My friend Rabbi Heshy Grossman recently invited me to Jerusalem to meet top Haredi rabbis. Unhappy with my critical writings about the Haredim, this well-meaning true believer hoped to jump-start fruitful dialogue.

So I took the train to Jerusalem, and spent a fascinating day with pleasant and welcoming scholars who left me in even greater despair.

The background: Angst is now dominating Israeli discourse amid a strong feeling among non-Haredi Jews that the country is running out of time to save itself. This can seem related to the Palestinian conflict, or to disputes over authoritarian reforms. But at the end of the day the main issue — for the non-Haredi Jews who are still a majority in the land — is the Haredim.

Concerns used to be about the Haredim — who have always held sway over right-wing coalitions — trying to impose religious strictures, like banning commerce and public transport on the Sabbath, which they have done with varying degrees of success. But the clash has gone far beyond such matters. The wars that began on Oct. 7, 2023 have exposed profound tensions over this large minority evading military service, and the opposition promises to enlist them should it win this fall’s election.

But even that change — heavy lift though it may be — wouldn’t come close to fixing the actual problem.

The Haredi system largely refuses to teach high school boys math, science, English and other non-religious topics. It routes as many men as possible to religious study well into adulthood, for which they expect to receive state stipends rather than pay tuition. With very low male participation in the economy, the community pays minimal taxes and depends on a huge web of ever-expanding welfare. Increasingly, Haredi women do work, but rarely in high-end jobs. The community, which currently makes up about a sixth of the population, is exploding as family sizes approach seven children on average, certainly among the highest for any significant community in the developed world.

This will clearly lead to an economic collapse if nothing changes. On top of that, it does not seem as if the Israeli Haredim can coexist happily with others from a philosophical and cultural standpoint, and the feeling is very much mutual.

‘A sense of separatism’

Heshy drove me all over the city in a whirlwind tour that included the head of the Hebron Yeshiva, one of the most senior rabbis of the Mirer Yeshiva — the world’s largest — the head of a major yeshiva serving mainly youth from the United States, a visiting U.S. Haredi rabbi much involved in the local political scene, and Heshy’s own charming father-in-law, who was the chief rabbi of Atlanta and has long been a beloved columnist for the iconic Mishpacha Magazine.

The tone throughout was cordial, at times warm, somewhat prickly and occasionally intellectual. These were serious men who are easy to like. That made the substance of what they said doubly unsettling.

The first fault line, as expected, was education. My question to the rabbis was straightforward: How can a modern economy function when a large and growing share of its population receives little to no instruction in mathematics, science or “secular” language skills?

Rabbi Moshe Meiselman, who holds a Ph.D. from the Massachusetts Institute of Technology, was dismissive of the premise. Meiselman, the U.S.-born founder and head of Yeshivat Toras Moshe, described secular studies as an “intellectual game” that he had experienced at the highest levels and found vastly inferior to studying the Torah. He said that Haredi communities from the beginning of the state perceived an aggressive and arrogant stance from the Zionist authorities, who felt “that no intelligent person” would want to be Haredi.

“There is a basic tension in society, and that tension is what created, more than anything else, a sense of separatism within our own environment,” he said.

“Even at the cost of self-harm?” I asked.

“In your view it’s self-harm,” he said. And if the state cut off funding, he added, “we’d simply get money from our people abroad to support us … we will handle it.”

Like the others, he seemed to believe that whatever practical skills are needed for work can be acquired in a year or two. He offered the existence of certain successful Haredi professionals — lawyers, doctors, accountants — as proof. “What relevance does my knowledge of trigonometry have to anyone’s employment? Where does Euclid come in?” he said. “I don’t have to learn to talk with Plato in order to get a profession.”

I was glad to find a more flexible position expressed by Heshy’s father-in-law, Rabbi Emanuel Feldman.

“I’m not sure personally why they should not be able to study physics or chemistry or mathematics,” he said. “I don’t understand why there’s an objection to it.” He argued that this “is not ideological but political and a decision based upon circumstances.” I suggested the circumstances were the Haredi leadership’s preference for a compliant and unquestioning flock. “It’s unfortunate that there is no effective communication and there are elements on both sides who are interested in maintaining a conflict,” he sighed.

Menachem Zupnik, the U.S.-based rabbi, from Passaic, N.J., was also more pragmatic than the Israeli cohort.

“The biggest problem,” he said, “is that nobody goes to work and has a profession… many, many issues are the outgrowth of the fact that they believe that everybody has to sit and learn Torah all the time.” But even he rejected the idea that external pressure — including cutting subsidies and restructuring incentives — would change behavior. “All you’re going to do is cause more hatred.”

