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How Yiddish authors made a new world writing for children
An intrepid puppy who marches for labor rights. A 6-year-old girl who sews herself a locomotive to carry her away from her daily chores. A Jewish boy who would be Pope.
These stories, written in Yiddish, are all entertaining and whimsical, and like so much writing for young people, may be seen as less than serious. But they were also composed as part of a larger communal project that was widely regarded as urgent. Beginning in the late 19th century, Jewish thinkers outlined the need for a children’s literature in the vernacular as a way to shape the future.
As Miriam Udel writes in her new book, Modern Jewish Worldmaking Through Yiddish Children’s Literature, these authors sought to “write a better world into being in a distinctively Yiddish key.”
Arriving at a time of competing nationalisms — communism and the socialism of the Jewish Labor Bund on one side, Zionism on the other — Yiddish writing for children began in Eastern Europe. It then spread to New York and, with the migration of Jews, Latin America.
Udel’s book is structured around the evolution of the canon, that, after the Holocaust, reexamined its purpose, pushing for literacy and what she calls the “rhythms of Jewish time.”
The writers responsible for Yiddish literature came from various political stripes. Some were educators and academics and others first made their names with stories for adults. Their work ranged from naturalist accounts of a Bund sanatorium to mythic tales of travelers on the Sabbath. Yet within nearly every story a theme of social justice rings through.
Udel, the compiler and translator of the Yiddish children’s story treasury Honey on the Page and the force behind a hit puppet show based on Chaver Paver’s stories of Labzik the communist puppy, researched nearly 1,000 works for the book.
“The overarching goal is to create literature that is going to make its readers want to joyfully and affirmatively choose Jewish identity,” Udel said of Yiddish children’s literature after the Holocaust. “This is an idea that I see us kind of rediscovering now.”
I spoke with Udel, an associate professor of Yiddish language, literature and culture at Emory University, about how this literature developed and changed to meet the times, and why Sholem Aleichem, for all his talent, had “no game” writing for kids. The following conversation has been edited for length and clarity.
I think a lot of people might be surprised that the first Yiddish children’s stories can be dated, and that it’s only really back to 1889. Why did it take so long to develop?
Children’s literature is very much a function of changing ideas about what childhood is and what children need. For a really long time, differences in age were much less important than differences in gender. Instead of boys and girls, we really had proto-men and proto-women. It’s really only when we’re starting to get these modern ideas about childhood as a protracted period, as a time for education and leisure [that this emerges]. We had an ideal of education for Jewish boys since time immemorial, but the idea that both boys and girls would have this time available that could be filled with the activity of reading, that was really new, and that was a product of economic changes, as much as cultural and educational developments,
It was also wrapped up in these nationalist movements that were emerging, the secular nationalist movement for Jews that produced the Yiddish school system. What were the cultural changes there and how did they lead to this literature?
By the turn of the 20th century, we have a pretty well-fleshed-out modern idea of what childhood is and what children are. Their job is to become educated, and there is a delay before we expect them to take up the burdens of adulthood, and at the same time, there are a lot of different nation-building projects underway. We can look to Mandatory Palestine as it prepares itself to become the State of Israel, and the way that Hebrew children’s literature is created out of whole cloth for helping to define who would be the citizens of this new Jewish state. We can also look to the Soviet Union. The revolution is going to remake humanity, and so it’s an efficient shortcut to start with the very young who could be imagined as a blank slate onto which you can write the story of your new state and your new citizenry. In the case of Yiddish, there are some of those cultural nationalist impulses, but it’s complicated because it bumps up against the reality that Yiddish really never comes close to being the language of a conventional nation state. And so instead of Yiddish being recruited into a conventional nation-building or state-building project, Yiddish gets recruited into what I call “worldmaking,” which is a project of creating symbolic polities and structures that children are going to be able to inhabit in, and through, their encounter with Yiddish.
The bulk of this genre is coming from mostly secular writers, but you note a lot of the stories seem to involve Shabbat and stories of the cheder. Why did these secular Jewish writers gravitate towards content that was in some way religious?
Everybody, no matter how secular they felt, had to deal with a question of, “What is the significance of the Jewish past?” “What is the significance of the language that has been handed down to us as a mother tongue?” And “How can this shared, collective past in some way shape the future?” Some of them don’t deal with the past — everything is very forward-looking, and that’s where we actually tend to see a lot of girl protagonists. The future is female for Yiddish children’s literature. Whereas we see our cheder stories, our school tales with boy protagonists that orient themselves toward the past, and sometimes we see authors digging into a very deep, rich kind of Jewish past in order to pull up something that they think will be of use now and tomorrow.
