Jews comprise approximately 16% of
New York City's population, making the Jewish community the largest in the world outside of
Israel and the world's largest metropolitan Jewish community. As of 2020[update], just over 1.3million Jews lived in the five
boroughs of
New York City, and over 1.912million Jews lived in New York-Newark-Jersey City overall.[1]
Nearly half of the city’s Jews live in
Brooklyn.[2][3] The ethno-religious Jewish population makes up 18.4% of the city and its religious demographic makes up 8%.[4] The first recorded Jewish settler was
Jacob Barsimson, who arrived in August 1654 on a passport from the
Dutch West India Company.[5] Following the assassination of
Alexander II of Russia, for which many blamed "the Jews", the 36 years beginning in 1881 experienced the largest wave of Jewish immigration to the United States.[6] In 2012, the largest Jewish denominations were
Orthodox,
Haredi, and
Conservative Judaism.[7]Reform Jewish communities are prevalent through the area.
Temple Emanu-El in
Manhattan is the largest
Reformed Jewish synagogue in the world. Jews have immigrated to New York City since the first settlement in Dutch
New Amsterdam in 1654, most notably at the end of the 19th century to the early 20th century, when the Jewish population rose from about 80,000 in 1880 to 1.5million in 1920. The large Jewish population has led to a significant impact on the
culture of New York City.[8] After many decades of decline in the 20th century, the Jewish population of New York City has seen a sharp increase in the 21st century, owing to the high
birth rate of the
Hasidic and
Orthodox communities.[9]
Population
As of 2020[update], about 1.3million residents of New York City, or about 16% of its residents, were Jewish.[1]
There are just over 1.3million Jews in the
New York metropolitan area, making it the second largest metropolitan Jewish community in the world, after the
Tel Aviv Metropolitan Area in
Israel (however,
Tel Aviv proper has a smaller population of Jews than New York City proper, making
New York City the largest community of Jews in the world within a city proper). New York City's Jewish population is more than the combined Jewish populations of
Chicago,
Philadelphia,
San Francisco, and
Washington, D.C.,[12] and
more than Jerusalem and Tel Aviv combined.
Russian,
Lithuanian, and
Polish Jews immigrated during the mid-19th century in large numbers. The number of Jews in New York City soared throughout the beginning of the 20th century and reached a peak of 2million in the 1950s, when Jews constituted one-quarter of the city's population. New York City's Jewish population then began to decline because of low fertility rates and migration to suburbs and other states, particularly
California and
Florida. Though there were small Jewish communities throughout the United States by the 1920s, New York City was home to about 45% of the entire population of American Jews.[13] A new wave of
Ashkenazi and
Bukharian Jewish immigrants from the former
Soviet Union began arriving in the 1980s and 1990s. In 2002, an estimated 972,000 Ashkenazi Jews lived in New York City and constituted about 12% of the city's population. Many Jews, including the newer immigrants, have settled in
Queens, south
Brooklyn, and
the Bronx, where at present most live in middle-class neighborhoods. The number of Jews is especially high in Brooklyn, where 561,000 residents—one out of four inhabitants—is Jewish.[14][15] As of 2012[update], there are 1.1million Jews in New York City.[16]
New York City is home to many
Orthodox Jews. The world
headquarters of the
Chabad,
Bobov, and
Satmar branches of
Hasidism are located there, as well as other
Haredi branches of Judaism. While three-quarters of New York Jews do not consider themselves religiously observant, the Orthodox community is rapidly growing due to the high
birth rates of Hasidic Jews, while the number of
Conservative and
Reform Jews has been declining.
Borough Park, known for its large Orthodox Jewish population, had 27.9 births per 1,000 residents in 2015, making it the neighborhood with the city's highest birth rate.[17] However, the most rapidly growing community of American Orthodox Jews is located in
Rockland County and the
Hudson Valley of New York, including the communities of
Monsey,
Monroe,
New Square,
Kiryas Joel, and
Ramapo.[18] According to a 2011
UJA-Federation of New York community study, there were 340,000 Haredi Jews in the greater New York metropolitan area.[19] Many rapidly growing Orthodox Jewish communities there have made their home in
New Jersey, particularly in
Lakewood and surrounding
Ocean County, where
Beth Medrash Govoha, the world's largest
yeshiva outside Israel, is located.[20] Prominent Orthodox organizations such as
Agudath Israel of America and the
Orthodox Union have their headquarters in New York.