Rabbi Shlomo Spitzer, who preferred that I not mention his affiliation, explained the indifference to practical outcomes this way: From the Haredi perspective, Torah and mitzvot are the organizing principles of life. Everything else a person does — work, eating, recreation — is secondary: “these are means, not ends.”

I asked: “When you describe unwavering commitment to Torah, doesn’t that risk becoming fanaticism?”

“What is fanaticism? That is a serious question,” he argued, explaining that following the Torah “to the end” means accepting it literally. “But societies change,” I said. “Values evolve. Why shouldn’t religious frameworks adapt?” His answer was that there are foundations that must be regarded as absolute.

Military tensions

The issue of military service brings the divide between secular and Haredi priorities into the sharpest relief for most Israelis. Here, too, the argument is about identity.

Again and again, the concern surfaced that exposure to the army would erode the religious character of Haredi young men. The fear was personal, and almost visceral. It is not without foundation: Many Israelis would love to have more of the Haredim join mainstream society — and indeed, exposure to that society is well understood as a trigger for leaving Haredi life.

Rabbi Chaim Yitzhak Kaplan, the dean of students at Hebron Yeshiva, put it plainly: “There’s no way that a young man… is going to go in for two, three years in the army and come out the same Haredi.” Moreover, he noted that the specific ages in question — late teens and early twenties — are precisely when he needs youth to be studying, lest they go astray.

It was clear he was sharing a genuinely felt defense of a way of life, not speaking out of cowardice or selfishness.

“Our nation is about learning,” Kaplan said, describing Torah study as the defining activity of Jewish existence. Once that premise is accepted, the hierarchy of obligations shifts. But the truth is that most secular Israelis cannot in honesty accept this idea. Many don’t ascribe much importance to religion as a vocation. It is one of many things that might be important to a person, but seems imbalanced to insist must be important to a country. So the Haredi argument becomes a little like someone telling you they cannot serve in the military because they must become a pilot, plumber, poet or mathematician, and do nothing else, ever. “Very nice,” many Israelis would say, “I’ll see you in the army.”

Kaplan did concede that at some point in the future Haredim may have to either agree to serve or leave the country. Meiselman was more strident, saying, in effect, that sages were more valuable than soldiers. “Wars in the world are caused by people not being sufficiently Jewish, religious. … if the Jews were here, acting as they’re supposed to act, then there would be no more war, ” he said. Then the Arab world would not be as antagonist.”

I asked: “Do you think Hitler carried out the Holocaust because the Jews were insufficiently religious?” Exactly, he replied, to my despair. I told him this is the language of an irreconcilable cultural war. “I’m a very honest person,” he replied, quite calmly.

Joy, and denial

In general, there is a pleasingly cerebral atmosphere of learning and debate in these institutions. Study can go on, Kaplan noted proudly, well into the night. The Mirer Yeshiva especially positively teems with boys, many from the U.S., who clearly care deeply about the culture they’re preserving. The entire Mea Shearim neighborhood seems designed to serve that yeshiva, with nary a business visible that is not somehow involved — whether that be the kosher eateries or bookstore full of young men reading and debating in a joyous scene for which I could not recall a secular equivalent.

It was an appealing environment in a strange way, and I understood the desire to preserve it. I proposed to some of those I met that the conflict might remain manageable, enabling that preservation, if the community that was at such loggerheads with society were stable in size.

This line of argument is an awkward and delicate business, as it’s not normally advisable to advise others on reproduction. But it’s also the heart of the matter — and Heshy, for one, knows it, frequently bragging, with eyes twinkling, that his side is “winning.”

“Why don’t you go fight with all the people in Tel Aviv that they should get rid of their dogs and they should have five children?” asked Rabbi Zupnick. My points — that the explosive growth of a welfare-dependent sector risks collapsing the very economy it depends on to sustain it — went unacknowledged.

The theological problem

It was when the conversation moved from policy into theology that things got especially hopeless.

Rabbi Spitzer, for example, said scripture allowed no leeway on the matter of the halakhic prescription of capital punishment by stoning for Sabbath violations. When pressed on whether he’d apply it to his own child, he said: “I don’t want to, I have to.” He clarified, though, that the institutional framework required to implement such sanctions is presently absent — for example, there is no Sanhedrin or Jewish Temple.

But then again, if the Haredim end up as the large majority, there will be.

In the car, as we zoomed around Mea Shearim, Heshy tried to explain that the Haredi community and I simply speak different languages, and I had not understood what the learned rabbi meant. “So I shouldn’t take it literally?” I asked, grasping at a straw.

“I didn’t say that,” Heshy snapped.

A modern state depends on a set of shared assumptions: that citizens will be educated in ways that allow them to participate in a complex economy, that they will contribute to collective defense, that public policy will operate within a framework of shared accountability.