That’s what happens with a subgenre that I write about the Sabbatarian tale, that describes somebody observing a very traditional, even Halachically-informed Sabbath under vulnerable circumstances, where maybe it wouldn’t even make sense for them to choose the immobility and all of the ways that the Sabbath grounds you in a negative sense, they are nevertheless choosing to uphold the Sabbath and finding that it grounds them in a positive sense. There’s a convergence point between the very traditional idea of a regular cessation of labor every seven days and the most cutting-edge socialist thinking about the worker being able to reclaim time from the boss and say, “1/7 of my time doesn’t belong to you.”
There are some sort of bold-faced names showing up and trying their hand at this literature. We have Sholem Aleichem trying his best. What do you make of the writers that are maybe more familiar to us and their efforts, and who are some writers that we might not know about who stand out?
Across Jewish literatures, several decades into the 20th century, there’s a sense of almost civic duty to try your hand at writing something for children, and some of them are terrible. One of my favorite Yiddish authors for adults, Yisroel Rabon, writes this super weird novella that I wrote about at length in my first book, Never Better! It’s violent and disturbing and terrible, and I would never put it before children in my life. And then we get someone like Sholem Aleichem, who wrote so brilliantly about childhood and child characters from the perspective of adulthood, but really had no game when it came to addressing living, breathing children. And he was such a bold name that they tried to retrofit his stories to appeal to children. It became canonical because he’s Sholem Aleichem. And then you get someone like Isaac Basevis Singer, who’s really already made quite a name for himself as a novelist and a writer for adults. And [Elizabeth Shub], the daughter of a legendary children’s editor of the Kinder-zhurnal, who becomes an English language children’s book editor as her career, goes and recruits Isaac Bashevis Singer to write for children.
And he didn’t know how to do it. He had to really kind of stumble his way into some kind of address to children. So he started out trying to write rhyming poetry, because he thought that’s how you talk to children, literarily, and it was stilted and it was terrible. And she told him, “Itsik, go back to the drawing board.” He kind of cracked the code and figured out his formula, and he started producing these really heartwarming tales of the old country, and he was able to pour a sense of hopefulness and decency that he only half believed in for adults into these children’s stories.
Then as this enterprise of writing for children in Yiddish and publishing arms gets going, it becomes professionalized, and it becomes the province of both professional educators and also people whose whole career is write for children, or who wrote somewhat for adults, but also somewhat for children. And then we start to get figures like Zina Rabinowitz, who’s one of my favorites. Last year I did this project, 5785 where I published a new Yiddish children’s holiday tale before each one of the holidays that ran in the Forward. And one of my go-to authors was Zina Rabinowitz. She’s writing in the 1950s, but she really understood how to address kids, and it was a very smooth process to translate her, and her psychological intuitions about children and childhood were very much in keeping with our own.
A large part of it for the Americas was how to communicate about the Holocaust. Part of the approach was stories of resistance or metaphors — the life of a tear shed by a boy who was deported. Can you talk about how they tackled that?
One of the really important figures in thinking about this and kind of theorizing what to do was Yudel Mark. He’s publishing articles in 1941 and 1943 and 1947 reflecting on what they did and how they did. And he says “We may have sinned against child psychology.” So there’s an awareness that there is a field devoted to children’s wellbeing, and that field has made everyone aware of children’s vulnerability, and that it was worth overriding that concern in order to let Yiddish-speaking Jewish children know what was happening to their cousins and how to go on and live their own Jewish lives in light and in spite of what had happened to European Jewish children.
Something that comes up as a theme — there’s tzedekah for a poor person on Purim, even in the first story — is building empathy for readers.
The single most frequently occurring theme across all the varieties of Yiddish children’s literature, is the persistence of wealth inequality and the need to redress it in some way. The prescriptions for what to do or what to focus on in redressing wealth inequality really vary, particularly by political stripe. This is where we can sort of dig down and see where an author situated themselves on the ideological spectrum. And so we have Kadia Molodosky writing a beautiful story “The Beggar and the Baker,” about the traditional value of giving tzedakah, of charitable giving as a matter of justice and as a matter of pre-paying a debt that you don’t even know exists yet, because that’s what the baker does. He gives challah every week to all the beggars, including one with radiant eyes. And when the bakery burns down and the baker is left destitute, along comes the beggar of all of those years whose fortune has changed, and he’s come precisely to pay back and discharge the debt.
