaking Jews from the Ottoman Empire, in what is now Greece, Turkey, Bulgaria, and Syria. These Spanish-speaking Sephardi Jews are sometimes considered "Hispanic", but are not Latino. Sephardi Jews of European descent, such as the Spanish and Portuguese Jews, are not considered Jews of color and may or may not be considered to be Hispanic or Latino.
Hispanic and Latino American Jews, particularly Hispanic and Latino Ashkenazi Jews, often identify as white rather than as Jews of color. Some Jews with roots in Latin America may not identify as "Hispanic" or "Latino" at all, usually due to their recent European immigrant origins.[112] American Jews of Argentine, Brazilian, and Mexican descent are often Ashkenazi, but some are Sephardi.[129]
As a result of the more recent Jewish exodus from Arab lands, many of the Sephardim Tehorim from Western Asia and North Africa relocated to either Israel or France, where they form a significant portion of the Jewish communities today. Other significant communities of Sephardim Tehorim also migrated in more recent times from the Near East to New York City, Argentina, Costa Rica, Mexico, Montreal, Gibraltar, Puerto Rico, and Dominican Republic.[144] Because of poverty and turmoil in Latin America, another wave of Sephardic Jews joined other Latin Americans who migrated to the United States, Canada, Spain, and other countries of Europe.
Mizrahi Jews in the United States
Mizrahi Jews (Hebrew: יהודי המִזְרָח) or Mizrahim (מִזְרָחִים), also sometimes referred to as Mizrachi (מִזְרָחִי), Edot HaMizrach (עֲדוֹת-הַמִּזְרָח; transl. '[Jewish] Communities of the [Middle] East') or Oriental Jews,[145] are the descendants of the local Jewish communities that had existed in Western Asia and North Africa from Biblical times into the modern era.
Post-1948, Mizrahi Jewish, mostly thousands from Lebanese, Syrian and Egyptian Jewish descent, as well as some from other Middle East and North African Jewish communities migrated to the United States.
Education plays a major role as a part of Jewish identity. As Jewish culture puts a special premium on it and stresses the importance of cultivation of intellectual pursuits, scholarship, and learning, American Jews as a group tend to be better educated and earn more than Americans as a whole.[153][154][155][156] Jewish Americans also have an average of 14.7 years of schooling making them the most highly educated of all major religious groups in the United States.[157][158]
Forty-four percent (55% of Reform Jews) report family incomes of over $100,000 compared to 19% of all Americans, with the next highest group being Hindus at 43%.[159][160] And while 27% of Americans have a four-year university or postgraduate education, fifty-nine percent (66% of Reform Jews) of American Jews have, the second highest of any ethnic groups after Indian-Americans.[159][161][162] 75% of American Jews have achieved some form of post-secondary education if two-year vocational and community college diplomas and certificates are also included.[163][164][165][158]
31% of American Jews hold a graduate degree; this figure is compared with the general American population where 11% of Americans hold a graduate degree.[159] White collar professional jobs have been attractive to Jews and much of the community tend to take up professional white collar careers requiring tertiary education involving formal credentials where the respectability and reputability of professional jobs is highly prized within Jewish culture. While 46% of Americans work in professional and managerial jobs, 61% of American Jews work as professionals, many of whom are highly educated, salaried professionals whose work is largely self-directed in management, professional, and related occupations such as engineering, science, medicine, investment banking, finance, law, and academia.[166]
Much of the Jewish American community lead middle class lifestyles.[167] While the median household net worth of the typical American family is $99,500, among American Jews the figure is $443,000.[168][169] In addition, the median Jewish American income is estimated to be in the range of $97,000 to $98,000, nearly twice as high the American national median.[170] Either of these two statistics may be confounded by the fact that the Jewish population is on average older than other religious groups in the country, with 51% of polled adults over the age of 50 compared to 41% nationally.[161] Older people tend to both have higher income and be more highly educated. By 2016, Modern Orthodox Jews had a median household income of $158,000, while Open Orthodox Jews had a median household income at $185,000 (compared to the American median household income of $59,000 for 2016).[171]
As a whole, American and Canadian Jews donate more than $9billion a year to charity. This reflects Jewish traditions of supporting social services as a way of living out the dictates of Jewish law. Most of the charities that benefit are not specifically Jewish organizations.[172]
While the median income of Jewish Americans is high, some Jewish communities have high levels of poverty. In the New York area, there are approximately 560,000 Jews living in poor or near-poor households, representing about 20% of the New York metropolitan Jewish community. Jewish people affected by poverty are disproportionately likely to be children, young adults, the elderly, people with low educational attainment, part-time workers, immigrants from the former Soviet Union, immigrants without American citizenship, Holocaust survivors, Orthodox families, and single adults including single parents.[173]Disability is a major factor in the socioeconomic status of disabled Jews. Disabled Jews are significantly more likely to be low-income compared to able-bodied Jews, while high-income Jews are significantly less likely to be disabled.[174][175]Secular Jews, Jews of no denomination, and people who identify as "just Jewish" are also more likely to live in poverty compared to Jews affiliated with a religious denomination.[176]
According to analysis by Gallup, American Jews have the highest well-being of any ethnic or religious group in America.[177][178]
The great majority of school-age Jewish students attend public schools, although Jewish day schools and yeshivas are to be found throughout the country. Jewish cultural studies and Hebrew language instruction is also commonly offered at synagogues in the form of supplementary Hebrew schools or Sunday schools.
