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A new book made me appreciate Jewish Sunday schools — and the volunteer women who have powered them
(JTA) — As a kid I went to Sunday school at our Reform synagogue. I didn’t hate it as much as my peers did, but let’s just say there were literally dozens of other things I would have preferred to do on a weekend morning.
As a Jewish adult, I had a vague understanding that Sunday school was a post-World War II invention, part of the assimilation and suburbanization of American Jews (my synagogue was actually called Suburban Temple). With our parents committed to public schools and having moved away from the dense urban enclaves where they were raised, our Jewish education was relegated to Sunday mornings and perhaps a weekday afternoon. The Protestant and Catholic kids went to their own religious supplementary schools, and we Jewish kids went to ours.
In her new book “Jewish Sunday Schools,” Laura Yares backdates this story by over a century. Subtitled “Teaching Religion in Nineteenth-Century America,” the book describes how Sunday schools were the invention of pioneering educators such as Rebecca Gratz, who founded the first Sunday school for Jewish children in Philadelphia in 1838. As such, they were responses by a tiny minority to distinctly 19th-century challenges — namely, how to raise their children to be Jews in a country dominated by a Protestant majority, and how to express their Judaism in a way compatible with America’s idea of religious freedom.
Although Sunday schools would become the “principal educational organization” of the Reform movement, Yares shows that the model was adopted by traditionalists as well. And she also argues that 20th-century historians, in focusing on the failures of Sunday schools to promote Jewish “continuity,” discounted the contributions of the mostly volunteer corps of women educators who made them run. Meanwhile, the supplementary school remains the dominant model for Jewish education among non-Orthodox American Jews, despite recent research showing its precipitous decline.
I picked up “Jewish Sunday Schools” hoping to find out who gets the blame for ruining my Sunday mornings. I came away with a new appreciation for the women whose “important and influential work,” Yares writes, “extended far beyond the classrooms in which they worked.”
Yares is assistant professor of Religious Studies at Michigan State University, with a joint appointment in the MSU Program for Jewish Studies. Raised in Birmingham, England, she has degrees from Oxford University and a doctorate from Georgetown University.
Our conversation was edited for length and clarity.
Tell me how your book came to be about the 19th century as opposed to the common 20th-century story of suburbanization.
There’s a real gap in American Jewish history when it comes to the 19th century, chiefly because so many American Jews today trace their origins back to the generation who arrived between 1881 and 1924, the mass migration of Jews from from Eastern Europe. So there’s a sense that that’s when American Jewish history began. Of course, that’s not true at all.
The American Jewish community dates back to the 17th century and there was much innovation that laid the foundations for what would become institutionalized in the 20th century.
Sunday school gets a very bad rap among most historians of American Judaism. If they’ve treated it at all, they tend to be dismissive — you know, there was no substance, they just taught kids the 10 Commandments, it was run by these unprofessional volunteer female teachers, so it was feminized and feminine.
But there’s also a lot of celebration of Rebecca Gratz, who founded the first Sunday school for Jewish children.
That’s the first indication I had that there might be more of a story here. Rebecca Gratz is lionized as being such a visionary and being so inventive in developing this incredible volunteer model for Jewish education for an immigrant generation that was mostly from Western Europe. And yet, by the beginning of the 20th century, [Jewish historians] say it has no value. So what’s the story there?
Two other things led me on the path to thinking that there was more of a story in this 19th-century moment. I did my Ph.D in Washington, D.C. And as I was searching through the holdings of the Library of Congress, there were tons and tons of Jewish catechisms.
“Sunday school gets a very bad rap among most historians of American Judaism,” says Dr. Laura Yares, author of the new book, “Jewish Sunday Schools.” (Courtesy of the author)
A catechism is a kind of creed, right? It’s a statement of religious beliefs. “These are things we believe as Jews.”
So Jewish catechisms had that, but they were also philosophical meditations in many ways. Typically, the first question of the catechism was, what is religion? And then the second question is, what is Jewish religion?
And then I started reading them. They were question-and-answer summaries of the whole of Judaism: belief, practices, holidays, Bible, you name it, that the children were expected to memorize. This idea that you’ve got to cram these kids with knowledge went against this historiographic dismissal of this period as being very thin and that kids were not really learning anything. The idea that children had a lot to learn is something that Sunday school educators actually really wrestle with during this period.