Sephardic Jews, including
Syrian Jews, have also lived in New York City since the late 19th century. Many Sephardi immigrants have settled in New York City and formed a Sephardi community. The community is centered in
Brooklyn and is primarily composed of Syrian Jews. Other Sephardi Jews in New York City hail from Egypt, Israel, Lebanon, and Morocco.[21] Sephardi Jews first began arriving in New York City in large numbers between 1880 and
1924. Most Arab immigrants during these years were Christian, while Sephardi Jews were a minority and Arab Muslims largely began migrating during the mid-1960s.[22] When Syrian Jews first began to arrive in New York City during the late 1800s and early 1900s,
Eastern EuropeanAshkenazi Jews on the Lower East Side sometimes disdained their Syrian co-coreligionists as Arabische Yidden,
Arab Jews. Some Ashkenazim doubted whether Sephardi/
Mizrahi Jews from the Middle East were Jewish at all. In response, some Syrian Jews who were deeply proud of their ancient Jewish heritage, derogatorily dubbed Ashkenazi Jews as "J-Dubs", a reference to the first and third letters of the English word "Jew".[23] In the 1990 United States Census, there were 11,610 Sephardi Jews in New York City, comprising 23 percent of the total "Arab population" of the city.[24] Arab Jews in the city sometimes still face
anti-Arab racism. After the
September 11 attacks, some Arab Jews in New York City were subjected to arrest and detention because they were suspected to be Islamist terrorists.[25]Egyptian Jews arrived in New York City more recently than the Syrian Jews, with many of the Egyptian Jews speaking
Ladino as well as
Arabic and
French. The vast majority Egyptian-Jewish immigrants to the city are Sephardi/Mizrahi, with very few being Ashkenazi. Ladino-speaking Egyptian Jews have tended to settle in the
Forest Hills neighborhood of
Queens. Very few Egyptian Jews lived in New York City or elsewhere in the United States prior to the 1956
Suez Crisis. Prior to the
Immigration and Nationality Act of 1965, the quota for Egyptian immigrants was set at 100 people per year. Because of antisemitism directed against Egyptian Jews in Egypt, a small number of Egyptian-American Jews in New York City banded together as the "American Jewish Organization for the Middle East, Inc." to advocate for Jewish Egyptian refugees. There are two major communities of Egyptian Jews, one in Queens and another in Brooklyn. Egyptian Jews in Queens helped found Shearith Israel Congregation, while Egyptian Jews in Brooklyn's Bensonhurst neighborhood largely attended Syrian-Jewish synagogues.[26]
The first recorded Jewish settler in New York was
Jacob Barsimson, who arrived in August 1654 on a passport from the
Dutch West India Company.[30] A month later, a group of Jews came to New York, then the colony
New Amsterdam, as refugees from
Recife, Brazil. Portugal had just re-conquered
Dutch Brazil (what is now known of the Brazilian State of
Pernambuco) from the Netherlands, and the Sephardi Jews there promptly fled. Most went to Amsterdam, but
23 headed for New Amsterdam instead. Governor
Peter Stuyvesant was at first unwilling to accept them but succumbed to pressure from the
Dutch West India Company—itself pressed by Jewish stockholders—to let them remain. Nevertheless, he imposed numerous restrictions and taxes on his Jewish subjects. Eventually, many of these Jews left.[31]
When the British took the colony from the Dutch in 1664, the only Jewish name on the requisite oath of loyalty given to residents was
Asser Levy. This is the only record of a Jewish presence at the time, until 1680 when some of Levy's relatives arrived from Amsterdam shortly before he died.[31]
The first synagogue, the Sephardi
Congregation Shearith Israel, was established in 1682, but it did not get its own building until 1730. Over time, the synagogue became dominant in Jewish life, organizing social services and mandating affiliation for all New York Jews.[31] Even though by 1720 the Ashkenazim outnumbered Sephardim,[32] the Sephardi customs were retained.[31]
An influx of
German and Polish Jews followed the
Napoleonic Wars in Europe. The increasing number of Ashkenazim led to the founding of the city's second synagogue,
B'nai Jeshurun, in 1825. The late arrival of synagogues can be attributed to a lack of rabbis. Those who were interested in training as a Rabbi could not do so in America before this part of the century.[33] Several other synagogues followed B'nai Jeshurun in rapid succession, including the first Polish one,
Congregation Shaare Zedek, in 1839. In 1845, the first Reform temple,
Congregation Emanu-El of New York opened.[34] New York City would later become host to several seminaries of various denominations, where rabbis could be ordained, by the 1920s.[35]
By this time numerous communal aid societies were formed. These were usually quite small, and a single synagogue might be associated with more than a few such organizations. Two of the most important of these merged in 1859 to form the Hebrew Benevolent and Orphan Asylum Society[34] (Jewish orphanages were constructed on 77th Street near 3rd Avenue and another in Brooklyn). In 1852 the "Jews' Hospital" (renamed in 1871
Mount Sinai Hospital), which would one day be considered one of the best in the country,[36] was established.[34]
Jewish days schools began to appear in the 19th century across the United States, the first being the Polonies Talmud Torah in 1821.[37]
1881–1945
The 36 years beginning in 1881 experienced the largest wave of immigration to the United States ever. Following the assassination of
Alexander II of Russia, for which many blamed "the Jews,"[6] there was a vast increase in anti-Jewish
pogroms there – possibly with the support of the government – and numerous anti-Jewish laws were passed. The result was that over 2million Jews immigrated to the United States,[38]: 364–5 more than a million of them to New York.[39]: 1076
Eastern Ashkenazi Jews and their culture flourished at this time. There was influx emigration from countries such as Lithuania, Poland, and Russia. Their congregations and businesses – namely shops selling Old World goods – firmly maintained their identity, language, and customs.[40]
New York was the publishing city of the Yiddish newspaper, Forverts, first published in 1897. Several other Jewish newspapers followed and were being produced in common Jewish languages, such as Ladino, Yiddish, and Hebrew.[41]
These immigrants tended to be young and relatively irreligious, and were generally skilled – especially in the clothing industry,[42]: 253–4 which would soon dominate New York's economy.[43] By the end of the nineteenth century, Jews "dominated related fields such as the fur trade."[42]: 254
The German Jews, who were often wealthy by this time, did not much appreciate the eastern Ashkenazi arrivals, and moved to uptown Manhattan en masse, away from the
Lower East Side where most of the immigrants settled.[38]: 370–2 Still, many of these Eastern European immigrants worked in factories owned by 'uptown' German Jews.[32]
1945–1999
This section needs expansion. You can help by
adding to it. (June 2019)
Thousands of New York City teachers went on strike in 1968 when the school board of the neighborhood, which is now two separate neighborhoods, fired nineteen teachers and administrators without notice. The newly created school district, in a heavily black neighborhood, was an experiment in community control over schools—those dismissed were almost all
Jewish.
