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Inside the auction house driving the rare-book craze in the Orthodox world
(JTA) – Israel Mizrahi joined dozens of fellow connoisseurs of rare Jewish books last December to watch the livestream of Genazym, the hottest auction house in the market. A bookdealer by trade, Mizrahi was also on the phone being paid to advise a wealthy client who had signed up to make bids.
But as the auction proceeded, Mizrahi’s advice had little use. His trigger-happy client didn’t seem to care about established valuations: He ended up paying about $50,000 for a book estimated at half that price. “He just pressed the button and kept on bidding until the bidding was over,” Mizrahi said. “There was no convincing him out of it. He spent nearly $600,000 that day and there was no sense to it.”
Behavior that confounds veterans of the rare Jewish book market has become routine at auctions organized by Genazym.
Mizrahi recalled the sale in 2021 of a Passover Haggadah printed in the 1920s in Vienna. With attractive illustrations of a prominent 19th-century rabbi named Moses Sofer and his family, the book makes for a nice addition to a collection. It also happens to be very common.
“I sell copies for $100, and I have probably sold 150 copies in my life,” said Mizrahi, whose shop in Brooklyn is a mecca for Jewish book lovers. “It sold for about $5,500 at Genazym’s auction. I currently have it on sale still for $100.”
At the highest end of sale prices, a 16th-century first-edition Shulchan Aruch, a book of Jewish law, commanded $620,000 at a Genazym auction last September, while a copy of Noam Elimelech, a classic rabbinic treatise, printed in 1788, fetched $1.4 million four months later — in both cases at least doubling or tripling what experts thought the items were worth based on past sales of the same texts.
“Genazym has come on like a freight train into the world of Jewish auctions. Some of the prices realized are far beyond what this market has seen before,” said David Wachtel, the former Judaica consultant for Sotheby’s auction house.
Since Genazym’s first auction in 2017, it has sold some 1,900 books, manuscripts and other collectible documents for about $26 million plus commission, roughly $12 million above total starting prices, according to an analysis by the Jewish Telegraphic Agency of auction records on Genazym’s website. Genazym has increasingly outperformed the longest-standing Judaica auction firms in New York and Jerusalem.
A page from an illustrated Passover haggadah printed in Vienna in the 1920s. (Courtesy of Genazym)
It’s hard to tell exactly what’s driving the boom because the identity of Genazym’s customers is confidential and few flaunt their collections widely. One of the auction house’s owners, in a rare public comment, ventured that Jewish buyers are craving a connection with their heritage. What’s clear is that at a time when traditional libraries are cutting back on buying Jewish texts, Genazym is tapping into an emerging luxury market among Orthodox Jews — and fueling the rise of religious texts as both a status symbol and investment vehicle in some communities.
“I know the sellers, the customers and everybody involved and there is a new wealthy class of Orthodox Jews that have a limited range of things they can splurge on,” Mizrahi said. “They don’t go to Vegas, they don’t do crazy vacations. They keep kosher. So this is a way that they can splurge and show off.”
Rabbi Pini Dunner, who collects rare Jewish books, said investing in Judaica is likely attractive for some in the Hasidic community, whose religious observance is stricter than that of congregants at his Modern Orthodox synagogue in the Los Angeles area.
“There are people I know here in Beverly Hills who’ve got car collections worth tens of millions of dollars,” Dunner said. “In the Hasidic world that has no currency, just as the wow factor of a Picasso has no currency. An original manuscript or first-edition of the Noam Elimelech has a real wow factor, particularly if you can tell people the book sold for more than a million dollars at a Genazym auction.”
The impression that the Hasidic world has grown wealthier over the last decade or two is widespread and based, at least in part, on the proliferation of luxury products and services tailored for the community in places like Lakewood, New Jersey, and Kiryas Joel, New York. Weddings have become increasingly expensive and elaborate, fine dining options are common, and high-end kosher wine and liquor are more readily available.