From the early 1900s until the 1950s, quota systems were imposed at elite colleges and universities particularly in the Northeast, as a response to the growing number of children of recent Jewish immigrants; these limited the number of Jewish students accepted, and greatly reduced their previous attendance. Jewish enrollment at Cornell's School of Medicine fell from 40% to 4% between the world wars, and Harvard's fell from 30% to 4%.[179] Before 1945, only a few Jewish professors were permitted as instructors at elite universities. In 1941, for example, antisemitism drove Milton Friedman from a non-tenured assistant professorship at the University of Wisconsin–Madison.[180]Harry Levin became the first Jewish full professor in the Harvard English department in 1943, but the Economics department decided not to hire Paul Samuelson in 1948. Harvard hired its first Jewish biochemists in 1954.[181]
The American Jews' majority continues to identify themselves with Judaism and its main traditions, such as Conservative, Orthodox and Reform Judaism.[188][189] But, already in the 1980s, 20–30 percent of members of largest Jewish communities, such as of New York City, Chicago, Miami, and others, rejected a denominational label.[188]
According to the 1990 National Jewish Population Survey, 38% of Jews were affiliated with the Reform tradition, 35% were Conservative, 6% were Orthodox, 1% were Reconstructionists, 10% linked themselves to some other tradition, and 10% said they are "just Jewish".[190]
US serviceman lighting a Menorah in observance of the first day of Hanukkah
Jewish religious practice in America is quite varied. Among the 4.3 million American Jews described as "strongly connected" to Judaism, over 80% report some sort of active engagement with Judaism,[191] ranging from attending at daily prayer services on one end of the spectrum, to as little as attending only Passover Seders or lighting Hanukkah candles on the other.
A 2003 Harris Poll found that 16% of American Jews go to the synagogue at least once a month, 42% go less frequently but at least once a year, and 42% go less frequently than once a year.[192]
The survey found that of the 4.3 million strongly connected Jews, 46% belong to a synagogue. Among those households who belong to a synagogue, 38% are members of Reform synagogues, 33% Conservative, 22% Orthodox, 2% Reconstructionist, and 5% other types.
Traditionally, Sephardi and Mizrahi Jews do not have different branches (Orthodox, Conservative, Reform, etc.) but usually remain observant and religious. However, their synagogues are generally considered Orthodox or Sephardic Haredim by non-Sephardic Jews. But, not all Sephardim are Orthodox; among the pioneers of Reform Judaism movement in the 1820s there was the Sephardic congregation Beth Elohim in Charleston, South Carolina.[193]
The survey discovered that Jews in the Northeast and Midwest are generally more observant than Jews in the South or West. Reflecting a trend also observed among other religious groups, Jews in the Northwestern United States are typically the least observant.
In recent years, there has been a noticeable trend of secular American Jews returning to a more observant, in most cases, Orthodox, lifestyle. Such Jews are called baalei teshuva ("returners", see also Repentance in Judaism).[citation needed]
The 2008 American Religious Identification Survey found that around 3.4 million American Jews call themselves religious—out of a general Jewish population of about 5.4 million. The number of Jews who identify themselves as only culturally Jewish has risen from 20% in 1990 to 37% in 2008, according to the study. In the same period, the number of all US adults who said they had no religion rose from 8% to 15%. Jews are more likely to be secular than Americans in general, the researchers said. About half of all US Jews—including those who consider themselves religiously observant—claim in the survey that they have a secular worldview and see no contradiction between that outlook and their faith, according to the study's authors. Researchers attribute the trends among American Jews to the high rate of intermarriage and "disaffection from Judaism" in the United States.[194]
Religious beliefs
American Jews are more likely to be atheists or agnostics than most Americans, especially when they are compared with American Protestants or Catholics. A 2003 poll found that while 79% of Americans believe in God, only 48% of American Jews do, compared to 79% and 90% of American Catholics and Protestants respectively. While 66% of Americans said that they were "absolutely certain" of God's existence, 24% of American Jews said the same. And though 9% of Americans believe that there is no God (8% of American Catholics and 4% of American Protestants), 19% of American Jews believe that God does not exist.[192]
A 2009 Harris Poll showed that American Jews constitute the one religious group which is most accepting of the science of evolution, with 80% accepting evolution, compared to 51% for Catholics, 32% for Protestants, and 16% of born-again Christians.[195] They were also less likely to believe in supernatural phenomena such as miracles, angels, or heaven.
A 2013 Pew Research Center report found that 1.7 million American Jewish adults, 1.6 million of whom were raised in Jewish homes or had Jewish ancestry, identified as Christians or Messianic Jews but also consider themselves ethnically Jewish. Another 700,000 American Christian adults considered themselves "Jews by affinity" or "grafted-in" Jews.[196][197]
Map of current Jewish senators as of 2024. Blue means that there currently is one Jewish senator from that state. Gray means that there currently are no Jewish senators from that state.
Today, American Jews are a distinctive and influential group in the nation's politics. Jeffrey S. Helmreich writes that the ability of American Jews to effect this through political or financial clout is overestimated,[208] that the primary influence lies in the group's voting patterns.[40]
"Jews have devoted themselves to politics with almost religious fervor," writes Mitchell Bard, who adds that Jews have the highest percentage voter turnout of any ethnic group (84% reported being registered to vote[209]).