What was the other thing that led you to pursue this subject?
When I was beginning to research my dissertation, I was working as a Hebrew school teacher in a large Reform Hebrew school in Washington, D.C. And I remember very distinctively the rabbi coming in and addressing the teachers at the start of the school year. He said, “I don’t care if a student comes through this Hebrew school and they don’t remember anything that they learned. But I care that at the end of the year they feel like the temple is a place that they want to be, that they feel like they have relationships there and they have an (he didn’t use this word) ‘affective’ [emotional] connection.”
And so I’m sitting there by day at the Library of Congress, reading these catechisms that are saying, “Cram their heads with knowledge.” What is the relationship between Jewish education as a place where one is supposed to acquire knowledge and a place where one is supposed to feel something and to develop affective relationships? The swing between those two poles was happening as far back as the 19th century.
You write that owing to gaps in the archives, it was really hard to get an idea of the classroom experience. But to the degree that there’s a typical classroom experience in the 1860s, 1870s and you’re the daughter or grandchild of probably German-speaking Jewish immigrants, maybe working or lower middle class, what would Sunday school be like? I’m guessing the teacher would be a woman. Are you reading the Bible in English or Hebrew?
You are probably going for an hour or two on a Sunday morning. It’s a big room, and your particular class would have a corner of the room. It’s quite chaotic. Most of the teachers were female volunteers. They were either young and unmarried, or older women whose children had grown. Except for the students who are preparing for confirmation — the grand kind of graduation ritual for Sunday schools. Those classes were typically taught by the rabbi, if there was a rabbi associated with the school.
There would be a lot of reading out loud to the students with students being expected to repeat back what they had heard or write it down so they had a copy for themselves. Often the day would begin with prayers said in English, and often the reading of the Torah portion, typically in English, although in many Sunday schools, we do have children reporting they learned bits of Hebrew by rote memorization. Or they memorized the first chapters of the book of Genesis, for example, but I’m not sure that they quite understood what they memorized. “Ein Keloheinu” is a song that often children tell us [in archival materials] that they had memorized in Hebrew. They probably would have learned at least Hebrew script, and a little bit of Hebrew decoding. But it is fair to say that if they were reading the Bible, they were reading it mostly in English, because you have to remember that most of the women who were volunteering to teach in these schools came of age in a generation where Hebrew education wasn’t extended to women.
What’s the goal of these Sunday schools?
The Sunday school movement arose because there was a whole generation of immigrant children who did not have access to Jewish education, because their parents didn’t have either the economic capital or the social capital to become part of the established Jewish community. They couldn’t afford a seat in the synagogue, they couldn’t afford to send their children to congregational all-day or every-afternoon schools [which were among the few options for Jewish education when Gratz opened the Philadelphia Sunday school]. Sunday schools are really a very innovative solution to a problem of a lack of resources.
You also write that the founders of these supplementary schools want to defend children against “predatory evangelists.”
That was how Rebecca Gratz described her goal when she created the first Sunday school. She was very, very worried about the Jewish kids who were not receiving any kind of Hebrew school education. She talks about Protestant missionaries and teachers who would go out onto the street ringing the bell for Sunday school and offering various kinds of trinkets, and Jewish kids would get kind of swept into their Sunday schools. There was a very concrete need to give Jewish children somewhere else to go.
So Gratz and the people who created the first Hebrew Sunday school in Philadelphia looked at what the Protestants were doing and they saw that Protestant Sunday schools were providing very accessible places where kids could go and get a basic primer in their religious tradition.
The approach was to teach Judaism as a religion, as opposed to Judaism as a people or culture, to demonstrate that being Jewish was as compatible as Protestantism with being wholly American.
That is certainly part of it. It’s a demonstration that Judaism is compatible with American public life. But I think there’s actually a much bigger claim that the Sunday schools are making. The claim is not only that Judaism is as good as Protestantism, but that Judaism does religion better than Protestantism. These rabbis who were writing catechisms and teaching confirmation classes were saying that Judaism does liberal religion better than liberal Protestants, liberal Catholics and other kinds of liberal denominations. You see the same sentiment in the Pittsburgh Platform as well, which is the foundational platform of the Reform movement written in the 1880s. Sunday schools take that idea and bring it down to a grassroots level.