And we have other stories that speak in the language of tzedakah. We have a story of a little boy’s political awakening, realizing that as a kind of well-off, middle-class kid with everything that he needs, there’s a whole economy and political order that’s been created to make sure that he has down feathers in his pillow and wool to be sewn into the suit that he wears, and leather for the shoes that he wears, and that other creatures have suffered and died, and that other human beings are working at hard jobs, like the washer woman, so that he can have nice things. So there’s his coming into political awareness.
And then, going further out on the left, we get a story about the birds of the forest who organized politically to liberate the urban birds who are dwelling in cages. And the story really walks its child reader through the mechanics of labor organization and collective action. And so everyone wants to fix wealth inequality, but people have really different ideas about how to do it and what to emphasize.
The state of this literature now is mainly from the Hasidic world. Do they read any of these, these old secular writers and their Shabbat stories? I know the orthography is different.
It’s not like there’s a kosher version of Kadia Molodowsky or Isaac Bashevis Singer. There is, instead, just alternate content that originates in that community. There might be Yiddish children’s versions of midrashic stories, stories from rabbinic literature, that got an update in the 1910s or the 1920s and those same stories have formed the basis of materials for contemporary Hasidic children. But that would be sort of incidental. One thing that I did see, and actually my favorite of the contemporary Hasidic children’s books that I own, is a graphic novelization of a Rebbe Nakhman story about a wise man and a fool, and the production values are really high. The illustrations are great, and who doesn’t love a graphic novel?
What does the future of the genre look like for non-Hasidic Yiddish readers, a growing cohort having kids now.
One of the ways that I got into this research area is that I was looking for children’s materials that originated in Yiddish, not necessarily something that’s been translated into Yiddish or translated for pedagogical purposes, that would be simple enough that my students could productively read it in the second semester. And I thought, “Is there any children’s literature?” And so now I get emails all the time from people who are using Honey on the Page to locate children’s literature, which they are then using to further their Yiddish education. I think that some of these stories really want to exist in new forms, and as picture books and as graphic novels. I actually just got the go ahead from the peer reviewer on my translation of Labzik, which SUNY is going to publish in August. All 12 Labzik stories. And I think Labzik is desperately eager to become a graphic novel. And I think Labzik wants to be animated. The puppet film was so successful. I think there’s a lot more where that came from.
I do think that it’s a time of renaissance, and that children’s literature is such an exciting frontier, because it’s a way to build interest from and grant access from a very young age. It’s something that multiple generations can share with each other with great pleasure and profit. And then, for the people who do make the leap into studying Yiddish, whether it’s through Duolingo or a class, it gives them a way to progress with their language study, so it can do all of these different things for us that feel like they have a lot of currency right now.
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Yeshiva University fans gear up for Sweet Sixteen run — and a Shabbat in Atlanta
(JTA) — Yeshiva University’s men’s basketball team is set to play in the Sweet Sixteen round of March Madness on Friday, for the first time in the program’s history.
If that sentence sounds familiar, that’s because the YU Maccabees have qualified for the Division III tournament’s Sweet Sixteen once before, in 2020. But that tournament was cut short due to the COVID-19 outbreak, and they never got a chance to play the game.
“It’s always like, ‘What could have been,’ and now here they are — they’re back and they have a shot,” said Simmy Cohen, a YU superfan.
The Maccabees, who are 22-8, advanced past the first two rounds with a 71-69 win over Bates College, followed by a 92-69 win against the University of Maine-Farmington.
To advance to the Elite Eight, the Maccabees will need to defeat Emory University, the second-ranked team in DIII. As the higher seed, Emory gets to host the game at their home gym in Atlanta. But while the Maccabees are entering the game as underdogs, they have one possible advantage on their side: fans flooding in from near and far.
“I don’t think any other Division III basketball team has any national fanbase,” said Rabbi Adam Starr, a YU alum who leads Congregation Ohr HaTorah, a modern Orthodox synagogue in Atlanta.