Though the majority (60–70%) of the country's Jews identify as Democratic, Jews span the political spectrum, with those at higher levels of observance being far more likely to vote Republican than their less observant and secular counterparts.[210]
Owing to high Democratic identification in the 2008 United States Presidential Election, 78% of Jews voted for Democrat Barack Obama versus 21% for Republican John McCain, despite Republican attempts to connect Obama to Muslim and pro-Palestinian causes.[211] It has been suggested that running mate Sarah Palin's conservative views on social issues may have nudged Jews away from the McCain–Palin ticket.[40][211] In the 2012 United States presidential election, 69% of Jews voted for the Democratic incumbent President Obama.[212]
In 2019, after the 2016 election of Donald Trump, poll data from the Jewish Electorate Institute showed that 73% of Jewish voters felt less secure as Jews than before, 71% disapproved of Trump's handling of anti-Semitism (54% strongly disapprove), 59% felt that he bears "at least some responsibility" for the Pittsburgh synagogue shooting and Poway synagogue shooting, and 38% were concerned that Trump was encouraging right-wing extremism. Views of the Democratic and Republican parties were milder: 28% were concerned that Republicans were making alliances with white nationalists and tolerating anti-Semitism within their ranks, while 27% were concerned that Democrats were tolerating anti-Semitism within their ranks.[213]
American Jews have displayed a very strong interest in foreign affairs, especially regarding Germany in the 1930s, and Israel since 1945.[215] Both major parties have made strong commitments in support of Israel. Dr. Eric Uslaner of the University of Maryland argues, with regard to the 2004 election: "Only 15% of Jews said that Israel was a key voting issue. Among those voters, 55% voted for Kerry (compared to 83% of Jewish voters not concerned with Israel)." Uslander goes on to point out that negative views of Evangelical Christians had a distinctly negative impact for Republicans among Jewish voters, while Orthodox Jews, traditionally more conservative in outlook as to social issues, favored the Republican Party.[216] A New York Times article suggests that the Jewish movement to the Republican party is focused heavily on faith-based issues, similar to the Catholic vote, which is credited for helping President Bush taking Florida in 2004.[217] However, Natan Guttman, The Forward's Washington bureau chief, dismisses this notion, writing in Moment that while "[i]t is true that Republicans are making small and steady strides into the Jewish community... a look at the past three decades of exit polls, which are more reliable than pre-election polls, and the numbers are clear: Jews vote overwhelmingly Democratic,"[218] an assertion confirmed by the most recent presidential election results.
Jewish Americans were more strongly opposed to the Iraq War from its onset than any other ethnic group, or even most Americans. The greater opposition to the war was not simply a result of high Democratic identification among Jewish Americans, as Jewish Americans of all political persuasions were more likely to oppose the war than non-Jews who shared the same political leanings.[219][220]
Domestic issues
A 2013 Pew Research Center survey suggests that American Jews' views on domestic politics are intertwined with the community's self-definition as a persecuted minority who benefited from the liberties and societal shifts in the United States and feel obligated to help other minorities enjoy the same benefits. American Jews across age and gender lines tend to vote for and support politicians and policies which are supported by the Democratic Party. On the other hand, Orthodox American Jews have domestic political views which are more similar to those of their religious Christian neighbors.[221]
American Jews are largely supportive of LGBT rights with 79% responding in a 2011 Pew poll that homosexuality should be "accepted by society", while the overall average in the same 2011 poll among Americans of all demographic groups was that 50%.[222] A split on homosexuality exists by level of observance. Reform rabbis in America perform same-sex marriages as a matter of routine, and there are fifteen LGBT Jewish congregations in North America.[223] Reform, Reconstructionist and, increasingly, Conservative, Jews are far more supportive on issues like gay marriage than Orthodox Jews are.[224] A 2007 survey of Conservative Jewish leaders and activists showed that an overwhelming majority supported gay rabbinical ordination and same-sex marriage.[225] Accordingly, 78% of Jewish voters rejected Prop8, the bill that banned gay marriage in California. No other ethnic or religious group voted as strongly against it.[226]
A 2014 Pew poll found that American Jews mostly support abortion rights, with 83% answering that abortion should be legal in all or most cases.[227]
In considering the trade-off between the economy and environmental protection, American Jews were significantly more likely than other religious groups (excepting Buddhism) to favor stronger environmental protection.[228]
Jews in America also overwhelmingly oppose current United States marijuana policy.[needs update] In 2009, eighty-six percent of Jewish Americans opposed arresting nonviolent marijuana smokers, compared to 61% for the population at large and 68% of all Democrats. Additionally, 85% of Jews in the United States opposed using federal law enforcement to close patient cooperatives for medical marijuana in states where medical marijuana is legal, compared to 67% of the population at large and 73% of Democrats.[229]
A 2014 Pew Research survey titled "How Americans Feel About Religious Groups", found that Jews were viewed the most favorably of all other groups, with a rating of 63 out of 100.[230] Jews were viewed most positively by fellow Jews, followed by white Evangelicals. Sixty percent of the 3,200 persons surveyed said they had ever met a Jew.[231]
Since the time of the last major wave of Jewish immigration to America (over 2,000,000 Jews from Eastern Europe who arrived between 1890 and 1924), Jewish secular culture in the United States has become integrated in almost every important way with the broader American culture. Many aspects of Jewish American culture have, in turn, become part of the wider culture of the United States.