There are many, many fewer Jews in America in much of the 19th century, before the waves of Eastern European immigrants arrived beginning in the 1880s They didn’t really have strength in numbers, or the kind of self-confidence to have a system of day schools, yeshivas or heders, the elementary schools for all-day or every day Jewish instruction.
And this is also a community that has grown up at the same time as the birth of public education in America, independent of churches. That really emerged beginning on the East Coast in the 1840s.This generation of Americans really believes in the power of public education to craft an American public. It’s a project that 19th-century American Jews believe in and want to sustain. So Sunday schools don’t just become the preferred Jewish model because of lack of resources, but because American Jews really believe in the idea of public education.
What happens at the beginning of the 20th century, with the arrival of Eastern Europeans with different models for Jewish education?
A new generation tries to reform Jewish education, led by a young educator from Palestine named Samson Benderly, who leads the new New York Bureau of Jewish Education. He tries to change American Jewish education to make it more professionalized, but to bring more traditionally inclined Jews on board he has to convince them that he doesn’t want to make more Sunday schools, because Sunday schools by the end of the 20th century had become very much associated with the Reform movement in a way that they weren’t when they were founded and for much of the 19th century.
A painting of Philadelphia philanthropist and Jewish education activist Rebecca Gratz by Thomas Sully. (The Rosenbach of the Free Library of Philadelphia)
Benderly is surveying the scene of recent immigrants living in New York City [tenements] and other kinds of downtown environments, and his proposal is to create these community institutions for these dense communities, where children can be taught Hebrew in Hebrew. His disciples also created Jewish camps as a way to get children out of the inner cities and develop the muscular Zionist ideal of healthy bodies and a robust sense of Jewish collectivity.
You write that Benderly’s vision is a sort of masculine response to the “feminizing” perception of the Sunday schools.
These women teachers are recognizing that they’re being criticized for the kind of thinness of the Jewish education that they’re teaching in comparison to other models, but in periodicals like The American Jewess women are writing back and saying, “But you didn’t teach us Hebrew! I didn’t get that opportunity as a woman, so what do you expect?” It’s really important to note that the women did the best that they could in the time that they had available, and that they were the product of opportunities that were denied to them.
What lessons did you learn about Sunday school and Hebrew school education in the 20th century that relate to your research into the 19th century?
The move that is so decisive for shaping American Jewish education is suburbanization. Rather than having a large immigrant generation who are living in these tight ethnic enclaves, you have American Jewish children who are predominantly growing up in the suburbs, and socializing with children from all sorts of different backgrounds who are attending public schools. The place that you go to get your Jewish education is the synagogue supplemental school, which becomes the dominant model for American Jewish education up until today. Benderly might reflect that it looks a lot more like the Sunday school movement of the 19th century than his vision.
Today’s model is really a religious model. And by that I mean that students go to Hebrew school primarily to kind of check a religious box, to learn about the thing that makes them distinctive religiously, and to achieve a religious coming-of-age marker, which is the bar, bat or b mitzvah. Certainly the curriculum today is more diverse, embracing more aspects of traditional Judaism then you would have seen in a 19th-century Sunday school: more Hebrew, more of a sense of Jewish peoplehood, ethnic identity and Zionism of course. But the question that American Jews are increasingly asking themselves is, is this a model that they still want? So you may have seen that the Jewish Education Project published a report recently on supplemental schools, which saw that enrollment has really, really declined.
Sunday schools are based on a vision of Judaism as a set of a religious commitments that American Jews actualize through belonging to a synagogue and sending their children to a synagogue or a religious school, where they will learn primarily a set of religious skills: the ability to read from the Torah, the ability to decode Hebrew, the ability to navigate the siddur.
Is that still the vision that most American Jews have for what Judaism means to them? I think increasingly the answer seems to be no.
How else did experience in a Hebrew school classroom influence you? Did you access anything else when you were writing the book?
I think about the number of college kids and graduate students and empty nesters who are either volunteering or earning minimum wage, working at Hebrew schools, all over the country. That’s the labor force of American Judaism. These people also bring so much to the table. There are a lot of skills, dispositions and knowledge that don’t tend to get taken very seriously because this is a workforce that just gets kind of put into the category of “oh, they’re part time.” That made me look really closely in the historical archives to see if I could find anything out about the women who are volunteering to teach in Sunday schools. And what I found out was that [many] were public school teachers. And they brought a lot to the table. It was women in fact who were really pushing to make the Sunday school curriculum more experiential and to move away from rote memorization.
