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New report from Pew Research Center provides interesting information about high number of Jews who still identify as Jewish
By BERNIE BELLAN A recent report from the Pew Research Center offers some interesting information about adult Jews in Israel and the United States. According to the report, 80% of the world’s Jews live in those two countries – which explains why there is no reporting about Jews in other countries.
Similar to the situation we reported on with respect to the Census of Canada in 2021, the Pew Report notes that “people may identify as Jewish in a multitude of ways, including ethnically, culturally, religiously or by family background. In this report, we use the term “Jewish” to mean only religious identity, because the survey questions used in the analyses ask about a person’s current religion and what religious group they were raised in (their childhood religion).”
It should be noted that the Canadian census allowed respondents to identify as Jewish both by religion and by ethnic identity. As a result, there were great disparities in the numbers who responded they were Jewish in both categories.
In a December 2023 article we noted that “Of all Winnipeg respondents only 6,700 reported that both their ethnic origin and their religion was Jewish. Yet, 10,700 people in total reported that at least one of their ethnic origins was Jewish, while 11,170 reported their religion was Jewish.”
As a result, after we did a cross-comparison of figures for both categories, we arrived at the conclusion that, at a maximum, the total possible number of individuals who identified as Jewish – either by religion or ethnicity, was 14,270. (But, when you consider, for instance, that of the 10,700 respondents in the census who reported their ethnic origin as Jewish, 1,080 reported their religion as Christian, it gives you some idea how amorphous Jewish identity is.)
The Pew Report, as noted, concentrated only on determining how many Jews in Israel and the United States reported their religion as “Jewish.”
Some of the findings of the report were:
• Most people who were raised Jewish in Israel and the U.S. still identify this way today, resulting in high Jewish retention rates in both countries – though it’s higher in Israel than in the U.S.
Leaving Judaism
• In the U.S., about a quarter of adults who were raised Jewish no longer identify as Jewish.• In Israel, fewer than 1% of adults who were raised Jewish no longer identify as such.
• Most adults who have left Judaism in both countries now are unaffiliated (i.e., they identify religiously as atheist, agnostic or “nothing in particular”).
Entering Judaism
• Most Jewish adults in Israel and the U.S. were raised Jewish, meaning the “accession” (or entrance) rates into Judaism are fairly low in both places.
• But of the two countries, the U.S. has the higher accession rate, with 14% of Jewish Americans saying they were raised outside of Judaism, compared with just 1% of Israeli Jewish adults.
The report delved further into the question of the affiliation of individuals who said their religion was Jewish, but who no longer identify as Jewish.
• In Israel, only 1% of individuals who were raised Jewish said they are now not religiously affiliated. (The number who said they now had another religion was so low that the Pew Report gave the figure as 0. I wonder though, how “Jews for Jesus” – which has a considerable following both in Israel and the U.S. would be taken into account in reports about the number of Jews in the world? Are “Jews for Jesus” still Jewish – even if they consider themselves Jewish? It’s questions like this that make me wonder about the reliability of surveys that claim to provide credible information about how many Jews there are in the world.)
• In the U.S., however, the Pew Report noted that “17% of adults who were raised Jewish now identify as unaffiliated, while 2% now identify as Christian and 1% now identify as Muslim.”
In an earlier study, conducted in 2021 also by the Pew Research Centre, Jews were asked what were the most important aspects of their identifying as Jewish. I’ve written about that report before because I found the answers so fascinating. (I’ve noted that having a good sense of humour was considered an essential part of being Jewish by 33% of respondents, as opposed to only 3% who said that observing Jewish law was an essential part of being Jewish. But don’t tell that to the Winnipeg Council of Rabbis, who insist that the Simkin Centre serving kosher food – even when almost half its residents aren’t even Jewish, is essential to the Simkin Centre.)