“It wasn’t that long ago that sit-down dining was looked down upon or not even available. Now there are a plethora of options,” said Chaim Saiman, a law professor at Villanova University who studies the intersection of commerce and Jewish law. “It’s no secret that $200 bottles of Scotch appear at kiddush clubs all the time. $50 used to be a big deal, then $100 was a big deal, now we are at $200.”
Where the new wealth is coming from is not totally clear. Limited survey and U.S. Census data suggests that Orthodox Jews feel crunched by costs associated with practicing religion and that there are large pockets of poverty among them, particularly in Hasidic communities, according to Mark Trencher, the founder of Nishma Research, a nonprofit dedicated to studying the Orthodox Jewish community. The prevalence of large families also means that generational wealth can be harder to accrue for Orthodox Jews.
But there have always been high earners whose philanthropy has buttressed their communities, Trencher noted. “There are a lot of people in that community that are very successful in their businesses and they have large amounts of wealth,” he said. “Those people generally are huge donors to charities. From a financial perspective, those communities are probably doing much better than you would expect them to.”
Many of those high earners make their money through entrepreneurship rather than professional success in the white-collar world. Many nursing home chains — an industry valued at an estimated $171 billion and where growth is expected — have Orthodox owners. Amazon has also created new opportunities for Orthodox businessmen. Orthodox landlords, meanwhile, have benefited from skyrocketing real estate prices in places like Williamsburg, Brooklyn.
A page from a 16th-century first-edition Shulchan Aruch, a book of Jewish law, which fetched $620,000 at a Genazym auction. (Courtesy of Genazym).
Recent reporting in The New York Times about the Hasidic education system has provided a window into another stream of revenue for private businesses in the community. Entrepreneurs in the community have responded to the increased availability of government funding for special education in New York in recent years by establishing companies to service Hasidic schools, with the government footing the bill. In one example highlighted by the Times, a married Hasidic couple opened such a business in 2014 when they were 21 and 19 years old; in 2022, their company received more than $38 million in government funding.
The owners of another set of companies providing services to Hasidic schools appear to have used their windfall to purchase rare books through Genazym. The owners were indicted in January for allegedly billing the government for more than $1 million in childcare services that they never provided and otherwise defrauding the government out of more than $2.8 million.
Prosecutors are seeking to have the alleged fraudsters forfeit seven books and other documents as listed in a federal indictment. They include manuscripts with a rabbinic signature and rare books of blessing and Jewish law, all of which match items listed on Genazym auctions, where they sold for a total of about $274,000.
Buying Jewish texts at auction can seem like a savvy investment for buyers seeking to safeguard or grow their wealth. Before Genazym launched, a typical Genazym buyer might have invested in U.S. Treasury bills or the stock market, according to Wachtel, the former Sotheby’s consultant.
“I think Genazym has been able to convince people that this is a good vehicle for establishing and growing wealth,” he said. “That also dovetails with your ability to, let’s face it, show off. Somebody comes to your house, you can show them a first-edition Shulchan Aruch. But you’re not going to say, hey, come look at my T-bills.”
The auction house’s tactics appear tailor-made for this growing market. Its motto is “Own your heritage,” and it’s printed on the catalogs the company distributes through popular Orthodox magazines like Ami or Mishpacha or podcasts, places where people with no prior interest in books might encounter the hype. The catalogs also appear in synagogues in heavily Hasidic areas like Brooklyn or Lakewood, but without the prices printed on them so as not to violate a Jewish prohibition against discussing financial matters on Shabbat.
The descriptions in the catalogs emphasize any links that exist between the items for sale and notable rabbis from history, especially figures who established rabbinic dynasties that continue to exist today and who are revered by yeshiva-educated Orthodox Jews. The link might be a signature of a rabbi in a ledger from an old fundraising tour that took place 200 years ago. Or it might be that an important rabbi owned the book in question or even prayed out of it. Like a pair of pants of a prominent Israeli rabbi that drew widespread attention when they briefly went up for auction last month, these texts are seen by some as conferring holiness onto those who possess them. By virtue of their pedigree, these artifacts might even be seen as a segula, or Jewish protective charm.
In its promotional materials and live auctions, Genazym also uses more colloquial and hyperbolic language to describe its items than traditional auction houses, which tend to stick to the kind of terminology used by academic scholars.