As a historian formed by feminist methods, I find it really important to recognize that these women were giving over what they had, as opposed to critiquing them for not teaching in a more traditional way. I think we need to pay attention when women are being scapegoated for problems that are described as problems of Jewish continuity. It blinds us to the role that women’s volunteerism has played in American Jewish life. This whole Sunday school movement was possible only because these women volunteered their time and largely were not paid.
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US Sen. Rick Scott Asks Justice Department to Investigate ‘Antisemitic Activity’ in New York City
US Sen. Rick Scott (R-FL) speaks during a press conference at the US Capitol in Washington, DC on March 19, 2026. Photo: Samuel Corum/Sipa USA via Reuters Connect
US Sen. Rick Scott (R-FL) has called on the Department of Justice to investigate and, if warranted, prosecute what he described as a recent surge in “antisemitic activity” in New York City, according to a letter sent to top federal law enforcement officials on Wednesday.
In the letter addressed to Acting Attorney General Todd Blanche and Assistant Attorney General for Civil Rights Harmeet Dhillon, the Florida Republican thanked the Justice Department for opening investigations into recent incidents targeting Jewish New Yorkers, including unrest reported in Brooklyn earlier this week.
“The American people have watched mobs harass Jewish New Yorkers, intimidate individuals for supporting Israel, obstruct synagogues, express support for terrorist organizations, and spread vile antisemitic rhetoric,” Scott wrote.
On Monday, masses of anti-Zionists descended on the Flatbush section of Brooklyn to march through the streets of the heavily Jewish quarter and walk up to Young Israel of Midwood synagogue to protest its hosting an event promoting the sale of real estate they say is “stolen” for being located in Israel and the West Bank.
“Zionism will fall,” the activists chanted while others wielded signs proclaiming “Abolish Israel” and “no peace on stolen land.” One female activist ambushed a Jewish girl attempting to outpace the protesters to get home. According to reports, at least three demonstrators were arrested after attacking counterprotesters, and some of the anti-Israel activists could be seen holding flags and banners expressing support for Hamas and Hezbollah, both US-designated foreign terrorist organizations.
Scott argued that local public officials have failed to adequately confront antisemitism tied to anti-Israel demonstrations, singling out New York City Mayor Zohran Mamdani for criticism. The senator accused Mamdani of minimizing hostility toward Israel and claimed Jewish residents have been left feeling unsafe.
“Every American has a constitutional right to free speech and peaceful protest. But every American also has a right to freedom of religion, and a fundamental right not to be terrorized and attacked by rioters like those on the streets of Brooklyn,” he wrote.
Days before Monday’s demonstration, protesters gathered outside Park East Synagogue in Manhattan during a showcase called “The Great Israeli Real Estate Event 2026,” which included the marketing of properties in Israel proper as well as West Bank settlements. At the demonstration, activists held signs and chanted slogans that went beyond criticism of Israel, seemingly calling for the death and expulsion of Jews and, in some cases, support for US-designated terrorist groups.
“Death, death to the IDF [Israel Defense Forces],” “Rapists,” and “Settlers, settlers go back home, Palestine is ours alone” were among the insults screamed by the protesters, some of whom also waved flags belonging to Hezbollah.
The scene marked a return to the same synagogue that was the site of a contentious protest in November, where demonstrators chanted “We don’t want no Zionists here” and “Resistance, you make us proud, take another settler out,” among others. One speaker claimed, “It is our duty to make them think twice before holding these events! We need to make them scared.”
Scott’s letter comes amid heightened national tensions surrounding the Israel-Hamas conflict and a broader rise in reported antisemitic incidents across the United States. Federal and local authorities have increasingly faced pressure from lawmakers and advocacy groups to respond to threats against Jewish communities while balancing constitutional protections for political protest. Since the political rise of Mamdani, who was elected to office last year and inaugurated on Jan. 1, New York City has emerged as a new front in the political battleground between supporters and critics of Israel.
Scott acknowledged that Americans have a right to free speech and peaceful demonstration but argued that violence, intimidation, and vandalism targeting Jewish Americans “can never be tolerated.” He issued criticism of the leadership style of Mamdani, arguing that he has facilitated the rise of antisemitism by “systemically dismantling protections for Jewish New Yorkers via executive order.”