Most American Jews today are native English speakers. A variety of other languages are still spoken within some American Jewish communities that are representative of the various Jewish ethnic divisions from around the world that have come together to make up all of America's Jewish population.
Many of America's Hasidic Jews, being exclusively of Ashkenazi descent, are raised speaking Yiddish. Yiddish was once spoken as the primary language by most of the several million Ashkenazi Jews who migrated to the United States. It was, in fact, the original language in which The Forward was published. Yiddish has had an influence on American English, and words borrowed from it include chutzpah ("effrontery", "gall"), nosh ("snack"), schlep ("drag"), schmuck ("an obnoxious, contemptible person", euphemism for "penis"), and, depending on idiolect, hundreds of other terms. (See also Yinglish.)
Many Mizrahi Jews, including those from Arab countries such as Syria, Egypt, Iraq, Yemen, Morocco, Libya, etc. speak Arabic. There are communities of Mizrahim in Brooklyn. The town of Deal, New Jersey, is notably mostly Syrian-Jewish, with many of them Orthodox.[236]
Many recent Jewish immigrants from the Soviet Union speak primarily Russian at home, and there are several notable communities where public life and business are carried out mainly in Russian, such as in Brighton Beach in New York City and Sunny Isles Beach in Florida. 2010 estimates of the number of Jewish Russian-speaking households in the New York city area are around 92,000, and the number of individuals are somewhere between 223,000 and 350,000.[237] Another high population of Russian Jews can be found in the Richmond District of San Francisco where Russian markets stand alongside the numerous Asian businesses.
A typical poster-hung wall in Jewish Brooklyn, New York
American Bukharan Jews speak Bukhori, a dialect of Tajik Persian. They publish their own newspapers such as the Bukharian Times and a large portion live in Queens, New York. Forest Hills in the New York City borough of Queens is home to 108th Street, which is called by some "Bukharian Broadway",[238] a reference to the many stores and restaurants found on and around the street that have Bukharian influences. Many Bukharians are also represented in parts of Arizona, Miami, Florida, and areas of Southern California such as San Diego.
Classical Hebrew is the language of most Jewish religious literature, such as the Tanakh (Bible) and Siddur (prayerbook). Modern Hebrew is also the primary official language of the modern State of Israel, which further encourages many to learn it as a second language. Some recent Israeli immigrants to America speak Hebrew as their primary language.
There are a diversity of Hispanic Jews living in America. The oldest community is that of the Sephardi Jews of New Netherland. Their ancestors had fled Spain or Portugal during the Inquisition for the Netherlands, and then came to New Netherland. Though there is dispute over whether they should be considered Hispanic. Some Hispanic Jews, particularly in Miami and Los Angeles, immigrated from Latin America. The largest groups are those that fled Cuba after the communist revolution (known as Jewbans), Argentine Jews, and more recently, Venezuelan Jews. Argentina is the Latin American country with the largest Jewish population. There are a large number of synagogues in the Miami area that give services in Spanish. The last Hispanic Jewish community would be those that recently came from Portugal or Spain, after Spain and Portugal granted citizenship to the descendants of Jews who fled during the Inquisition. All the above listed Hispanic Jewish groups speak either Spanish or Ladino.
Although American Jews have contributed greatly to American arts in general, there still remains a distinctly Jewish American literature. Jewish American literature often explores the experience of being a Jew in America, and the conflicting pulls of secular society and history.
Yiddish theater was very well attended, and provided a training ground for performers and producers who moved to Hollywood in the 1920s. Many of the early Hollywood moguls and pioneers were Jewish.[240][241] They played roles in the development of radio and television networks, typified by William S. Paley who ran CBS.[242] Stephen J. Whitfield states that "The Sarnoff family was long dominant at NBC."[243]
Many individual Jews have made significant contributions to American popular culture.[244] There have been many Jewish American actors and performers, ranging from early 1900s actors, to classic Hollywood film stars, and culminating in many currently known actors. The field of American comedy includes many Jews. The legacy also includes songwriters and authors, for example the author of the song "Viva Las Vegas" Doc Pomus, or Billy the Kid composer Aaron Copland. Many Jews have been at the forefront of women's issues.
There were 110 Jewish players in Major League Baseball between 1870 and 1881.[245] The first generation of Jewish Americans who immigrated during the 1880–1924 peak period were not interested in baseball, and in some cases tried to prevent their children from watching or participating in baseball-related activities. Most were focused on making sure they and their children took advantage of education and employment opportunities. Despite the efforts of parents, Jewish children became interested in baseball quickly since it was already embedded in the broader American culture. The second generation of immigrants saw baseball as a means to celebrate American culture without abandoning their broader religious community. After 1924, many Yiddish newspapers began covering baseball, which they had not done previously.[245]
Since 1845, a total of 34 Jews have served in the Senate, including the 14 present-day senators noted above. Judah P. Benjamin was the first practicing Jewish Senator, and would later serve as ConfederateSecretary of War and Secretary of State during the Civil War. Rahm Emanuel served as Chief of Staff to President Barack Obama. The number of Jews elected to the House rose to an all-time high of 30. Eight Jews have been appointed to the United States Supreme Court, of which one (Elena Kagan) is currently serving. Had Merrick Garland's 2016 nomination been accepted, that number would have risen to four out of nine since Ruth Bader Ginsburg and Stephen Breyer were also serving at that time.
