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With goblins, spellcasters and delis, board game makers are imagining new Jewish worlds
(JTA) — Running a not-so-Zagat-rated deli, dropping into a Chinese restaurant for Christmas Eve dinner and acting out a bat mitzvah that involves a vampire — for contemporary board game fans, those can be all in an evening’s play.
That’s because a crop of new games aims to merge Jewish ideas and experiences with the aesthetics and language of games such as Dungeons & Dragons. Dream Apart places players in a fantastical reimagining of a 19th-century shtetl, for example, while J.R. Goldberg’s God of Vengeance draws inspiration from the Yiddish play of the same name. In the games in Doikayt, a collection released in 2020, players can literally wrestle with God.
Known as tabletop role-playing games because they ask players to take on a character, these games and their creators imagine exciting new worlds, subvert classic tropes in fun and irreverent ways, and reinterpret Jewish history and identity.
Tabletop role-playing games like Dungeons & Dragons and Call of Cthulhu have exploded in popularity over the past several years, with many — including at least one group of rabbis — picking up the Zoom-friendly hobby during the height of the COVID-19 pandemic. But the new Jewish games aim to do more than just provide a diversion or even an escape.
“Depending on your family, depending on your synagogue, depending on your community, you may have gotten more or fewer options of what Jewishness could mean in your imagination,” said Lucian Kahn, who created a trilogy of humorous Jewish role-playing games.
“What some of these games are doing is opening that up and pointing to alternate possibilities of imagining Jewishness, not as a way of converting anyone to anything else, but just as a way of showing the tradition is enormous,” he added.
Kahn is the creator of If I Were a Lich, Man, a trilogy of humorous games whose name is a mashup between a “Fiddler on the Roof” song and an undead character, the lich, that frequently appears in fantasy fiction and games. In the title game, players are Jewish liches — spellcasters whose souls, in the lore of Dungeons & Dragons, are stored in phylacteries, the Greek word for tefillin used by Jews in prayer. Representing the four children of the Passover seder, they debate how their community should address the threat of encroaching holy knights.
In some cases, the association of Jews with monsters has given rise to charges of antisemitism — the goblins of “Harry Potter” offer a prime example. But Kahn said he sees Jewish-coded monsters, and queer-coded villains, as figures of resistance.
“There’s a long tradition of looking at the monster and seeing that the reason why these are monsters is because the people who have oppressive power have decided that these are going to be the enemies of the ‘good’ oppressive powers,” Kahn explained. “But if you don’t agree with their ideology, if you’re seeing yourself as being a member of a marginalized community and being in opposition to these oppressive powers, then you can look at the qualities assigned to these monsters and some of them are qualities that are good.”
For Kahn, Jewish-coded monster characters also provide more of an inspiration than the archetypes of more traditional games.
“Maybe somebody thinks they’re insulting me or insulting Jews,” he said. “My response is: I like vampires and liches and trolls and goblins and think they’re much more interesting than bland white muscular humans running through the fields with a cross on their chest hacking at the same things with a sword over and over again.”
Kahn’s outlook has resonated in the tabletop role-playing game community. In February, he and Hit Point Press launched a Kickstarter to fund production of If I Were a Lich, Man. The campaign smashed its $5,000 goal, raising $84,590, enough to hit one of the campaign’s stretch goals of funding a grant to support independent zines about tabletop role-playing games.
The successful campaign means that Kahn’s three games will go into production. In addition to the game about liches, the trilogy includes Same Bat Time, Same Bat Mitzvah, in which players act out a bat mitzvah where one guest has been turned into a vampire, and Grandma’s Drinking Song, inspired by how Kahn’s Jewish great-great grandmother and her children survived in 1920s New York City by working as bootleggers during Prohibition.
In Grandma’s Drinking Song, players write a drinking song together as they act out scenes. Kahn, the former singer/songwriter and guitarist for Brooklyn Jewish queercore folk-punk band Schmekel, wanted to carry over elements of music into this game.
A throughline in all three games is the power of creative resistance to authority — a narrative that Kahn said strikes him as particularly Jewish.
“There are all these stories in Jewish folklore that are really overtly about finding trickster-y or creative ways of fighting back against oppressive and unjust governmental regimes, evil kings, bad advisors,” Kahn said. “One of the first stories I ever heard in my life was the Purim story, so it’s very embedded in my mind as a part of Jewish consciousness, when evil rulers come to power and try to kill us all, we’re supposed to find these outside-the-box ways of preventing that from happening.”