Since entering office, Mamdani has steadily rolled back a number of measures intended to protect Jewish New Yorkers from a surge in antisemitism. Immediately after his inauguration, Mamdani repealed the city’s recognition of the International Holocaust Remembrance Alliance (IHRA) definition of antisemitism. According to the definition, antisemitism “is a certain perception of Jews, which may be expressed as hatred toward Jews. Rhetorical and physical manifestations of antisemitism are directed toward Jewish or non-Jewish individuals and/or their property, toward Jewish community institutions and religious facilities.”
The widely accepted definition, which advocates say is a useful tool for matters such as hate-crime investigations and sentencing, provides specific, contemporary examples of antisemitism in public life, the media, schools, the workplace, and in the religious sphere. Beyond classic antisemitic behavior associated with the likes of the medieval period and Nazi Germany, the examples include denial of the Holocaust and newer forms of antisemitism targeting Israel such as demonizing the Jewish state, denying its right to exist, and holding it to standards not expected of any other democratic state.
Mamdani’s office has framed the move as an administrative reset rather than a targeted policy shift, saying the new mayor sought to begin his term with a clean slate.
However, Scott warned that action must be taken to counter what he described as New York City’s hostile climate toward its Jewish community.
“Antisemitism is rising nationwide. Federal law enforcement must make clear that this evil will not be tolerated. I urge a thorough investigation and, where warranted, prosecution to the fullest extent of the law,” he wrote.
A little-known politician before his rapid ascent into Gracie Mansion, Mamdani is an outspoken supporter of the boycott, divestment, and sanctions (BDS) movement against Israel. He has also repeatedly refused to recognize Israel’s right to exist as a Jewish state, falsely suggesting the country does not offer “equal rights” for all its citizens, and promised to arrest Israeli Prime Minister Benjamin Netanyahu if he visits New York.
Mamdani especially came under fire last summer when he initially defended the phrase “globalize the intifada” — which references previous periods of sustained Palestinian terrorism against Jews and Israels and has been widely interpreted as a call to expand political violence — by invoking the Warsaw Ghetto Uprising during World War II. However, Mamdani has since backpedaled on his support for the phrase, saying that he would discourage his supporters from using the slogan.
Since Mamdani assumed office, Jews have been targeted in the majority of all hate crimes committed in New York City, continuing a troubling trend of rising antisemitism following Hamas’s Oct. 7, 2023, massacre across southern Israel.
Over the past couple weeks, there have been multiple incidents of rampant swastika graffiti across the borough of Queens, highlighting the extent of the antisemitism crisis in the city home to the world’s largest Jewish population outside of Israel.
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Hezbollah Belligerence Prompts Fears of Assassination Campaign in Lebanon
Lebanese Hezbollah fighters take part in cross-border raids, part of a large-scale military exercise, in Aaramta bordering Israel on May 21, 2023, ahead of the anniversary of Israel’s withdrawal from southern Lebanon in 2000. Photo: Fadel Itani/NurPhoto via Reuters Connect
As direct negotiations between Lebanese and Israeli officials resumed in Washington, DC on Thursday, fears continued mounting inside Lebanon that Hezbollah could unleash a new wave of political violence and destabilization efforts amid growing pressure to dismantle the Iran-backed terrorist group’s military grip.
According to a new report from the Meir Amit Intelligence and Terrorism Information Center (ITIC), an Israel-based research institute, concerns have intensified over Hezbollah’s escalating rhetoric and the prospect of internal unrest as the Lebanese government pushes to establish a state monopoly over weapons and curb the Islamist group’s influence across the country.
The Iranian proxy has accused Lebanese President Joseph Aoun and Prime Minister Nawaf Salam of betraying the “resistance” and collaborating with Israel amid ongoing direct bilateral negotiations, branding them “traitors” aligned with foreign interests.
At the same time, Lebanese officials have increasingly lashed out at Hezbollah, accusing the terrorist group, which Iran established inside Lebanon in the early 1980s, of dragging the country toward another devastating war and undermining Lebanon’s sovereignty and stability.
Against the backdrop of an increasingly hostile political climate, ITIC’s new report warns that Hezbollah could once again resort to political assassinations in an effort to block moves perceived as existential threats to the organization and restore its power.