What came across very clearly in my listening tour was that a society organized around Torah study operates according to a different set of assumptions: that insulation from external influence is a virtue, that the Torah is the only valuable truth and that no moral or legal framework except what is ordained therein has any meaning.

These two systems can coexist for a time, if the Haredim are in the minority and they are economically supported. If the Haredim become a majority, as is inevitable unless the birth rate comes down fast, that fragile peace will break. Even though demographic predictions must be couched, it seems clear that without change, soon, non-Haredim will start to despair, and many will flee the country.

Correcting the course

Heshy will not be so happy, but the meetings he set up convinced me all the more that radical steps are needed to completely upend the current dynamic. The leaders of Israel’s opposition say they will move to draft the Haredim if they win the upcoming election. They should go much further. Among the steps necessary:

• Impose a secular core curriculum for all religious schools, and completely cut off state funding to any schools in any sector that resist.
• Eliminate most yeshiva stipends, or funds for those who study Torah full-time.The original draft exemption allowed by Israel’s first leader, David Ben-Gurion, allowed for funds for several hundred students, and that’s a number most Israelis could live with.
• Cap the number of child stipends — state funds allocated per child, to help support young families — at three per family. The idea here would be to encourage the birthrate to come down.
• Generously fund adult education and professional training for Haredim, and set up a state authority for absorbing, housing, training and assisting those who want to leave the fold altogether.

Recently, an Israeli news program interviewed a Haredi mother of nine who works to support her husband’s study. She seemed proud of his economic cluelessness since his job was to “keep the flame alive.” She predicted the Haredim will never join the army no matter what. When the exasperated reporter — himself religious but not Haredi — asked whether it was fair that other mothers should spend their days in fear for their sons’ lives as they serve, she replied that she too spends her days in fear of her children becoming secular. She seemed very serious, and not at all apologetic.

Is she an exception? Can this way of thinking be changed? If the answers to these questions are no, we have a national emergency.

The post Israel’s most dangerous war is with itself appeared first on The Forward.

Texas Gov. Greg Abbott (R-TX) on Wednesday announced that a US federal court granted major portions of Texas’s discovery requests against the Council on American-Islamic Relations (CAIR), representing significant progress in the state’s legal case to designate the controversial advocacy group as a terrorist organization.

The approved request means that CAIR will have to hand over information including donor lists, award recipients, and records tied to travel by longtime CAIR executive director Nihad Awad to countries described by Abbott as “hosting Islamic terror.”

“Progress in my legal fight against CAIR,” Abbott posted on X. “I demanded CAIR give us its donor list, donee list, and details for Nihad Awad’s travel to 9 countries hosting Islamic terror. A federal court granted my request.”

The ruling, issued by the US District Court for the Western District of Texas, marks one of the most serious legal setbacks CAIR has faced in years as Republican officials intensify scrutiny of the organization’s funding networks and alleged foreign connections.

Court documents show the judge granted in part motions from Abbott and Texas Attorney General Ken Paxton seeking extensive discovery from CAIR entities. Among the requests approved by the court were demands for documents identifying donors who gave $5,000 or more over the past decade.

The order also states that donor records with names redacted would be “insufficient,” signaling the court’s willingness to force disclosure of information CAIR has long argued should remain private.

Abbott has accused CAIR of operating surreptitiously while exerting significant political influence across the country. His administration has argued that Texans deserve transparency regarding the organization’s donors, overseas relationships, and internal financial networks.

The legal proceedings began in November, when Abbott formally designated CAIR and the Muslim Brotherhood as terrorist organizations under state law, citing in part what officials described as longstanding ideological and operational ties with Islamist movements hostile to the US and its allies.

“The Muslim Brotherhood and CAIR have long made their goals clear: to forcibly impose Sharia law and establish Islam’s ‘mastership of the world,’” Abbott said in a statement announcing the move. “These radical extremists are not welcome in our state and are now prohibited from acquiring any real property interest in Texas.”

Abbott’s proclamation described CAIR as a “successor organization” to the Muslim Brotherhood and noted the FBI called it a “front group” for “Hamas and its support network.” The document also outlined the history of the organizations and their historical associations with figures and networks tied to Hamas, an internationally designated terrorist group.

CAIR has denied any ties to terrorism and portrayed the Texas investigation as an attack on Muslim civil rights advocacy.

But critics of CAIR have increasingly pointed to the organization’s history of controversy surrounding extremist rhetoric and its past scrutiny by federal investigators. Awad himself drew backlash after publicly expressing support for the Palestinian terrorist group Hamas’s Oct. 7, 2023, massacre, saying he was “happy to see people breaking the siege and throwing down the shackles of their own land.”

In the 2000s, CAIR was named as an unindicted co-conspirator in the Holy Land Foundation terrorism financing case. Politico noted in 2010 that “US District Court Judge Jorge Solis found that the government presented ‘ample evidence to establish the association’” of CAIR with Hamas.