The Civil War marked a transition for American Jews. It killed off the antisemitic canard, widespread in Europe, to the effect that Jews are cowardly, preferring to run from war rather than serve alongside their fellow citizens in battle.[246][247]
At least twenty eight American Jews have been awarded the Medal of Honor.
World War II
More than 550,000 Jews served in the U.S. military during World War II; about 11,000 of them were killed and more than 40,000 of them were wounded. There were three recipients of the Medal of Honor; 157 recipients of the Army Distinguished Service Medal, Navy Distinguished Service Medal, Distinguished Service Cross, or Navy Cross; and about 1600 recipients of the Silver Star. About 50,000 other decorations and awards were given to Jewish military personnel, making a total of 52,000 decorations. During this period, Jews were approximately 3.3 percent of the total U.S. population but they constituted about 4.23 percent of the U.S. armed forces. About 60 percent of all Jewish physicians in the United States who were under 45 years of age were in service as military physicians and medics.[248]
Jews have been involved in the American folk music scene since the late 19th century;[249] these tended to be refugees from Central and Eastern Europe, and significantly more economically disadvantaged than their established Western European Sephardic coreligionists.[250] Historians see it as a legacy of the secular Yiddish theater, cantorial traditions and a desire to assimilate. By the 1940s Jews had become established in the American folk music scene.
Examples of the major impact Jews have had in the American folk music arena include, but are not limited to: Moe Asch the first to record and release much of the music of Woody Guthrie, including "This Land is Your Land" (see The Asch Recordings) in response to Irving Berlin's "God Bless America", and Guthrie wrote Jewish songs. Guthrie married a Jew and their son Arlo became influential in his own right. Asch's one-man corporation Folkways Records also released much of the music of Leadbelly and Pete Seeger from the '40s and '50s. Asch's large music catalog was voluntarily donated to the Smithsonian.
Three of the four creators of the Newport Folk Festival, Wein, Bikel and Grossman (Seeger is not) were Jewish. Albert Grossman put together Peter, Paul and Mary, of which Yarrow is Jewish. Oscar Brand, from a Canadian Jewish family, has the longest running radio program "Oscar Brand's Folksong Festival" which has been on air consecutively since 1945 from New York City.[251] And is the first American broadcast where the host himself will answer any personal correspondence.
The influential group The Weavers, successor to the Almanac Singers, led by Pete Seeger, had a Jewish manager, and two of the four members of the group were Jewish (Gilbert and Hellerman). The B-side of "Good Night Irene" had the Hebrew folk song personally chosen for the record by Pete Seeger "Tzena, Tzena, Tzena".
The influential folk music magazine Sing Out! was co-founded and edited by Irwin Silber in 1951, and edited by him until 1967, when the magazine stopped publication for decades. Rolling Stone magazine's first music critic Jon Landau is of German Jewish descent. Izzy Young who created the legendary[252] Folklore Center in New York, and currently the Folklore Centrum near Mariatorget in Södermalm, Sweden, which relates to American and Swedish folk music.[253]
Dave Van Ronk observed that the behind the scenes 1950s folk scene "was at the very least 50 percent Jewish, and they adopted the music as part of their assimilation into the Anglo-American tradition which itself was largely an artificial construct but none the less provided us with some common ground".[254]
Nobel Prize winner Bob Dylan is also Jewish.
Finance and law
Jews have been involved in financial services since the colonial era. They received rights to trade fur, from the Dutch and Swedish colonies. British governors honored these rights after taking over. During the Revolutionary War, Haym Solomon helped create America's first semi-central bank, and advised Alexander Hamilton on the building of America's financial system.[citation needed]
American Jews in the 19th, 20th and 21st centuries played a major role in developing America's financial services industry, both at investment banks and with investment funds.[255] German Jewish bankers began to assume a major role in American finance in the 1830s when government and private borrowing to pay for canals, railroads and other internal improvements increased rapidly and significantly. Men such as August Belmont (Rothschild's agent in New York and a leading Democrat), Philip Speyer, Jacob Schiff (at Kuhn, Loeb & Company), Joseph Seligman, Philip Lehman (of Lehman Brothers), Jules Bache, and Marcus Goldman (of Goldman Sachs) illustrate this financial elite.[256] As was true of their non-Jewish counterparts, family, personal, and business connections, a reputation for honesty and integrity, ability, and a willingness to take calculated risks were essential to recruit capital from widely scattered sources. The families and the firms which they controlled were bound together by religious and social factors, and by the prevalence of intermarriage. These personal ties fulfilled real business functions before the advent of institutional organization in the 20th century.[257][258] Antisemitic elements often falsely targeted them as key players in a supposed Jewish cabal conspiring to dominate the world.[259]
Very few Jewish lawyers were hired by White Anglo-Saxon Protestant ("WASP") upscale white-shoe law firms, but they started their own. The WASP dominance in law ended when a number of major Jewish law firms attained elite status in dealing with top-ranked corporations. As late as 1950 there was not a single large Jewish law firm in New York City. However, by 1965 six of the 20 largest firms were Jewish; by 1980 four of the ten largest were Jewish.[277]