“Genazym found a formula to make books and manuscripts really exciting for the layperson, especially in the Orthodox community,” said Yoel Finkelman, a former curator of the Judaica Collection at the National Library of Israel. “They are not using the vocabulary of experts, they’re using plain ordinary language, like ‘very old’ or ‘very rare.’ No one at Sotheby’s would ever refer even to a thousand-year-old book that way.”
Genazym’s unique approach extends to the delivery of items to buyers. A traditional buyer in the rare Jewish book market, like Michelle Margolis, Columbia University’s Jewish studies librarian, might only care that the book they bought is safely delivered. But with Genazym, the books come wrapped in a proper clamshell and velvet bag. “I rolled my eyes when my delivery arrived, but at the same time that’s a lot of investment,” Margolis said, adding that many other auction houses have been cutting costs, for example, by doing away with their customary printed catalogs.
Jacob Djmal, who lives in Brooklyn, has dabbled in Judaica collecting for many years, an interest he picked up from his grandfather. He remembers suddenly seeing Genazym’s advertising everywhere. “They started reaching out to you in every way possible, finding a demographic that wasn’t aware before. Every Genazym auction I have people texting me — ‘Did you hear about this? Did you hear about that?’ — as if something is happening that had never happened before.”
Sometimes, that is true. A breakout moment came during the December auction, when Genazym cleared $4.4 million in sales, about $2.6 million above total starting prices.
“If there was any doubt that Genazym were now the most commercially remarkable rare book auction house on Earth, the results of their latest Judaica auction this week put paid to that: essentially almost every lot sold for at least twice [the estimated amount],” a major British book collector living in France said on his anonymous Twitter account, which has around 110,000 followers, in December.
If there was any doubt that Genazym were now the most commercially remarkable rare book auction house on earth, the results of their latest Judaica auction this week put paid to that: essentially almost every lot sold for *at least* twice estimate…. 1/https://t.co/iAC4sQudIz pic.twitter.com/eeunjqWzAs
— Incunabula (@incunabula) December 13, 2022
It remains to be seen whether Genazym can challenge Sotheby’s Judaica division as the destination for sellers with the rarest and most valuable books. Last year, a medieval prayer book sold for $8.3 million at Sotheby’s and this year, the New York auction house is accepting bids for the oldest known copy of the Hebrew Bible, which is expected to fetch as much as $50 million.
But Djmal considers especially remarkable about Genazym is not just the high prices but also the way in which rare books have caught on among Orthodox youth as something cool. “My son and his friends in yeshiva are talking about these items,” Djmal said. “These books represent rabbis they have heard about from a young age.”
The team behind Genazym’s success is led by three brothers from the Stefansky family who live in Jerusalem and New York. Before starting an auction house they worked for many years as private dealers in the rare book market. Their names, Chaim, Moshe and Bezalel, rarely appear anywhere and they almost never grant interviews. Chaim Stefansky made an exception for the Jewish Telegraphic Agency and requested that this article not put him in the spotlight nor portray Genazym’s success as a product of his business acumen.
Stefansky said Genazym has tapped into a universal and deep-seated desire of people to strengthen their identities by connecting with the past. The Jewish community, he said, has been poorly served by an emphasis on historical and even current persecution.
“Always, we are victimized and we cry,” Stefansky said. “What we have in common maybe is that your grandmother and my grandmother were sharing the same bed in Auschwitz. Give me something positive of my past to be proud of. Your heritage has not only sorrow but also a happy, rich, and huge intellectual tradition. So Genazym comes and tells people about their heritage. It’s yours. It belongs to you.”
He said the same thing can be done with any ethnic or religious group.
“If you go to the Irish community and press the right buttons in terms of what you know that every Irish person is extremely proud of, I think you’ll be very successful,” Stefansky said.
He rejected the impression that Genazym’s buyers come primarily from the ranks of the nouveau riche in the Hasidic world.
“It’s coming from all sections,” Stefansky said. “People will say that there’s a lot of fresh money in the market. But we also have very good old money. We have institutions. And, also, the regular man. Mostly, the regular man, who never knew he could have access to any of this.”