Here, again, are the results of that survey:
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The Nakba exhibit and the importance of historical context
By NOAH STRAUSS When I went to the Nakba Exhibit, I was shocked, not by the contents of the exhibit but by its size. The exhibit was tiny in my eyes, and I thought the amount of outcry was excessive for an exhibit that is less than 500 words. It felt like every other day the National Post had an article about the exhibit, criticizing different aspects of it. But then I had a realization: the exhibit was never criticized because it was “too” big, but because of the contents of it. When I was toured by the curator, I actually asked her, “Where is the rest of it?” I was confused because I had been misled by the media to believe the size of the exhibit was massive.
I believe that every human being should be able to live a free life. No human should be bullied for who they are. That is not okay, and to some credit, the Nakba exhibit does cover this. But where my problem now comes into play is the fact that the museum fails to portray the full history surrounding the Nakba.
The museum is publicly funded; our taxpayers’ dollars go there. It is supposed to represent our nation and our beliefs, not take a side on history. The Museum did exactly that. It took a side, and guess what? It caused chaos.
Whenever asked why it does not show the other side of history, the museum would always say something along the lines of: our space is limited, the focus of the exhibit is solely the Nakba, etc. But to me, these are excuses, and I will call that out.
For context, the Nakba was an event that occurred around 1948 after the 1947 UN Partition Plan. The Nakba continued until about 1949. During this time, approximately 750,000 Palestinians were either forced out or left what is now Israel.
The Museum is contributing to concerns surrounding the rise of antisemitism. The Museum has failed to mention that during the same era as the Nakba, hundreds of thousands of Jewish people were displaced from Middle Eastern and North African countries, with many forced to leave because of their religion.
Context matters. Yes, 750,000 Palestinians were displaced, but what happened during the same era also left hundreds of thousands of Jewish people without homes. When a visitor with no historical context walks in to see what the “Jewish” people did to the Palestinians, of course they’re going to blame the Jews. Because it makes me, a Jewish person, look terrible.
In my view, the exhibit contributes to concerns about growing antisemitism by presenting an incomplete historical narrative.
But then, as Jewish people, we need to know when it’s time to move forward. We need to focus on how we can positively portray the Jewish community and show the world who we are, rather than allowing others to define us through a one-sided historical narrative.
Noah Strauss is a 15-year-old Gray Academy student
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Trump is still going after Palestinians in the U.S. Jews must keep protesting those antidemocratic efforts
Mohsen Mahdawi, a 35-year-old Palestinian, has been a permanent resident of the United States for the past 14 years. And as the U.S. government presses ahead with efforts to deport him over his pro-Palestinian advocacy at Columbia University, more than 1,000 Jews have come forward to defend him by signing an open letter I authored.
Why? At a time of particularly fractious division in the Jewish community over issues related to the Israeli-Palestinian conflict, how is it possible that so many Jews have come together in support of a Palestinian activist?
One key reason is that the government is seeking to infringe upon the rights of someone who neither engaged in acts of violence nor supported them. In July, the Second Circuit Court overruled a prior district court judge’s dismissal of the deportation case against Mahdawi, giving new energy to the government’s efforts.
Mahdawi has committed no crime; the government has not even bothered to accuse him of doing so. Instead, he simply gave voice to his belief in the necessity of freedom for his people.
Jews of all ideological stripes can and should agree that it is wrong to penalize someone for the expression of their political views. They don’t need to go far back in time to recall that such tactics have often been used against Jews themselves — in the Soviet Union to suppress refuseniks who sought to manifest their identity as Jews; in the U.S. during the McCarthy era; and, most ominously, during the dark age of Nazi totalitarianism.
In drafting an open letter defending Mahdawi, focused on the attack on his political rights, I hoped that a diverse range of Jews would be willing to acknowledge that whether they agree or disagree with Mahdawi, the government’s targeting of him represents a threat to all of us.
I know Mahdawi personally. We met at a peace-building retreat in the summer of 2024. He was an enormously compelling presence who drew people together through his preternatural calmness and clarity of purpose.
Since then, I have come to see him as a unifier, not a divider. He’s an advocate of peace, not war. And he has the potential to become a leader of enormous charisma and potential.