For some Jewish creators, Jewish holidays are an explicit inspiration. Like many Jewish kids of the ‘80s and ‘90s, Max Fefer, a civil engineer by day and game designer by night, grew up loving the picture book “Herschel and the Hanukkah Goblins,” which remains a popular festive text. But as Fefer notes, goblins are often associated with antisemitic stereotypes. Fefer’s first Jewish game, Hanukkah Goblins, turns the story on its head — players interact as the jovial goblins, who are here not to destroy but to spread the spirit of Hanukkah to their goblin neighbors.
Last year, Fefer launched a successful Kickstarter for another Jewish holiday-inspired tabletop role-playing game, Esther and the Queens, where players assume the roles of Esther and her handmaidens from the Purim story, who join together to defeat Haman by infiltrating a masquerade party as queens from a far-off land.
Esther and the Queens channels Fefer’s Purim memories and includes carnival activities, including Skee-Ball; a calm, relaxing Mishloach Manot basket-making; and a fast-paced racing game.
“All of our holidays, they’re opportunities for us to gather as a community in different ways,” Fefer said. “Watching this satirical, comedic retelling of the story of Purim and the Esther Megillah and coming together into a theater, in a synagogue, to watch these spiels and laugh together and spin the graggers when we hear Haman’s name — all of those things help us build identity and community, and I think games in particular surrounding identity, that’s a great way for a Jewish person themselves to feel seen in a game and reinforce their identity, and share their background with friends.”
Another pair of Jewish game creators, Gabrielle Rabinowitz and her cousin, Ben Bisogno, were inspired by Passover.
“The seder is kind of like an RPG in that it’s a structured storytelling experience where everyone takes turns reading and telling, and there’s rituals and things you do at a certain time,” Rabinowitz said. “It’s halfway to an RPG.”
The game became a pandemic project for the two of them, and alongside artist Katrin Dirim and a host of other collaborators, they created Ma Nishtana: Why Is This Night Different? — a story game modeled on their family’s seder. The game follows the main beats of the Exodus story, and in every game, there will be a call to action from God, a moment of resistance, a departure and a final barrier — but different characters and moments resonate depending on the players’ choices.
As an educator at the Museum of Natural History, Rabinowitz said she is often thinking about how to foster participation and confidence, and she wanted to create a game-play mechanic to encourage players to be “as brazen as her family is.” The result was an in-game action called “Wait! Wait! Wait!” — if players wish to ask a question, make a suggestion, disagree with a course of action or share a new perspective, they can call out “Wait! Wait! Wait!” to do so.
The game also includes a series of scenes that are actively roleplayed or narrated, and each includes a ritual — one that can be done in-person or an alternate remote-friendly version. For example, at one point each player must come up with a plague inspired by the new story they’re telling together, and in the remote version, players go camera-off after reciting theirs.
“The fact that it was created during the pandemic and a way for us to connect and other people to connect with each other is really the soul of the game,” Rabinowitz said. “After each person tells a plague, by the end, all the cameras are off and everyone stays silent for another minute. It’s a hugely impactful moment when you’re playing remotely. The design is interwoven in the game itself.”
Rabinowitz said by playing a story of a family undergoing these trials, the themes of family and identity deepen every time she plays the game.
“A lot of people say, ‘Wow, I’ve never felt more connected to this story,’” she said. “Embodying these characters gave me a feeling of relevance and that makes it feel important as a Jewish precept.”
For other creators, that deep connection comes in more lighthearted scenarios. Nora Katz, a theatremaker, game designer and public historian working at the Goldring/Woldenberg Institute of Southern Jewish Life (ISJL) by day, created the Jewish deli-centered game Lunch Rush, which was included in the Doikayt anthology.
“There’s also types of institutions that come up a lot in [tabletop role-playing games], especially sort of high fantasy,” she said. “Everyone meets in a tavern, there’s an inn, things like that. So the idea of a deli as a central gathering place in a world like that felt fun to me.”
An important element of Lunch Rush is that players must be eating while playing, so for Katz’s first round with friends, they got together with chocolate chip ice cream and dill pickle potato chips. She said the deli is a shared language, and her fellow players were all bringing in their own favorite things about delis they loved into the fictional place they were building together.
Tabletop role-playing games “at their core are about collaboration and relationships and storytelling and community, and for me, all of those things are also what Jewishness is about, to me they totally go hand in hand,” Katz said.
The games are not meant to be for Jewish players only. Rabinowitz said the guidebook for Ma Nishtana includes essays to encourage people to further engage with the narrative.