According to the Anti-Defamation League (ADL), “some of CAIR’s current leadership had early connections with organizations that are or were affiliated with Hamas.” CAIR has disputed the accuracy of the ADL’s claim and asserted that it “unequivocally condemn[s] all acts of terrorism, whether carried out by al-Qa’ida, the Real IRA, FARC, Hamas, ETA, or any other group designated by the US Department of State as a ‘Foreign Terrorist Organization.’”

CAIR leaders have also found themselves embroiled in further controversy since Hamas’s Oct. 7 atrocities in southern Israel, in some cases for associating with US-designated terrorists.

The latest court ruling does not resolve the broader lawsuit, which remains ongoing, but it hands Abbott and Paxton a major procedural victory in a case that is increasingly drawing national attention.

Antisemitism in Denmark has remained at historically high levels for the third consecutive year, according to newly released data reflecting a deeply entrenched climate of hostility toward Jews and Israelis across Europe, marked by harassment, vandalism, and targeted attacks.

On Thursday, the Danish Jewish Community’’ Department for Mapping and Registering Antisemitic Incidents released its annual report documenting 199 antisemitic incidents in 2025 — the second-highest figure since records began in 2012.

“Unfortunately, antisemitism in Denmark is not diminishing — it has become normalized at a level we have never witnessed before,” Ina Rosen, chairperson of the local Jewish community group, said in a statement.

“This casts a dark shadow over Jewish life in Denmark, but antisemitism is not only a Jewish problem — it is a societal one. No democracy can accept a reality in which an entire group of citizens is subjected to such intense hatred,” she continued.

More antisemitic incidents have been recorded in Denmark since the Hamas-led invasion of and massacre across southern Israel on Oct. 7, 2023, than in the previous decade combined, reflecting a sharp and sustained rise in hostility with no signs of abating.

While the data reflected a slight decline from the immediate aftermath of the Oct. 7 atrocities, with incidents peaking at 207 in 2024, the figures remained far above pre-war levels, which totaled just nine incidents overall.

Denmark’s Jewish population was estimated at 6,400 Jews in 2023.

All across the country, the study pointed to a growing tendency to hold Jews and Israelis collectively responsible for the policies and actions of the State of Israel, with more than half of all reported incidents (52 percent) blaming Jewish individuals, institutions, or organizations for events in the Middle East. 

This trend was even more pronounced online, where it rose to 66 percent, reflecting an intensified pattern of scapegoating in digital spaces.

A large majority of the incidents — roughly 70 percent — targeted individuals or institutions visibly identified as Jewish, many of whom received hate messages, death threats, and demands to publicly distance themselves from Israel.

“This is the most common form of antisemitism Danish Jews are experiencing today,” Rosen said. “More and more, merely identifying as Jewish or displaying Jewish symbols is treated as a political stance for which individuals are held accountable. Regardless of how it is expressed, it amounts to an unacceptable imposition of collective guilt on an entire community.”

“We are talking about Jewish fellow citizens who, every day, have to weigh how openly they can show who they are,” she continued. “It is unacceptable for those affected, and it is also a loss for Danish society’s diversity when citizens feel compelled to conceal their identity.”

Among the reported cases were seven incidents of violence, assault, and other forms of physical harassment targeting Jews, alongside 24 cases involving Jewish children and young people.

The newly released report also warned that this increasingly hostile environment has become entrenched in schools and other educational institutions, citing repeated incidents in which public school students have been subjected to Nazi salutes, called “Jew pigs,” and told that “the world would be better without Jews” and that “all Jews must die.”

Given that many victims choose not to come forward, the study pointed to what is likely a far broader wave of antisemitic abuse than the official figures captured.

According to a survey released last year by the Danish Institute for Human Rights, 83 percent of Jewish citizens in Denmark said they alter their behavior in public because they are Jewish, while 62 percent reported hiding Jewish symbols.

In December, Denmark’s government unveiled an $18 million, five-year plan to combat antisemitism through 2030, focusing on security, education, and research, as the country’s Jewish community continued to face a wave of targeted attacks and hostility.

Building on the country’s first national plan to combat antisemitism from 2022, the new initiative focuses on boosting security for Jewish institutions, combating online hate, and introducing programs for children and young people.

As a new addition to the previous plan, the recently released program will appoint an Education Ministry coordinator to fight antisemitism in schools and establish an association to combat antisemitic hate crimes.

Other measures will include expanded educational programs, giving all upper secondary schools the opportunity to apply for study trips that teach students about the Holocaust and antisemitism.

The plan also includes the creation of the Weinberger Institute, a research center focused on hate crimes, led by Jonathan Fischer, a former vice president of the Jewish Community of Denmark.