The
United Federation of Teachers (UFT), led by
Albert Shanker, demanded the teachers' reinstatement and accused the community-controlled school board of anti-semitism. At the start of the school year in September 1968, the UFT held a strike that shut down New York City's public schools for nearly two months, leaving a million students without schools to attend.
The strike pitted community against union, highlighting a conflict between local rights to
self-determination and teachers' universal rights as workers.[44] Although the school district itself was quite small, the outcome of its experiment had great significance because of its potential to alter the entire educational system—in New York City and elsewhere. As one historian wrote in 1972: "If these seemingly simple acts had not been such a serious threat to the system, it would be unlikely that they would produce such a strong and immediate response."[45]
The
Crown Heights riot was a
race riot that took place from August 19 to August 21, 1991, in the
Crown Heights section of
Brooklyn, New York City. Black residents attacked
Orthodox Jewish residents, damaged their homes, and looted businesses. The riots began on August 19, 1991, after two children of
Guyanese immigrants were unintentionally struck by a driver running a red light[46][47] while following the
motorcade of
RebbeMenachem Mendel Schneerson, the leader of
Chabad, a Jewish religious movement. One child died and the second was severely injured.
In the immediate aftermath of the fatal crash, black youths attacked several Jews on the street, seriously injuring several and fatally injuring an Orthodox Jewish student from Australia. Over the next three days, black rioters looted stores and attacked Jewish homes. Two weeks after the riot, a non-Jewish man was killed by a group of black men; some believed that the victim had been mistaken for a Jew. The riots were a major issue in the
1993 mayoral race, contributing to the defeat of Mayor
David Dinkins, an African American. Opponents of Dinkins said that he failed to contain the riots, with many calling them a '
pogrom' to emphasize what was seen as the complicity of New York City political leaders.
Ultimately, black and Jewish leaders developed an outreach program between their communities to help calm and possibly improve racial relations in Crown Heights over the next decade.[48]
^
abcSaxe, Leonard; Parmer, Daniel; Tighe, Elizabeth; Magidin de Kramer, Raquel (March 2021).
"American Jewish Population Estimates Summary & Highlights"(PDF). Cohen Center for Modern Jewish Studies Steinhardt Social Research Institute. American Jewish Population Project. p. 9. Retrieved February 4, 2024.
^Green, Philip (Summer 1970). "Decentralization, Community Control, and Revolution: Reflections on Ocean Hill-Brownsville". The Massachusetts Review. 11 (3). The Massachusetts Review, Inc.: 415–441.
JSTOR25088003.
^Gittell, Marilyn (October 1972). "Decentralization and Citizen Participation in Education". Public Administration Review. 32 (Curriculum Essays on Citizens, Politics, and Administration in Urban Neighborhoods): 670–686.
doi:
10.2307/975232.
JSTOR975232. How fundamental was this effort at institutional change? At a minimum it attacked the structure on the delivery of services and the allocation of resources. At a maximum it potentially challenged the institutionalization of racism in America. It seriously challenged the "merit" civil service system which had become the main- stay of the American bureaucratic structure. It raised the issue of accountability of public service professionals and pointed to the distribution of power in the system and the inequities of the policy output of that structure. In a short three years, the Ocean Hill-Brownsville districts and IS 201, through such seemingly simple acts as hiring their own principals, allocating larger sums of money for the use of paraprofessionals, transfer- ring or dismissing teachers, and adopting a variety of new educational programs, had brought all of these issues into the forefront of the political arena.