One of the only customers who agreed to be identified and interviewed for this article is Rick Probstein, who says he’s spent more than $100,000 at the company’s auctions. He can’t remember when he started seeing Genazym catalogs but he had never collected Judaica before, which is perhaps surprising given that he’s an Orthodox Jew who’s been working in the collectibles business since he was a child trading baseball cards.
Today, at 53, Probstein is one of the largest sellers of sports collectibles in the world, operating through a dedicated account on eBay. “I run a humongous business — I am doing something like $160 million a year,” he said of his sales volume.
Probstein, who lives in Passaic, New Jersey, had long felt a pang of guilt about the lack of Jewish content in his collection. “I collect things but what do I have of my own heritage?” he recalled thinking to himself. “So when I started getting the catalogs, I said, ‘I gotta be a good Jew.’ I started bidding on things and I got really into it.”
Once Probstein got started, the Stefansky brothers began checking in on him, providing concierge service and cultivating him as a client.
“This is a boutique run by a Jewish family with a personal touch,” Probstein said “They call me on the phone, saying, ‘Rick, did you get the catalog? What did you think? Here are some items that you could really like.’”
Bidding on Genayzm items is not purely sentimental for Probstein. “I’m putting real money into it because I think that from an investment standpoint, it has a lot of upside,” he said.
Still, the items he buys tend to have personal significance.
“I am partial to items relating to the Chofetz Chaim,” Probstein said, referring to the rabbi and Jewish scholar Yisrael Meir Kagan, who died in 1933. Probstein’s oldest son is named Yisrael Meir in his honor. The Chofetz Chaim also appeals to Probstein because of his writings about lashon hara, the prohibition in Jewish law against speaking evil of people. “I think that speech is important and he’s sort of the embodiment of that,” Probstein said.
Genazym has sold six letters and a handwritten blessing signed or written by the Chofetz Chaim at prices ranging from about $16,000 to $68,000.
Ever since Probstein started collecting Judaica, these items have served as a draw for family and friends visiting his home.
“People in my community that come over for kiddush [refreshments after Shabbat service] know that I have this stuff and they always want to see it,” Probstein said. “Nobody ever looks at my sports memorabilia collection because it’s in my office but my Judaica stuff is in my house. They look at the letters and talk about the historical context. People love it.”
The revelation that so many Jews appear fascinated with their own history and want to engage with scholarly tradition comes at a time when many Jewish libraries have been struggling.
The library of the Jewish Theological Seminary in Manhattan, which has the most comprehensive and significant collection of Jewish books outside of Israel, has seen its footprint downsized amid budget cuts at the Conservative movement seminary. Also under financial pressure, American Jewish University was forced to sell its Bel Air campus in Los Angeles, which housed a library. Hebrew Union College, meanwhile, opted to end its Reform rabbinical training program in Cincinnati and even though the campus library has survived the cuts, financial uncertainty remains.
Genazym’s populist approach might hold lessons for Jewish institutions and university libraries with significant Judaica collections that hope to engage the public around books.
“The lesson is to lay off the snobbery a little bit,” said Finkelman, the former Judaica curator at the National Library of Israel, which is slated to reopen in a new and more accessible space later this year. “The goal of public institutions is to enable preservation but also to enable public access and public education. There are great stories in books and archives.”
Finkleman said he has encountered sneering reactions to the way Genazym promotes books, and they are similar to the response in the United States when the pop star Lizzo played a crystal flute that belonged to James Madison on stage at the Library of Congress.
“There are echoes of the same thing here,” he said. “Get out of the snobby ivory tower and realize you are preserving history for people.”
—
The post Inside the auction house driving the rare-book craze in the Orthodox world appeared first on Jewish Telegraphic Agency.
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We need to talk about New Jersey’s Jewish master of literature. No, not that one
Philip Roth and Judy Blume were born five years apart in the 1930s. Both grew up in New Jersey, in the crucible of Jewish American suburban assimilation. Both were haunted by the Holocaust, news of which trickled stateside just as they were nearing adulthood. And both are literary icons.
