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History of the Jews in New York City

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Jews comprise approximately 10% of New York City's population, making the Jewish community the largest in the world outside of Israel. As of 2020, over 960,000 Jews lived in the five boroughs of New York City,[1] and over 1.9 million Jews lived in the New York metropolitan area, approximately 25% of the American Jewish population.[2]

Jews in New York
יהודים בניו יורק
Jewish shopkeeper in New York City, c. 1929
Total population
960,000
Languages
New York City English, American English, Hebrew, Yiddish
Religion
Orthodox Judaism, Haredi Judaism, Conservative Judaism, Reform Judaism, irreligious

Nearly half of the city’s Jews live in Brooklyn.[3][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 Reform 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 1.5 million 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 an increase in the 21st century, owing to the high birth rate of the Hasidic and Orthodox communities.[9]

Population

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Ultra-Orthodox Jewish residents in Brooklyn, nicknamed "the most Jewish spot on Earth"[4] and home to the US largest Jewish community, with over 561,000 adherents living in the borough, more than in Tel Aviv[3]
Historical population of New York City
Year Jewish population of New York City
1654 23
1750 300
1850 16,000
1859 40,000
1880 80,000
1920 1,600,000
1950 2,000,000
1981 1,100,000[10]
1991 1,027,000[10]
2002 972,000[10][11]
2012 1,100,000[9]
2023 960,000[12]

There are just over 1.3 million 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.,[13] 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 2 million 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.[14] 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.[15][16] As of 2012, there are 1.1 million Jews in New York City.[17]

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.[18] 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.[19] According to a 2011 UJA-Federation of New York community study, there were 340,000 Haredi Jews in the greater New York metropolitan area.[20] 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.[21] 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.[22] 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.[23] When Syrian Jews first began to arrive in New York City during the late 1800s and early 1900s, Eastern European Ashkenazi 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".[24] 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.[25] 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.[26] 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.[27]

While the majority of Jews in New York City are non-Hispanic whites, some Jewish New Yorkers identify as Asian, Black, Latino, or multiracial. According to the same 2011 UJA-Federation of New York study, 12% of Jewish households in the city were non-white or biracial.[28] Many Central Asian Jews, predominantly Bukharian Jews from Uzbekistan, have settled in the Queens neighborhoods of Rego Park, Forest Hills, Kew Gardens, and Briarwood.[14] As of 2001, an estimated 50,000 Bukharian Jews resided in Queens.[29] Queens is also home to a large Georgian-American community of about 5,000, around 3,000 of whom are Georgian Jews. Queens has the third largest population of Georgian Jews in the world after Israel and Georgia. Forest Hills is home to the Congregation of Georgian Jews, the only Georgian-Jewish synagogue in the United States.[30] There has also been a sizeable community of Mountain Jews from Azerbaijan and the South Caucasus in Brooklyn.[14]

History

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Main articles: History of the Jews in New York and Jewish arrival in New Amsterdam

1654–1881

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Asser Levy Recreation Center on East 23rd Street and Asser Levy Place, Manhattan, New York City, was built as a free public bath in 1904–1906. The baths were intended to help relieve the unsanitary conditions in the slums. It is named after Asser Levy, a prominent Jewish citizen of the Dutch colony of New Amsterdam, which preceded the English city of New York.

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.[31] 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.[32]

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.[32]

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.[32] Even though by 1720 the Ashkenazim outnumbered Sephardim,[33] the Sephardi customs were retained.[32]

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.[34] 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.[35] New York City would later become host to several seminaries of various denominations, where rabbis could be ordained, by the 1920s.[36]

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[35] (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,[37] was established.[35]

Jewish days schools began to appear in the 19th century across the United States, the first being the Polonies Talmud Torah in 1821.[38]

1881–1945

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European Jewish immigrants arriving in New York in 1887

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 2 million Jews immigrated to the United States,[39]: 364–5  more than a million of them to New York.[40]: 1076 

Eastern Ashkenazi Jews and their culture flourished at this time. There was influx emigration primarily from Russia and Austria-Hungary. Their congregations and businesses – namely shops selling Old World goods – firmly maintained their identity, language, and customs.[41]

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.[42]

These immigrants tended to be young and relatively irreligious, and were generally skilled – especially in the clothing industry,[43]: 253–4  which would soon dominate New York's economy.[44] By the end of the nineteenth century, Jews "dominated related fields such as the fur trade."[43]: 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.[39]: 370–2  Still, many of these Eastern European immigrants worked in factories owned by 'uptown' German Jews.[33]

1945–1999

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New York City teachers' strike of 1968

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This section is an excerpt from 1968 New York City teachers' strike.[edit]
 
Albert Shanker

The New York City teachers' strike of 1968 was a months-long confrontation between the new community-controlled school board in the largely black Ocean Hill–Brownsville neighborhoods of Brooklyn and New York City's United Federation of Teachers. It began with a one day walkout in the Ocean Hill-Brownsville school district. It escalated to a citywide strike in September of that year, shutting down the public schools for a total of 36 days and increasing racial tensions between Black and Jewish Americans.

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.[45] 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."[46]

Crown Heights riot of 1991

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This section is an excerpt from Crown Heights riot.[edit]
 
Location of Crown Heights, Brooklyn, in New York City.

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 7 year-old children of Guyanese immigrants were unintentionally struck by a driver running a red light[47][48] while following the motorcade of Rebbe Menachem 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 killing 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.[49]

New York City parks relating to Jewish culture

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Within the New York City Department of Parks and Recreation, there are many parks that are either named after Jews, or containing monuments relating to their culture and history.

Manhattan

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Bronx

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Brooklyn

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Queens

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Staten Island

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See also

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References

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  4. ^ a b Danailova, Hilary (January 11, 2018). "Brooklyn, the Most Jewish Spot on Earth". Hadassah Magazine. Retrieved July 29, 2020.
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  18. ^ Haredi Orthodox neighborhood has NYC’s highest birth rate JTA, April 27, 2015
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  46. ^ 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. JSTOR 975232. 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.
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Further reading

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  • Deborah Dash Moore, City of Promises: A History of the Jews of New York. In Three Volumes. New York: New York University Press, 2012.
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