Many Jews have become remarkably successful as an entrepreneurial and professional minority in the United States.[167] Many Jewish family businesses that are passed down from one generation to the next serve as an asset, source of income and layer a strong financial groundwork for the family's overall socioeconomic prosperity.[279][280][281][282] Within the Jewish American cultural sphere, Jewish Americans have also developed a strong culture of entrepreneurship, for excellence in entrepreneurship and engagement in business and commerce is highly prized in Jewish culture.[283] American Jews have also been drawn to various disciplines within academia such as physics, sociology, economics, psychology, mathematics, philosophy and linguistics (see Jewish culture for some of the causes), and have played a disproportionate role in numerous academic domains. Jewish American intellectuals such as Saul Bellow, Ayn Rand, Noam Chomsky, Thomas Friedman, Milton Friedman and Elie Wiesel have made a major impact within mainstream American public life. Of American Nobel Prize winners, 37 percent have been Jewish Americans (18 times the percentage of Jews in the population), as have been 61 percent of the John Bates Clark Medal in economics recipients (thirty-five times the Jewish percentage).[284]
In the business world, it was found in 1995 that while Jewish Americans constituted less than 2.5 percent of the U.S. population, they occupied 7.7 percent of board seats at various U.S. corporations.[285] American Jews also have a strong presence in NBA ownership. Of the 30 teams in the NBA, there are 14 Jewish principal owners. Several Jews have served as NBA commissioners including prior NBA commissioner David Stern and current commissioner Adam Silver.[283]
Since many careers in science, business, and academia generally pay well, Jewish Americans also tend to have a somewhat higher average income than most Americans. The 2000–2001 National Jewish Population Survey shows that the median income of a Jewish family is $54,000 a year ($5,000 more than the average family) and 34% of Jewish households report income over $75,000 a year.[286]
^Hebrew: סְפָרַדִּים, Modern Hebrew: Sefaraddim, Tiberian: Səp̄āraddîm, also יְהוּדֵי סְפָרַד, Ye'hude Sepharad, lit. "The Jews of Spain", Spanish: Judíos sefardíes (or sefarditas), Portuguese: Judeus sefarditas
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^Korman, Gerd (1987). "Mass Murder Hides Holocaust: Beyond Belief: The American Press and the Coming of the Holocaust, 1933–1945 by Deborah E. Lipstadt". Reviews in American History. 15 (3): 474–479. doi:10.2307/2702047. JSTOR2702047.
^Roberta Strauss Feuerlicht. "The Fate of the Jews, A people torn between Israeli Power and Jewish Ethics". Times Books, 1983. ISBN0-8129-1060-5
^ abSeliktar, Ofira (2007). "The Changing Identity of American Jews, Israel and the Peace Process". In Ben-Moshe, Danny; Segev, Zohar (eds.). Israel, the Diaspora, and Jewish Identity. Sussex Academic Press. p. 126. ISBN978-1-84519-189-4. Retrieved January 20, 2016. The 1993 Oslo Agreement made this split in the Jewish community official. Prime Minister Yitzak Rabin's handshake with Yasir Arafat during the September 13 White House ceremony elicited dramatically opposed reactions among American Jews. To the liberal universalists the accord was highly welcome news. As one commentator put it, after a year of tension between Israel and the United States, "there was an audible sigh of relief from American and Jewish liberals. Once again, they could support Israel as good Jews, committed liberals, and loyal Americans." The community "could embrace the Jewish state, without compromising either its liberalism or its patriotism". However, to some right wing Jews, the peace treaty was worrisome. From their perspective, Oslo was not just an affront to the sanctity of how they interpreted their culture, but also a personal threat to the lives and livelihood in the West Bank and Gaza, territory which was historically known as "Judea and Samaria". For these Jews, such as Morton Klein, the president of the Zionist organization of America, and Norman Podhoretz, the editor of Commentary, the peace treaty amounted to an appeasement of Palestinian terrorism. They and others repeatedly warned that the newly established Palestinian Authority (PA) would pose a serious security threat to Israel.
^Lasensky, Scott (March 2002). Rubin, Barry (ed.). "Underwriting Peace in the Middle East: U.S. Foreign Policy and the Limits of Economic Inducements". Middle East Review of International Affairs. 6 (1). Archived from the original on May 10, 2009. The Palestinian aid effort was certainly not helped by the heated debate that quickly developed inside the Beltway. Not only was the Israeli electorate divided on the Oslo accords, but so, too, was the American Jewish community, particularly at the leadership level and among the major New York and Washington-based public interest groups. American Jews opposed to Oslo joined Israelis "who brought their domestic issues to Washington" and together they pursued a campaign that focused most of its attention on Congress and the aid program. The dynamic was new to Washington. The Administration, the Rabin-Peres government, and some American Jewish groups teamed on one side while Israeli opposition groups and anti-Oslo American Jewish organizations pulled Congress in the other direction.
^Newport, Frank (August 27, 2019). "American Jews, Politics and Israel". gallup.com. Archived from the original on September 5, 2019. Retrieved September 9, 2019. A 2013 Pew Research Center analysis of Jewish identification showed that in addition to the 1.8% of U.S. adults who identified their religion as Jewish (very similar to Gallup's estimate), another small percentage of Americans who did not initially say their religion was Jewish identified their secular heritage as Jewish. According to this research, at maximum 2.2% of the U.S. adult population has some basis for Jewish self-identification.