But they’re icons of different kinds.
We see Roth as a giant of American Jewish literature, and Blume as a giant of American children’s literature. Within that distinction is a kind of tacit hierarchy. Roth was perceived as a writer for serious adults with serious concerns; Blume, as a writer for girls with girlish concerns. When Roth wrote about diaphragms (see Goodbye, Columbus) it was a bracing examination of shifting sexual mores at an inflection point in American culture. When Blume did, in Forever, it was sex education with a narrative twist.
I’ve been reading Mark Oppenheimer’s new biography Judy Blume: A Life, and thinking a lot about that hierarchy. I’ve read and loved a decent amount of Philip Roth, and a lot of Judy Blume. (I’ve written about both of them for this publication.) But I have a stronger relationship with her work than with his. One measure of a great novel is the dimensionality with which a reader experiences it. Do you see the characters as you read, smell their surroundings, hear their music? With Blume, my answer is always “yes.” With Roth, it’s “sometimes.”
So why have I, like many others, tended to think of Roth as an Important Writer, and Blume as merely an important writer to me?
This is a classic conundrum when it comes to children’s literature. As Alison Lurie wrote in her Pulitzer Prize-winning novel Foreign Affairs — which I am, by coincidence, also reading right now — children’s literature is the “stepdaughter grudgingly tolerated” in any English department. We must read extensively to grow up well, but there is a sense that anyone who stays overly attached to the things they read in those early years has somehow gone developmentally awry.
The book that has most influenced me is almost certainly Anne of Green Gables by L.M. Montgomery, but for much of my adult life, I would never have named it if a stranger asked me about my favorite novel. Not just because doing so would have seemed like a bit of a faux pas — what if that stranger thought I was childish, rather than merely open to the joys of childlike wonder? — but because it felt private. Like the part of me that loves that red-headed orphan beyond measure was too personal to share.
Roth and Blume both made careers out of writing about things that felt too personal to share. Both were taboo breakers, who experienced the vicious backlash that can accompany such transgression.
But Blume broke taboos in what might be seen as safer ways. Roth engaged with the unspeakable; she attacked the impolite. By being open about the stranger parts of girlhood — the bleeding, the sexual experimentation, the friendships that collapse in ways neither party really understands — her work made it feel a little safer to be a girl. The intimate things could now be intimate, but shared.
A tragic literary paradox is that women writers often need to win male readers to be taken seriously. Once they’re known as a writer who women like, the spectre of “chick lit” attaches itself to their work, a phenomenon that predates the development of that label by centuries. Aphra Behn, one of the first professional women writers, broke boundaries in the 17th century only to be dismissed by the 18th as a lightweight who was too open about sex. I once spent a six hour drive from Chicago to St. Louis fighting with my progressive-minded college boyfriend about his reluctance to read Jane Austen. The fight wasn’t really about him; Persuasion was never going to be quite his style. It was about my sense that the things I liked lost respect in some vaguely defined public eye because people like me liked them.
On a certain literary level, it’s strange to argue that Judy Blume should be considered as great an American Jewish literary master as Philip Roth. Her sentences are simpler. So are her themes. Her approach to great American issues, like race, can be hamhanded. (To be fair, Roth’s could, too.)
But on another level, I think it’s not just reasonable but right to define great literature in part by its impact. Books are meant to deepen our connection to the world. They are meant to brighten our experience of life. They are meant to help us understand ourselves and our neighbors. Few American authors have done either of those things more powerfully, or for more people, than Judy Blume.
The release of Oppenheimer’s book has been clouded by the mystery of why Blume fell out with the author after reviewing his first draft. As a reader, I understand: Nothing is more enticing than a mystery. But I find it, frankly, sad that the first in-depth accounting of how Blume came to be a writer of such impact has been clouded by the desire for an accounting of what mysterious rifts opened between her and her biographer.
By 1964, Oppenheimer writes, Blume’s “specific milieu of suburban Jewish middle-class ease was nationally recognizable,” thanks to Roth’s work. When Blume had not yet started to write, Roth had produced a “shorthand for a kind of tacky, nouveau riche suburban Jewish experience.”