So why has the Trump administration devoted so much attention to persecuting a Palestinian student who has repeatedly called out antisemitism, including at a Palestinian solidarity rally at Columbia?
The sad reality is that Mahdawi, like his fellow Columbia student Mahmoud Khalil, is being persecuted for the crime of being Palestinian.
The U.S. State Department came up with the logic-defying claim, in March 2025, that Mahdawi’s activities at Columbia “would have a potentially serious adverse foreign policy consequences and would compromise a compelling U.S. foreign policy interest.” If this administration truly wishes to advance its foreign policy interests, then it should focus on reconstructing Gaza and building a framework for peace between Israelis and Palestinians, not targeting a devoted adept of non-violence like Mahdawi.
Many who signed the letter in support of Mahdawi joined in for the simple reason that they believe it is un-American to discriminate against people on the basis of their political views. Some who added their names felt, as I did , that there was another compelling reason to sign on: that Mahdawi’s activism gives the lie to the prevalent myth that to be pro-Palestine is to be antisemitic. This proposition gets buried in the raging discourse around antisemitism and Israel today.
It is essential to recognize that support for the cause of Palestinian freedom and self-determination is not the political or moral equivalent of antisemitism. It is a precondition to a world in which Israeli Jews and Palestinians live peaceably together. And it is a cause that Jews, by virtue of their own historical experience of exile, should be eminently capable of both understanding and supporting.
Mohsen Mahdawi perfectly exemplifies the position. He is fierce in his advocacy for Palestinian rights. And he is fierce in his opposition to all forms of identity-based discrimination, including and especially, antisemitism. He deserves better from the U.S., and we Jews must vigorously oppose the profound miscarriage of justice being directed against him.
David N. Myers teaches Jewish history at UCLA.
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Lawmakers seek 100-foot buffer zone around houses of worship to protect prayer goers from protests
(JTA) — A bipartisan group of lawmakers introduced a federal legislation Thursday in the House and Senate aimed at protecting houses of worship from disruptive demonstrations, following a series of protests outside of synagogues this year.
The Right to Worship Act was introduced by Sens. Ted Cruz, a Texas Republican, and Elissa Slotkin, a Michigan Democrat, alongside Reps. Brad Knott, a North Carolina Republican, and Tom Suozzi, a New York Democrat. It would establish a 100-foot “buffer zone” around houses of worship during religious services — mirroring similar legislation recently enacted in New York.
“The First Amendment guarantees every American the right to freely exercise their faith, and Congress has a duty to ensure that guarantee is met,” Cruz said in a statement Thursday.
The legislation would also establish civil penalties for offenders and provide pathways for individuals, including state attorneys, to seek court orders and damages in federal court. While the legislation would target protesters who knowingly disrupt scheduled religious services, houses of worship would not be required to make their schedules public.
The bill’s sponsors say the measure is aimed at conduct rather than the content of protesters’ speech.
“No one should have to push through a hostile crowd or shout over a bullhorn in an attempt to pray,” said Jonathan Greenblatt, the CEO and national director of the Anti-Defamation League, which helped lawmakers draft the legislation.
It’s the latest attempt at passing federal legislation aimed at insulating houses of worship from protest, following Suozzi’s “SACRED Act” legislation, a similar bill he introduced in April but which has not progressed in the House.
Those efforts have now been joined by Slotkin, who is Jewish, and Cruz, who has often taken aim at antisemitism within the Republican coalition over the past year.
“Exercising your right to worship should not require you to exhibit particular courage as you enter your synagogue, church, mosque, temple, mandir, or gurdwara,” Suozzi said in a statement.
The New York City Council passed a local buffer zone bill in March following a series of pro-Palestinian protests outside of synagogues that hosted Israeli real estate expos. While Jewish groups and leaders heavily advocated for the measure, it also faced opposition from civil rights leaders who said it would have a chilling effect on First Amendment protections.
This article originally appeared on JTA.org.
The post Lawmakers seek 100-foot buffer zone around houses of worship to protect prayer goers from protests appeared first on The Forward.