Enlarged population of 8,000,000–10,000,000 (in 2015) according to:
DellaPergola, Sergio (2015). World Jewish Population, 2015(PDF) (Report). Berman Jewish DataBank. Archived(PDF) from the original on September 14, 2020. Retrieved May 23, 2019.
^"A Portrait of Jewish Americans". Pew Research Center's Religion & Public Life Project. pewforum.org. October 2013. Archived from the original on September 15, 2018. Retrieved June 23, 2017.
^Postrel, Virginia (May 1993). "Uncommon Culture". Reason Magazine. Archived from the original on October 10, 2007. Retrieved October 5, 2007.
^Rozenblit, Marsha L. (1982). "Review of Bela Vago's "Jewish Assimilation in Modern Times"". Jewish Social Studies. 44 (3/4): 334–335. JSTOR4467195. Religious Jews regarded those who assimilated with horror, and Zionists campaigned against assimilation as an act of treason.
^U.S. Census Bureau, 2000 Census of Population, Public Law 94-171 Redistricting Data File.Race at the Wayback Machine (archived November 3, 2001). (archived from the original on November 3, 2001).
^Eyal, Gil (2006), "The "One Million Plan" and the Development of a Discourse about the Absorption of the Jews from Arab Countries", The Disenchantment of the Orient: Expertise in Arab Affairs and the Israeli State, Stanford University Press, pp. 86–90, ISBN9780804754033 p. 86: "The principal significance of this plan lies in the fact, noted by Yehuda Shenhav, that this was the first time in Zionist history that Jews from Middle Eastern and North African countries were all packaged together in one category as the target of an immigration plan. There were earlier plans to bring specific groups, such as the Yemenites, but the "one million plan" was, as Shenhav says, "the zero point," the moment when the category of Mizrahi Jews in the current sense of this term, as an ethnic group distinct from European-born Jews, was invented." p.89—90 ..."Shehav's argument that the one million plan led to the invention of the category of Mizrahi Jews and gave the term the meaning it has today, because the plan treated all Jews who originated in these countries as belonging to a single category of candidates for immigration. ... it added another layer of meaning to the newly minted and still crystallizing Mizrahi category, that is, as implying a quasi-racial division between those who had an "oriental appearance" and those who did not."
^"American Jews, Race, Identity, and the Civil Rights Movement"Archived July 14, 2017, at the Wayback Machine Rosenbaum, Judith. Jewish Women's Archive. Accessed December 12, 2015. "Today, many American Jews retain an ambivalence about whiteness, despite the fact that the vast majority have benefited and continue to benefit from white privilege. This ambivalence stems from many different places: a deep connection to a Jewish history of discrimination and otherness; a moral imperative to identify with the stranger; an anti-universalist impulse that does not want Jews to be among the "melted" in the proverbial melting pot; an experience of prejudice and awareness of the contingency of whiteness; a feeling that Jewish identity is not fully described by religion but has some ethnic/tribal component that feels more accurately described by race; and a discomfort with contemporary Jewish power and privilege."
^ abQ. Yang, Philip; Koshy, Kavitha (March 2016). "The "Becoming White Thesis" Revisited". The Journal of Public and Professional Sociology. 8 (1). Archived from the original on May 20, 2022. Retrieved September 1, 2022.
^Judith, Rosenbaum. "American Jews, Race, Identity, and the Civil Rights Movement". Jewish Women's Archive. Archived from the original on July 14, 2017. Retrieved December 12, 2015. Today, many American Jews retain an ambivalence about whiteness, despite the fact that the vast majority have benefited and continue to benefit from white privilege. This ambivalence stems from many different places: a deep connection to a Jewish history of discrimination and otherness; a moral imperative to identify with the stranger; an anti-universalist impulse that does not want Jews to be among the "melted" in the proverbial melting pot; an experience of prejudice and awareness of the contingency of whiteness; a feeling that Jewish identity is not fully described by religion but has some ethnic/tribal component that feels more accurately described by race; and a discomfort with contemporary Jewish power and privilege.
^DellaPergola, Sergio (2019), "World Jewish Population, 2018", in Dashefsky, Arnold; Sheskin, Ira M. (eds.), American Jewish Year Book 2018, vol. 118, Springer International Publishing, pp. 361–449, doi:10.1007/978-3-030-03907-3_8, ISBN9783030039066, S2CID146549764
^Ashkenaz, based on Josephus. AJ. 1.6.1.,Perseus ProjectAJ1.6.1,. and his explanation of Genesis 10:3, is considered to be the progenitor of the ancient Gauls (the people of Gallia, meaning, mainly the people from modern France, Belgium, and the Alpine region) and the ancient Franks (of, both, France, and Germany). According to Gedaliah ibn Jechia the Spaniard, in the name of Sefer Yuchasin (see: Gedaliah ibn Jechia, Shalshelet Ha-KabbalahArchived May 13, 2021, at the Wayback Machine, Jerusalem 1962, p. 219; p. 228 in PDF), the descendants of Ashkenaz had also originally settled in what was then called Bohemia, which today is the present-day Czech Republic. These places, according to the Jerusalem Talmud (Megillah 1:9 [10a], were also called simply by the diocese "Germamia". Germania, Germani, Germanica have all been used to refer to the group of peoples comprising the Germanic tribes, which include such peoples as Goths, whether Ostrogoths or Visigoths, Vandals and Franks, Burgundians, Alans, Langobards, Angles, Saxons, Jutes, Suebi and Alamanni. The entire region east of the Rhine river was known by the Romans as "Germania" (Germany).