“Other places have alumni, that’s one thing, but here it’s much more than alumni,” he said. “Certainly within the Orthodox Jewish world, but even beyond it’s something they’re rallying behind, whether they went to Yeshiva University or not. It’s just a Jewish pride story.”
Starr said Atlanta’s Jewish community will be out in full force to support YU, the private Jewish university in New York City. Some Atlantans are taking the day off work to catch the 1 p.m. tip-off, Starr said. Students from the local Jewish day school between seventh and 12th grade will be bussed to Emory’s Woodruff PE Center.
The game is also expected to draw Jewish fans from around the country, including Cohen’s sister-in-law, who will be driving from the New York metropolitan area.
“The interesting thing here is that Emory is on spring break, so most of their students are not around,” Starr said. “So I wouldn’t be surprised if it actually feels more like a YU home game than an Emory home game.”
There’s an added wrinkle for visiting fans: Because the game falls on a Friday afternoon, fans who observe Shabbat according to Jewish law will be doing so in Atlanta.
To help those observant supporters, a Google Form that pairs visitors with host families has circulated, titled “YU Mac Fans Shabbat Hospitality in Toco Hills Atlanta,” referring to the heavily Orthodox Jewish Toco Hills neighborhood.
“We’re known for our Southern Jewish hospitality,” Starr said.
The team itself, Starr added, is staying at a hotel, but will be “having meals in the community at one of the shuls.”
On Saturday afternoon, following kiddush, Starr will host a “Meet the Macs” panel discussion at Ohr HaTorah with head coach Elliot Steinmetz; assistant coach and Orthodox Union chief of staff Yoni Cohen; team captains Zevi Samet and Max Zakheim; and senior Tom Beza, who “previously served in a combat role” in the IDF, according to a flier for the event.
The team’s tournament run has taken place over the backdrop of war breaking out between the U.S. and Israel and Iran, which has hit close to home for YU, whose roster includes seven Israeli-born players.
“While we have your attention,” Steinmetz tweeted on Sunday, the day after their Round of 32 victory, “I’d like to point out that while we are here preparing for a stupid basketball game, our friends and family in Israel are going back and forth to bomb shelters multiple times a day as Iran and Hezbollah fire rockets indiscriminately at civilian populations. Take a minute out of your day and pray for their safety and victory.”
Starr said he views the Maccabees’ tournament run as “something good and positive” that Jewish people can “gather around.”
“And I’ve heard from people in Israel, this is a very welcome distraction for them,” Starr said. He remarked that his brother had to pull over on the way home from a wedding in Israel last week and lie flat on the ground due to a siren going off. “But he was listening to the game while this was going on,” Starr said.
Last week, Israeli guard Yoav Oselka led the way with 27 points in YU’s win against Maine-Farmington; Samet, the team’s leading scorer, put up 27 in their narrow 71-69 win over Bates in the Round of 64.
Emory, as one of the top DIII basketball programs, is the favorite to win Friday’s game. But Cohen said the energy from YU fans may help the Maccabees in their push for an upset.
“I think it’s going to be an electric atmosphere,” he said.
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California sues Oakland school district, saying district ignored order to address antisemitism
(JTA) — A large school district serving Oakland, California, is effectively defying state efforts to make it address antisemitism on its campuses, according to a lawsuit filed this week by the California Department of Education.
In January, the department ordered the Oakland Unified School District to send letters to families and staff condemning antisemitism and take several other steps. The lawsuit says the district failed to carry out any of them by the March 1 deadline.
The state filed suit on Monday in Alameda County Superior Court seeking a court order requiring the district to comply.
“OUSD has … unlawfully refused and failed to carry out the corrective actions,” the lawsuit says.
An OUSD spokesperson told the San Francisco Chronicle the district has a policy against commenting on pending litigation.
The dispute places Oakland schools in the middle of a broader national debate over how educators should address antisemitism amid the war between Israel and Hamas in Gaza. Many advocates say Jewish students need greater protection amid rising antisemitic incidents. Critics, however, argue that efforts to combat antisemitism are increasingly blurring the line between antisemitism and criticism of Israel or Zionism, raising free speech concerns.
In addition to requiring school officials to send districtwide letters condemning antisemitism, the state ordered staff training on nondiscrimination and political activity in schools, as well as a public presentation on the issue at a school board meeting.