“Jewish players, non-Jewish players, priests, non-religious people, all different people have played it and almost all of them have told us it’s given them a new way of thinking of how they relate to religious tradition, and I didn’t really set out to do that,” Rabinowitz said. “I feel really privileged to have helped create that space.”
Rabinowitz and Bisogno also commissioned other creators to build alternate backdrops for their game, so it can be repurposed to telling the story of another oppressed people’s fight for freedom. Players can interact as embattled yaoguai, spirits from Chinese mythology; explore a Janelle Monáe-inspired Afrofuturist world; play as Indigenous land defenders; or unionize as exploited workers at “E-Shypt.”
Fefer, who has been amplifying the work of other Jewish creators in the tabletop role-playing game space, said the harm of stereotyping and reinforcing negative tropes is still present in the industry, and not just for Jewish people. For example, fans recently criticized Dungeons & Dragons publishers Wizards of the Coast for reinforcing anti-Black stereotypes in the descriptions of a fantasy race, the Hadozee.
“I think it’s a process of talking to people who are from these groups and bringing them onto your teams and making sure you’re incorporating their perspectives into, in the example of Dungeons & Dragons, a hundred-million-dollar industry, being intentional about that design and looking at things from lots of different angles,” Fefer said. “How could our branding, our games be reinforcing something we’re not even aware of?”
Fefer hopes people who play Hanukkah Goblins and Esther and the Queens feel seen and have moments of shared joy, and also that they learn something from these games — about the antisemitic tropes in fantasy, or about underrepresented groups within the Jewish community. With Esther and the Queens, Fefer collaborated with a writer and artist, Noraa Kaplan, to retell the Purim story from a queer and feminist lens, drawing on Jewish texts that the pair said shows the long presence of queer and trans people in Jewish tradition.
“We have a lot of richness within Judaism to share our culture and share our upbringing but also just be representation,” Fefer added. “We’re living in a time of heightened antisemitism and the world being a gross place to be at times, and we can really bring the beauty of Judaism into game design and create experiences for people that are both representative of Judaism and also just very Jewish experiences.”
But for all the important conversations and learning experiences that can come from Jewish tabletop role-playing games, Katz said the goofiness and joy is important, too.
“We live in such a horrendous society that is of our own making,” she said. “If you can, for a little while, enjoy an anticapitalist fictional deli that you and your friends live in, I think that’s great.”
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Oct. 7 spurred this secular private school in Manhattan to start holding an annual Shabbat gathering
(New York Jewish Week) — A new Jewish tradition has taken hold at a private, non-Jewish school in Manhattan.
On a recent Friday, about 240 students, parents and educators from the Town School, located on the Upper East Side, stayed late to eat matzah ball soup, recite blessings over challah and candles, and sing Hebrew songs.
It was the third time in as many years that the school had held a Shabbat celebration, and more than half of the students and parents in attendance weren’t Jewish.
“I think there is a real enthusiasm and excitement for families who are not Jewish to come into their first Shabbat or learn more about it again,” said Pierangelo Rossi, the Town School’s director of equity and community action.
Originally from Peru, Rossi is not Jewish. His first Shabbat experience ever was at the Town School in 2024, after Jewish parents organized a gathering in the wake of the Oct. 7, 2023, attack on Israel.
For years, the school had special “affinity groups” and spaces for students and parents of color, for “white anti-racist” students, and for queer students and their allies. The attack, and the surge of antisemitism that followed, spurred Jewish students and parents to work with the school to create their own.
While the Town School does not collect information about students’ religion, officials estimate that at least a quarter of the student body is Jewish.
“After Oct. 7, we knew — and it became clear to all of us — that our Jewish community was looking for that sense of affirmation in a way they hadn’t before,” said Head of School Doug Brophy.
Brophy, who has led the Town School since 2018, understood how they felt. He is also vice president of the Stephen Wise Free Synagogue on the Upper West Side.
Affinity groups have emerged as a hot-button issue in the debate over DEI, or diversity, equity and inclusion. While their proponents say the groups give minority and marginalized populations desperately needed spaces of their own, critics of DEI say the groups can reinforce divisions and inappropriately inject progressive ideologies into schools and other institutions.
Jewish “anti-woke” advocates have particularly criticized the affinity group framework for too often forcing Jewish students into a binary framework about race and privilege that does not recognize the complexity of Jewish identity.
At the same time, tensions amid the aftermath of Oct. 7 roiled some New York City private schools. The head of one elite private school stepped down last summer after members of the school community clashed over identity, antisemitism, Islamophobia and the Gaza war.