^Weil, Shalva (1997) "Collective Designations and Collective Identity of Ethiopian Jews", in Shalva Weil (ed.) Ethiopian Jews in the Limelight, Jerusalem: NCJW Research Institute for Innovation in Education, Hebrew University, pp. 35–48. (Hebrew)
^Amy Chua, Jed Rubenfeld (2014). The Triple Package: How Three Unlikely Traits Explain the Rise and Fall of Cultural Groups in America. Penguin Press HC. p. 53. ISBN978-1594205460.
^L. Sandy Maisel and Ira N. Forman, Eds. Jews in American Politics, pp. 5–6Archived November 21, 2022, at the Wayback Machine, Rowman & Littlefield, (2001).
^ abMilton Friedman and Rose D. Friedman, Two Lucky People: Memoirs (1998) p. 58 onlineArchived November 21, 2022, at the Wayback Machine
^Morton Keller, Making Harvard Modern: The Rise of America's University. (2001), pp. 75, 82, 97, 212, 472.
^De Vries, Hilary (November 21, 2004). "Robert Downey Jr.: The Album". The New York Times. Archived from the original on September 20, 2015. Retrieved May 6, 2010.
^Steven L. Spiegel, The Other Arab-Israeli Conflict (Chicago: University of Chicago Press, 1985), pp. 150–165.
^"Pugh Forum findings Page 81"(PDF). Pew Research Center's Religion & Public Life Project. Archived(PDF) from the original on March 9, 2011. Retrieved March 10, 2011.
^"Pew Forum findings Page 92"(PDF). Pew Research Center's Religion & Public Life Project. Archived(PDF) from the original on March 9, 2011. Retrieved March 10, 2011.
^"Pugh Forum findings Page 104"(PDF). Pew Research Center's Religion & Public Life Project. Archived(PDF) from the original on March 9, 2011. Retrieved March 10, 2011.
^Moskin, Julia (January 18, 2006). "The Silk Road Leads to Queens". The New York Times. Archived from the original on December 18, 2007. Retrieved April 23, 2010.
^Sally Bedell Smith, In All His Glory: the Life and Times of William S. Paley and the Birth of Modern Broadcasting (1990).
^Stephen J. Whitfield, "The Jewish contribution to American journalism." American Journalism 3.2 (1986): 99–112, quote p 102.
^Paul Buhle, From the Lower East Side to Hollywood: Jews in American Popular Culture (Verso, 2004).
^ abPatterson, Alan Owen (February 2008). "The Eastern European Jewish Immigrant Experience with Baseball in the Late Nineteenth and Early Twentieth Century". Modern Judaism. 28 (1): 79–104. doi:10.1093/mj/kjm019. JSTOR30130936. S2CID161807444.
^Adam Mendelsohn, "Beyond the Battlefield: Reevaluating the Legacy of the Civil War for American Jews," American Jewish Archives Journal 64 (nos. 1–2, 2012), 82–111 onlineArchived July 8, 2014, at the Wayback Machine.
^Howard B. Rock, "Upheaval, Innovation, and Transformation: New York City Jews and the Civil War," American Jewish Archives Journal 64 (nos. 1–2, 2012), 1–26.
^Dave von Ronk, The Mayor of Macdougal Street, A Folk Memoir p. 29
^"Banking and Bankers". www.jewishvirtuallibrary.org. Archived from the original on August 28, 2022. Retrieved August 28, 2022.
^Stephen Birmingham, Our Crowd: The Great Jewish Families of New York (1967) pp. 8–9, 96–108, 128–42, 233–36, 331–37, 343,
^Vincent P. Carosso, "A Financial Elite: New York's German-Jewish Investment Bankers," American Jewish Historical Quarterly, 1976, Vol. 66 Issue 1, pp. 67–88
^Barry E. Supple, "A Business Elite: German-Jewish Financiers in Nineteenth-Century New York," Business History Review, Summer 1957, Vol. 31 Issue 2, pp. 143–177
^Richard Levy, ed. "Bankers, Jewish" in Antisemitism: A Historical Encyclopedia of Prejudice and Persecution (2005) pp. 55–56
^Bruce Zuckerman, The Jewish Role In American Life (2009) pp. 64, 70
^Led by Steven Cohen; Bruce Zuckerman, The Jewish Role In American Life (2009) p. 71
^Bruce Zuckerman, The Jewish Role In American Life (2009) p. 72
^"Schechter school mourns founder Golda Och, 74" New Jersey Jewish News January 13, 2010
^Charles D. Ellis, The Partnership: The Making of Goldman Sachs (2nd ed. 2009) pp. 29, 45, 52, 91, 93
^Eli Wald, "The rise and fall of the WASP and Jewish law firms." Stanford Law Review 60 (2007): 1803-1866; discrimination p. 1838 and statistics p. 1805.
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