But he had done so for only a select portion of that populace: the young man on the come-up, the wealthy, bored girl trying to throw off her parents’ values without breaking herself off from their comfortable lifestyle.
The unspoken others in that vision — the basically good mothers, the mostly obedient daughters — needed their own chance to be recognizable, too. They were just as interesting, only, perhaps, in quieter ways. The literature of American Jewish life isn’t just more complete because Blume gave them voices. It’s better, too.
The post We need to talk about New Jersey’s Jewish master of literature. No, not that one appeared first on The Forward.
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Israel Continues to Kill Key Iranian Officials as Netanyahu Says Iran Can No Longer Build Missiles, Enrich Uranium
Israeli Prime Minister Benjamin Netanyahu speaks during a press conference, amid the US-Israel conflict with Iran, in Jerusalem, March 19, 2026. Photo: REUTERS/Ronen Zvulun/Pool
Israel continued its efforts to kill key Iranian officials and destabilize the regime on Friday, one day after Israeli Prime Minister Benjamin Netanyahu praised what he described as the military’s unprecedented achievements three weeks into the war.
The Israeli military said on Friday it killed Islamic Revolutionary Guard Corps (IRGC) spokesperson Ali Mohammad Naini in an overnight airstrike against regime targets across the Iranian capital of Tehran.
“Naini disseminated the regime’s terrorist propaganda to its proxies across the Middle East,” the military said, describing him as a central figure in messaging tied to attacks against Israel.
Kasra Aarabi, director of IRGC research at United Against Nuclear Iran, described Naini’s death as “a significant blow to the regime’s psychological warfare and propaganda operations — an increasingly central pillar of the IRGC’s current war strategy.”
Iranian state media had reported his death earlier in the day.
The Israeli military also announced on Friday that, two days ago, it killed a key, senior commander in Iran’s intelligence ministry, Mahdi Rostami Shamastan, in an airstrike in Tehran following a joint operation involving Israel’s Military Intelligence, Mossad, and Shin Bet.
The Israel Defense Forces (IDF) also said on Friday that it killed the Basij militia’s intelligence chief, Esmail Ahmadi, in a strike in central Tehran.
ELIMINATED: Esmail Ahmadi, Head of the Intelligence Division of the Basij Force, as well as several other senior commanders in a strike on the senior leadership of the Basij Force in the heart of Tehran.
Ahmadi played a central role in advancing and executing terror attacks… pic.twitter.com/M9mwVmlvH7
— Israel Defense Forces (@IDF) March 20, 2026
The Iranian regime uses the Basij paramilitary force, which is affiliated with the IRGC, to violently suppress protests and crush political opposition across the country.
“Ahmadi played a central role in advancing and executing terror attacks carried out by Basij Forces,” the IDF posted on social media. “He was also responsible for enforcing public order and the regime’s values on behalf of the IRGC and leading major suppression operations during the recent internal protests in Iran.”
Ahmadi was killed earlier this week in the strikes that targeted and successfully eliminated other senior Basij militia members, including top commander Gholam Reza Soleimani and his deputy, Seyyed Karishi.
The IDF’s announcements came after Netanyahu on Thursday vowed the campaign against Iran will continue “as long as necessary” until all objectives are met.
Speaking at a press conference, Netanyahu reiterated the war’s three main objectives, emphasizing the dismantling of Iran’s nuclear program, the destruction of its ballistic missile capabilities, and the creation of conditions for the Iranian people to determine their own future.
“Today, after 20 days [of conflict], I can tell you: Iran does not have the ability to enrich uranium … and it does not have the ability to produce ballistic missiles,” the Israeli leader said. “Not only did we destroy the existing missiles [and nuclear components], but we seriously damaged the industries that make it possible to produce them.”
He also stressed that Israel is operating on all fronts — by air, on land, underground, and across the Caspian Sea — where, this week, Israeli forces launched their first attack on Iranian Navy targets since the outbreak of the war.
“A revolution cannot be made from the air; there are also ground-based options,” Netanyahu said.