At the Town School, officials and parents say, those tensions have been absent. Instead, the entire school community has embraced the Shabbat celebrations alongside the other special events held to honor students’ traditions, such as a lion parade on the school’s block to mark Lunar New Year and a Persian New Year observance led by parents.
“Whether it’s coming from a vulnerability or a difference, it’s [about] wanting to be part of something bigger than yourself, and not just our Jewish families and colleagues feeling a sense of identity, but everyone else developing a greater sense of empathy,” Brophy said.
The Town School is not the only non-Jewish private school in the city to hold Shabbat celebrations in recent years: Riverdale Country Day School in the Bronx says 700 people attended its November 2024 gathering. But it has committed to annual gatherings, which are growing in attendance.
That first Shabbat in 2024 was led by Rabbi Bradley Solmsen from the Conservative Park Avenue Synagogue; in 2025, by Rabbi Rena Rifkin from Stephen Wise; and this year, by Ana Turkienicz, an educator from the Upper West Side’s Rodeph Sholom School and the Pelham Jewish Center.
“For me, it was really a very different context where you have non-Jews that are interested in learning about what is it that Jews do and are open,” Turkienicz said. “And it was beautiful.”
To create an educational plan that was still engaging for children of all ages, she narrowed the focus of the event to two words: “Shabbat” and “shalom,” meaning “Sabbath” and “peace.”
“I need to use vocabulary, and I need to work with the room only, with those with concepts that are universal,” Turkienicz added. “And there is a lot. There’s a lot in ‘Shabbat’ and ‘shalom’ that are universal.”
She taught the guests the songs “Bim Bam” and “Salaam” — the latter being the Arabic word for “shalom” — and recited the blessings over the candles and challah, and the younger children decorated placemats, while the older children hung out with their classmates.
14-year-old Daniel Rybak stuck around near the school after his last class of the day got out so he could attend the after-school Shabbat service for his second time.
Rybak, whose mother is Catholic and whose father is Jewish, has attended the Town School for nine years.
“Just talking about the greater world at this point, with all the troubles in the Levant, with Israel and Gaza, as well as just the general sense, I suppose, that things are getting a little more violent around the world — it’s just a nice thing that brings people back to that sense of, ‘Hey, we’re here, we’re family, we’re OK, we’re getting through this,’” Rybak said. “It just shows that even throughout all that that’s happened everywhere, there’s still pockets of community and of real hope.”
This year, the Shabbat gathering took on added meaning for some attendees as some of New York’s Jews feel increasingly alienated or afraid following the election of Zohran Mamdani, a longtime and staunch critic of Israel, to the mayor’s office.
“The whole time I was thinking: 20 blocks north from here, there is a new mayor that we don’t know what [he’s] going to be for the Jewish community in New York,” Turkienicz said. “Twenty blocks south of his mansion, we have a private, non-Jewish school doing a Kabbalat Shabbat.”
Katy Williamson, a Jewish parent who helped organize the last two Town School Shabbats and attended this year’s, said she was “really blown away by the sense of community” and surprised by how many people attended.
“I read the news. Obviously, we live in New York City. I’m very aware of what’s going on outside of this, just in the world right now,” she said. “There was just this really warm feeling. … So many people from the school community joined and wanted to be a part of it.”
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Trump’s antisemitism envoy rebukes European rabbi, drawing praise from Elon Musk
(JTA) — A disagreement over how to define the sources of rising antisemitism in Europe escalated into a public clash this week between two prominent Jewish leaders, with tech billionaire Elon Musk intervening to back the U.S. government’s antisemitism envoy over a prominent European rabbi.
The dispute centers on remarks made Wednesday at the World Economic Forum by Rabbi Pinchas Goldschmidt, the president of the Conference of European Rabbis, during a panel discussion on antisemitism, extremism and social cohesion.
Responding to a question about the surge of antisemitism in Germany and beyond, Goldschmidt said the Oct. 7 Hamas-led attack on Israel had triggered a dramatic global rise in antisemitic incidents, including what he described as organized and state-sponsored activity on university campuses and in public spaces.
Goldschmidt then linked broader political developments in Europe to immigration-related anxieties.
“I think the rise of the extreme right in many European countries is a response to the insecurity felt by the so-called old Europeans regarding the new immigrants who came from the Middle East,” he said.
He went on to argue that combating antisemitism and Islamophobia together was in the shared interest of Jewish and Muslim communities, pointing to past interfaith initiatives he said had helped promote social cohesion.