According to Israeli intelligence assessments, the renewed direct negotiations with Israel could even place Aoun’s life at risk.
Experts point to Hezbollah’s Unit 121, a covert entity subordinate to the group’s leadership, which has been linked to a series of assassinations of Hezbollah opponents in Lebanon’s political and security arenas over the past two decades.
Given Hezbollah’s limited ability to exert broader influence within the Lebanese government — with its ministers accounting for less than a third of the cabinet — ITIC warns the group may increasingly rely on Unit 121’s operational capabilities and years of accumulated experience to drive internal destabilization and intimidate political rivals.
The terrorist group has repeatedly defied international calls to disarm, even threatening protests and civil unrest if the government tries to enforce control over its weapons.
According to a new report by the Israeli news outlet Walla, Hezbollah is now putting in place a plan of action to assert control over Beirut, the Lebanese capital, and push out more pragmatic political elements.
The group is also reportedly redistributing its forces across southern Lebanon and the Beqaa Valley, as its leadership believes Israel is preparing moves designed to divide the country, forcing a broader dispersal of its fighters accordingly.
With direct talks between Israeli and Lebanese officials resuming this week, Hezbollah has also called for a national referendum, arguing that the country’s leadership is ignoring a substantial segment of the population opposed to any future peace agreement with Israel.
“Joseph Aoun is one of the worst presidents to ever lead Lebanon because he is not a unifying figure. He ignores the concerns of a large segment of Lebanese society that rejects any peace with Israel,” senior Hezbollah official Nawaf al-Musawi told Qatari news channel Al-Arabi.
“It is a disgrace that such a handshake would be extended to someone whose hands are stained with the blood of our people while their homes are being destroyed,” he continued, referring to the possibility of a meeting between Aon and Israeli Prime Minister Benjamin Netanyahu.
“The negotiations they are now offering are an illusion. Our roadmap is resistance on the ground that will force the enemy to retreat,” al-Musawi further said. “We are staying here, defending Lebanon, and we will not commit political suicide through direct and humiliating negotiations.”
With the third round of negotiations taking place on Thursday in Washington, Beirut is reportedly insisting that a ceasefire must precede any future talks and is even considering delaying the process unless full de-escalation is secured in advance.
Lebanese officials have also reiterated that the decision to establish a state monopoly over weapons is final, though its implementation remains contingent on securing a broader security arrangement with Israel under US guarantees.
Meanwhile, Hezbollah chief Naim Qassem reiterated on Tuesday the group’s demand for an immediate end to direct negotiations between Israel and Lebanon.
“No external party has the right to interfere in the issue of weapons or the resistance. This is an internal Lebanese matter and has nothing to do with negotiations with the enemy,” the terrorist leader said.
“We will not surrender, and we will continue defending Lebanon and its people regardless of the sacrifices required. We will not abandon the battlefield, and we will turn it into hell for Israel,” he continued.
Israel has continued its military campaign in neighboring southern Lebanon to root out Hezbollah, with strikes reaching areas roughly 20 kilometers from Beirut over the weekend in one of the deepest escalations in months.
Over the past month, more than 45 Hezbollah infrastructure sites — including weapons depots, military facilities, and rocket launchers — have been struck, with the military also reporting that around 350 operatives have been killed and approximately 1,100 affiliated targets hit.
Israeli officials are now reportedly preparing for the possibility of a major expansion of ground operations in southern Lebanon after Israeli forces crossed the Litani River last weekend and began conducting covert operations deeper inside Lebanese territory.
Hostilities between Hezbollah and Israel reignited on March 2, when the terrorist group opened fire in support of Iran two days after the start of the joint US-Israeli military campaign against the Iranian regime.
Since then, Israeli forces have established a “buffer zone” initially extending 5 to 10 km (3 to 6 miles) into Lebanese territory, which officials say is meant to shield northern residents from Hezbollah attacks amid thousands of rockets and drones fired throughout the war.
Even though a US-backed ceasefire has sharply reduced violence, negotiations and prospects for lasting peace remain fragile, with Israeli forces still launching strikes while positioned in southern Lebanon to maintain its buffer zone and dismantle Hezbollah infrastructure.