The state also required the district to hold student assemblies at four schools — American Indian Model Schools, Thornhill Elementary, Montera Middle School and Oakland Technical High School — addressing the Holocaust, the meaning of the swastika and the harm caused by antisemitic imagery.
The dispute traces back to a series of complaints filed by Oakland attorney Marleen Sacks on behalf of the Oakland Jewish Alliance, a community group formed after the Oct. 7, 2023 attacks in Israel, alleging antisemitic incidents across the district’s schools.
After investigating, Oakland Unified issued a report in December addressing 17 complaints. The district concluded that discrimination against Jewish or Israeli individuals had occurred and that some practices in the district had contributed to what it described as a discriminatory environment.
Among the issues cited were pro-Palestinian posters displayed on campuses, teachers using instructional materials that presented the Gaza war from only one perspective, and staff using school resources to promote political advocacy related to the war.
The district also found that antisemitic graffiti had appeared on school property and acknowledged that some complaints about antisemitism were not addressed promptly.
State education officials intervened after reviewing the district’s findings and concluded that the remedies the district proposed were insufficient.
In a statement announcing the lawsuit, Sacks said she hopes the state’s intervention will force the district to address what she described as persistent discrimination affecting Jewish students.
“The District has been deliberately discriminating against and violating the rights of Jewish and Israeli students for years,” she said.
The case arrives amid broader legal disputes over antisemitism in California schools since the Oct. 7, 2023 Hamas attack on Israel and the war in Gaza that followed.
Last month, the Louis D. Brandeis Center for Human Rights Under Law and the advocacy group StandWithUs filed a separate lawsuit accusing the state of California, its Department of Education and several school districts of failing to protect Jewish students from harassment and discrimination.
That lawsuit argues that antisemitism has become widespread in California’s public schools and seeks federal intervention.
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California Police Open Hate Crime Probe After Assailants Attack 2 Jews Overheard Speaking Hebrew
Screenshot from video circulated on social media showing three unknown attackers punch two Israeli-Americans in San Jose, California on March 8, 2026.
Police in San Jose, California have opened a hate crime investigation after two Israeli-American Jews were overheard speaking Hebrew and then assaulted in broad daylight on Sunday.
“After arriving at a restaurant, they [the two Jewish men] were approached by three unknown individuals and punched multiple times, leaving one victim briefly unconscious,” according to a statement posted by the Jewish Community Relations Council (JCRC) for the Bay Area. “Both victims were transported to the emergency room and later released.”
JCRC is aware of a disturbing incident at Santana Row in San Jose in which two Israeli Americans were brutally attacked while speaking Hebrew. After arriving at a restaurant, they were approached by three unknown individuals and punched multiple times, leaving one victim briefly… pic.twitter.com/GZ9IkMnxfU
— JCRC Bay Area (@SFJCRC) March 10, 2026
An additional video from @jewishsf shows a closer vantage point of the assault.
According to one of the victims, one of the suspects uttered “f***ing Jew” while repeatedly beating him to the ground. pic.twitter.com/GClqx6lkRi
— JCRC Bay Area (@SFJCRC) March 10, 2026
Lior Zeevi, 47, and Daniel Levy, 48, waited for a table outside the Augustine restaurant on Sunday afternoon when the violence began. They told police that the three attackers used antisemitic language as they punched them.
According to one of the victims and local reports, one of the suspects said “f**king Jew” or “f**k the Jews” during the beating.
“Every punch connected directly to where they wanted, to the head directly. It was on purpose to hit and make maximum damage,” one of the victims told ABC7.
Levy lost consciousness briefly after one punch to the head on Sunday. The beating left him with his lower lip split and bleeding. Both men reportedly had swelling on their heads and faces following the attack.
According to ABC7, a witness also heard one of the assailants say, “Don’t mess with Iran,” apparently a reference to the current war in the Middle East.
Keanu Kahrobaie, a retail employee on Santana Row whose parents were born in Iran, filmed one of the videos and said he heard one of the attackers speak in Farsi while fleeing.
“The only logical thing I could think, other than to stop it, because there was way too many people, was to record it, because it could be used as evidence,” Kahrobaie told J. The Jewish News of Northern California. “They actually kind of carried him, then threw him to the ground, and then just continuously hit.’
San Jose’s Mayor Matt Mahan issued a statement condemning the attack.
“I’ve been in touch with Jewish community leaders and our police department regarding this heinous attack, and I will continue to update you as we make progress in our investigation,” he said.