“We have eliminated the political and military top command, the [Islamic Revolutionary Guard Corps] and the Basij,” he continued.
On Tuesday night, the IDF killed Iranian Intelligence Minister Ismail Khatib in Tehran during a precision airstrike carried out with a narrow window of real-time intelligence.
Appointed in 2021, Khatib led Iran’s Ministry of Intelligence, a central pillar of the regime’s repression apparatus, overseeing espionage, covert operations, and intelligence activities targeting both domestic dissent and foreign adversaries, including Israeli and US targets.
He also played a central role during the regime’s brutal crackdown on internal opposition, including the latest nationwide anti-government protests, which security forces violently crushed, with thousands of demonstrators tortured and killed.
Khatib’s assassination was part of an ongoing wave of targeted killings of senior Iranian officials in recent days, further weakening the regime’s leadership and operational networks.
During Thursday’s press conference, Netanyahu praised Israel’s recent military and strategic successes, presenting them as a defining moment for the country’s strength and influence in the region.
“I promised that we would change the Middle East — and we have changed it beyond recognition. The State of Israel is stronger than ever and Iran is weaker than ever,” he said.
“We have turned Israel into a regional power, and some would say … into a global power,” he continued. “The relationship between me and my friend [US President Donald Trump] is unprecedented, and together we are leading the fight of the free world against the forces of evil.”
Earlier this week, the Israeli Air Force also killed Ali Larijani, secretary of Iran’s National Security Council, in what was the most significant assassination since the killing of former Supreme Leader Ayatollah Ali Khamenei at the start of the campaign on Feb. 28. Larijani was widely believed to be running the country following Khamenei’s death.
With the military campaign escalating, Israeli forces have now been authorized to carry out targeted assassinations of senior Iranian officials without requiring approval from higher command.
Netanyahu also said he had instructed intelligence officers to “act so that the Revolutionary Guards’ killers know we will hunt them down in the cities as well.”
“It’s too early to say whether the Iranian people will take advantage of the conditions we are creating to take to the streets,” the Israeli leader said. “I hope so — but it will depend only on them.”
“I see this war ending much faster than people think,” he continued. The Islamist regime’s collapse “will not happen in one day, but we can already see the cracks.”
According to a recent intelligence assessment, the Iranian regime shows no signs of surrender and remains far from collapse, and Israeli officials have been warned that the war could continue for weeks, the Israeli news outlet N12 reported.
Even though there have been demonstrations in Iran in recent days, this latest assessment shows that they have been limited to a few locations with relatively small numbers of participants, and that the regime’s brutal repression continues to instill fear.
However, a senior Israeli source also told the outlet that the regime is in a state of “complete chaos,” with Jerusalem seeing increasing signs of a breakdown in the regime’s systems in Tehran.
“There is no one there at the moment who is taking the orders, and the government vacuum is deepening,” the official said, adding that Israel is “working to create a breaking point” for the regime.
“The goal is for the Iranian public to understand for itself, through the reality on the ground, that this regime has reached a ‘game over.’ We want to create the conditions in which the Iranian people feel they have an opportunity to take their fate into their own hands and take to the streets,” the source reportedly said.
Israel’s campaign is increasingly focused on dismantling Iran’s internal repression systems, aiming to create a leadership vacuum and logistical breakdown that could hinder the regime’s ability to respond if mass protests erupt again.
Israeli forces have carried out targeted strikes on senior Basij and IRGC officers, destroyed infrastructure used to suppress protests, and launched cyber operations to disrupt internal security communications and coordination, crippling the regime’s ability to redeploy its forces effectively.
So far, Israel says it has dropped some 10,000 munitions on targets linked to the IRGC, Basij, and other internal security forces, delivering a devastating blow to the regime’s security apparatus.
Late Tuesday night into Wednesday morning alone, around 300 Basij commanders and field officials were killed in a wave of strikes on key command and operational centers, according to Iran International.
During Thursday’s press conference, Netanyahu expressed pride in the Israeli people for their steadfast stand, praising their resilience and unity in the face of ongoing conflict.