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Xi, Trump Agree Strait of Hormuz Must Be Open, Iran Should Never Have Nuclear Weapons, White House Says
Vessels in the Strait of Hormuz, Musandam, Oman, May 8, 2026. Photo: REUTERS/Stringer
A ship was reported seized off the coast of the United Arab Emirates and was heading for Iranian waters on Thursday, a British navy agency said, as the US and Chinese leaders met in Beijing to discuss global problems including the Iran war.
After the talks between US President Donald Trump and Chinese President Xi Jinping, a White House official said the two leaders had agreed that the Strait of Hormuz should be open, and that Iran should never obtain nuclear weapons.
China is close to Iran and the main buyer of its oil. Iran has largely shut the strait to ships apart from its own since the US-Israeli war on Iran began on Feb. 28, causing a major disruption to global energy supplies.
The US paused the bombing last month but added a blockade of Iran‘s ports.
DIPLOMACY ON HOLD
In an interview with CNBC in Beijing, US Treasury Secretary Scott Bessent said he believed China would “do what they can” to help open the strait, which he said was “very much in their interest.” Before the war, about a fifth of global oil and liquefied natural gas supplies passed through the strait.
But diplomacy to end the conflict has been on hold since last week when Iran and the US each rejected the other’s most recent proposals.
In the latest incidents on the trade route, an Indian cargo vessel carrying livestock from Africa to the United Arab Emirates was sunk in waters off the coast of Oman.
India condemned the attack and said all 14 crew members had been rescued by the Omani coastguard. Vanguard, a British maritime security advisory firm, said the vessel was believed to have been hit by a missile or drone which caused an explosion.
Separately, British maritime security agency UKMTO reported on Thursday that “unauthorized personnel” had boarded a ship anchored off the coast of the United Arab Emirates port of Fujairah and were steering it toward Iran.
“The company security officer reported that the vessel was taken by Iranian personnel while at anchor,” Vanguard said.
Security in that area is particularly sensitive, as Fujairah is the UAE‘s sole oil port on the far side of the strait, allowing some exports to reach markets without passing through it. Iran included that part of the coast on an expanded map it released last week of waters it claimed were under its control.
Still, Iran appears to be making more deals with countries to allow some ships to pass through the strait – if they accept Tehran’s terms.
A Japanese tanker crossed on Wednesday after Japan’s prime minister announced that she had requested help from the Iranian president. A huge Chinese tanker also crossed on Wednesday, and Iran‘s Fars news agency reported on Thursday that an agreement had been reached to let some Chinese ships pass.
Iran‘s Revolutionary Guards said 30 vessels had crossed the strait since Wednesday evening, still far short of some 140 that typically crossed daily before the war, but a substantial increase if confirmed.
According to shipping analytics firm Kpler, some 10 ships had sailed through the strait in the past 24 hours, only a slight increase from the five to seven ships that have crossed daily in recent weeks.
Iran‘s Judiciary Spokesperson Asghar Jahangir said on Thursday the seizure of “US tankers” violating Iranian regulations was being carried out under domestic and international law.
IRAN‘S THREAT ‘SIGNIFICANTLY DEGRADED’
Thousands of Iranians were killed in the US and Israeli airstrikes in the first weeks of the war, and thousands more have been killed in Lebanon since the war reignited fighting between Israel and the Iran-backed terrorist group Hezbollah.
Lebanese and Israeli envoys were meeting with US officials in Washington on Thursday in efforts to end the hostilities.
There has been little progress in talks on ending the war in Iran since a single round of talks was held in Pakistan last month.
Trump said his aims in starting the war were to destroy Iran‘s nuclear program, end its capability to attack its neighbors and make it easier for Iranians to overthrow their government.
A senior US admiral told a Senate committee on Thursday that Iran‘s ability to threaten its neighbors and US interests in the region had been dramatically reduced.
“Iran has a significantly degraded threat, and they no longer threaten regional partners, or the United States, in ways that they were able to do before, across every domain,” Admiral Brad Cooper said. “They’ve been significantly degraded.”
But Cooper declined to directly address reports by Reuters and other news organizations that Iran, which stockpiled arms in underground facilities, had retained significant missile and drone capabilities.
Iran‘s rulers, who had to use force to put down anti-government protests at the start of the year, have faced no organized opposition since the war began. And their closure of the strait has given them additional leverage in negotiations.
Washington wants Tehran to hand over the uranium and forgo further enrichment. Iran is seeking the lifting of sanctions, reparations for war damage, and acknowledgment of its control over the strait.