“The attacks on two people speaking Hebrew in San Jose yesterday are reprehensible,” the mayor continued. “Our Jewish community is shocked and angry, and they have every right to be. In recent years in America, violent acts against Jews have nearly tripled and nearly 70 percent of all hate crimes involving religion target Jews.”
Mahan, who is now running for California governor, added that “this is a time to stand with our Jewish neighbors, support their freedoms, their rights, their full inclusion in American society, and it’s time to root out the hate and the ideologies that drive these kinds of violent acts.”
California Gov. Gavin Newsom’s press office also shared the video on Wednesday and wrote, “This is disgusting. Thank you, San Jose PD, for investigating.”
Marco Sermoneta, consul general of Israel to the Pacific Northwest, commented on the beating on X.
“Two American-Israelis brutally attacked in broad daylight in #SanJose just for speaking Hebrew,” he posted. “I call on California elected officials to condemn this vile, cowardly act and for law enforcement to address this grave incident swiftly and effectively.”
On Wednesday, San Jose police said that detectives at this time “have not located evidence indicating the assault would meet the elements of a hate crime.” However, the attack is currently being investigated as a hate crime as investigators continue to review evidence.
The local Jewish community “is very afraid for our safety following this brutal assault in broad daylight,” Tali Klima, a spokesperson for the Bay Area Jewish Coalition, told the San Francisco Gate. “Given the ongoing surge in antisemitism in recent years, we expect San Jose police and local officials to take this matter seriously and take proper action to address not only this specific incident but the overall climate of Jew hatred.”
The attack in San Jose follow an ongoing pattern of antisemitic acts targeting Jews and Israelis who are overheard speaking in Hebrew.
Last month, French tourists attacked three Israelis speaking Hebrew at a bar in Thailand, resulting in hospitalization for two to treat injuries that included broken ribs, damaged teeth, and back trauma. The bar’s employees reportedly joined in the assault, hitting the Israelis with batons.
In December, Israeli tourist Almog Armoza had to flee in Nepal’s capital Kathmandu when someone hit him from behind with an iron rod after hearing him recording a voice message in Hebrew. That same month, criminals targeted an Israeli tourist in Cyprus after hearing him speaking Hebrew on his cell phone outside a hotel. The victim’s father wrote on Facebook that “he was brutally beaten, injured in the head and face, and evacuated for medical treatment.”
The prior month, police arrested a 25-year-old Pakistani man who allegedly assaulted an Orthodox Jewish American tourist at Milan’s Central Station.
In July, Ran Ben Shimon, the coach of Israel’s national soccer team, spoke Hebrew with assistant coach Gal Cohen while walking in Athens. This prompted an assault from a man who yelled “Free Palestine.” That same day, a waiter in Vienna refused service to a group of well-known Israeli classical musicians after they confirmed to him that the language he overhead them speaking was Hebrew.
Jewish organizations have begun tracking the prevalence of Hebrew conversations triggering antisemitic incidents. Following the release of a report on antisemitism in Ireland earlier this month, Maurice Cohen, chairman of the Jewish Representative Council of Ireland (JRCI), stated that “a recurring feature is hostility triggered solely by Jewish identity or perceived Jewish identity, including visible symbols, the Hebrew language, or accent.”
The researchers looking at Irish incidents found that in 30 percent of cases, the antisemitism only began after some reference to Jewish identity.
Surveys following the Oct. 7, 2023 terrorist attacks against southern Israel show that many Jews have begun concealing their Jewish identities when in public.
In February, the American Jewish Committee (AJC) in partnership with Hillel International released a survey of Jewish college students revealing that 34 percent made an effort to hide their Judaism to avoid experiencing antisemitism and that 38 percent refrained from voicing support for Israel out of fear of target by anti-Zionist activists.
According to AJC research of the broader Jewish public in March 2025, 56 percent say they changed their behavior out of fear of antisemitism and 40 percent said they refrained from wearing or showing items that could identify them as a Jew. The previous year that number was 26 percent.
Much higher numbers of Jews in the United Kingdom report similar sentiments. When the UK’s Campaign Against Antisemitism activist organization polled on the question in November 2023, 69 percent of British Jews said they were less likely to show their Judaism in public. However, by 2025, the Jewish Landscape Report from the Voice of the People initiative reported that number had now risen to 81 percent.