“I know how difficult it is to stay in the security rooms and showers, and I understand the challenges with studies, businesses, and reservist duties. Your patience gives us the strength to keep fighting until we achieve the campaign’s objectives,” he said.
“Continue to stand tall, continue to stand with us, and with God’s help, together, we will stand and together we will win.”
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Israel Ranks 8th in World Happiness Report as ‘Extraordinary’ Resilience Masks War Toll
An Israeli flag waves as Israeli Air Force planes fly in formation over the Mediterranean Sea during an aerial show on Israel’s 74th Independence Day on May 5, 2022. Photo: Reuters/Amir Cohen
Israel held on to its spot in the world’s 10 happiest countries, placing eighth in the World Happiness Report published Thursday, even as the country continues to grapple with war, instability, and trauma.
A key takeaway from this year’s data is the performance of younger Israelis. Those under 25 stand out not just domestically but globally, placing third worldwide and emerging as the most content group in the country. That contrasts sharply with peer countries, where younger cohorts are faring far worse. In the US, for example, they sit at 60th.
Across Israel’s population more broadly, other age groups also post strong results, averaging around 11th place.
In the overall country rankings, Finland secured the top spot once again, marking nine consecutive years in first place. The US ranked 23rd, while the UK and France came in at 29th and 35th, respectively.
The UN-backed World Happiness Report tracks how people rate their lives overall, not how they feel in a given moment, so extreme turmoil such as war may not be accurately reflected. Its scores draw on a three-year average and factors such as income, health, social support, and generosity, which can mute the immediate effect of shocks such as war.
The report’s emotional data is less reassuring. Measures of worry, sadness, and anger show Israel climbing from 119th before the war to 39th, while trust in public institutions has kept weakening. On perceived corruption, Israel now ranks 107th.
One of Israel’s leading demographers, Sergio DellaPergola of the Hebrew University in Jerusalem, also noted the findings should be read with some caution because they reflect an average from 2023 through 2025, rather than a snapshot of current conditions. Still, he said, that period itself was marked by “war, disturbances, and great sorrow,” making Israel’s high ranking “quite extraordinary.”
“We see many countries in the West much more developed economically than Israel with much lower rates of optimism,” he told The Algemeiner. “The explanation must come not so much from the contingencies of the situation, but from deeper social forces that exist in Israeli society.”
DellaPergola pointed to what he described as a deeply rooted culture of solidarity. “The feeling of togetherness is what keeps morale high,” he said. “We are all on the same boat. We have first of all to survive, but also we have to win.”
He described how that dynamic plays out in daily life under fire. “You rush to the shelter, and the atmosphere is paradoxically happy,” he said. “People circulate jokes, encouragement, funny comments.” In his own building, he added, “there is a sense of mutual help, like an extended family.”
“This is one of the secrets of the extraordinary resilience of the Israelis under these deplorable and very sad circumstances,” DellaPergola said.
That cohesion, he said, is reinforced by demographic patterns that distinguish Israel from much of the West. “The nuclear family has kept a role which has been lost quite completely in Western Europe,” he said. “There is still a belief that there is a future for your children.”
Even within Israel’s relatively strong showing, DellaPergola noted important internal differences. “Paradoxically, perhaps the most optimistic are also the most religious,” he said, pointing to surveys showing a clear link between religiosity and optimism despite lower average income levels. “Among the younger, the proportion of religious [people] is higher, and so the level of optimism increases.”
“Whatever it is,” he added, “Israel remains, even under pressure, a very exceptional case.”
Anat Fanti, a happiness policy researcher at Bar-Ilan University, said the results should not be read as evidence that the war has had limited impact.
“Israel’s result in this year’s World Happiness Report does not erase the psychological and social cost of the war,” she said. “On the contrary, it highlights the gap between the resilience of Israeli society and the difficult emotional reality of daily life.”
“The fact that Israel is still ranked 8th in the world, and that young Israelis in particular are ranked 3rd, points to the strengths of Israel’s population in comparison to other countries,” she added. “At the same time, the rise in worry, sadness, and anger, together with the erosion of public trust, makes clear that resilience is not immunity.”