Rabbi Yehuda Kaploun, the U.S. special envoy to monitor and combat antisemitism, publicly criticized Goldschmidt’s remarks on X, calling them a misreading of the drivers of contemporary antisemitism in Europe. The intervention marked one of Kaploun’s first major public statements since his Senate confirmation in December.
“Blaming ‘old Europe’ for the present surge in antisemitism is disgraceful,” Kaploun wrote, arguing instead that mass migration has played a significant role in recent antisemitic violence and threats to Jewish safety.
“I am proud to serve in an administration that understands that mass migration is a huge driver of antisemitism,” Kaploun wrote. “It creates dramatic social changes and threatens the safety of all citizens. This administration, led by President Trump and Secretary Rubio, recognizes and confronts today’s challenges with clarity. Mass migration itself threatens the safety of Jews and all communities.”
Musk, the owner of X, amplified Kaploun’s critique by reposting his comments and replying, “Exactly. Thank you for speaking up,” a move that quickly broadened the dispute beyond Jewish communal circles.
Goldschmidt responded within hours, rejecting the characterization of his remarks and saying they had been taken out of context. He said he did not blame European culture for antisemitism and reiterated that he views antisemitism as stemming from multiple ideological sources, including the far right, the far left and radical Islamist violence.
“I never blamed ‘old Europe’ for the current rise in antisemitism,” Goldschmidt wrote, adding that his Davos comments were intended to explain political reactions to immigration, not to excuse antisemitic attacks.
The exchange highlights a growing divide among Jewish leaders over how to frame antisemitism amid polarized debates about immigration, integration and public safety — debates that have increasingly spilled into partisan politics in the United States.
Kaploun’s emphasis on migration echoes language used by Vice President JD Vance, who said in December that reducing immigration was “the single most significant thing” the United States could do to curb antisemitism, while dismissing claims of rising antisemitic sentiment within the Republican Party.
The dispute also reflects longstanding institutional tensions. Kaploun is affiliated with the Chabad-Lubavitch movement, which has grown into a dominant force in Jewish communal life in Russia and parts of Europe. Goldschmidt, a former chief rabbi of Moscow who left Russia after refusing to endorse the war in Ukraine, represents a European rabbinic establishment that has at times clashed with Chabad over authority and representation.
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Rabbi among dozens arrested in faith leaders’ anti-ICE protest in Minnesota
(JTA) — At least one local rabbi was arrested Friday in Minneapolis as hundreds of faith leaders from around the country gathered to protest Immigration and Customs Enforcement activity in the Twin Cities.
Rabbi Emma Kippley-Ogman, the Jewish and interfaith chaplain at Macalester College in St. Paul, was briefly detained by police alongside leaders of other faiths while staging a protest at the airport.
In photos and video from the protest just before the arrest, Kipley-Ogman can be seen delivering brief remarks while wearing a rainbow tallit and standing in a line at the airport’s arrivals gate with several other faith leaders who hold hands and pray. Kipley-Ogman did not immediately return a Jewish Telegraphic Agency request for comment.
Rabbi Aaron Weininger, who leads the Conservative Adath Jeshurun Congregation in Minnetonka, was also demonstrating at the airport and witnessed Kippley-Ogman’s arrest. He said the rabbi “was in the lineup of clergy being prepared to get arrested.”
“The goal was to disrupt operations because [the airport] is being used to deport folks, like three flights a day,” Weininger told JTA. He described the overall mood of the protest as “very peaceful.” In photos from the event, he is wearing a tallit and holding a sign reading “ICE Out of Minneapolis.”
He continued, “The clergy brought out the best of what faith does, which is lifting people up, building community and speaking up for justice. There was song, there was prayer, a lot of relationship-building. The crowd was calm but also very clear, calling to the end of the atrocities that ICE is committing.”
In an Instagram video from the airport, Rabbi Daniel Kirzane of the Reform KAM Isaiah Israel in Chicago, wearing a beanie from the Hebrew Union College-Jewish Institute of Religion, said he had come to the protest because “the Torah teaches us that society and government are meant to protect people, not to scare them and not to brutalize them.”
The three were among an estimated 100 rabbis and Jewish leaders on the ground for “ICE Out” events across the Twin Cities Friday, after local clergy issued a broader call for a show of strength to combat the region’s intensified ICE activity over the past few weeks. Many local Jewish institutions, including the federation, the JCC, Jewish day schools and Jewish social services groups, have condemned ICE’s presence.
While mainstream Jewish groups say they are not opposed to responsible immigration enforcement, a steady stream of distressing incidents in Minnesota — including including the shooting death of Renee Good by an ICE agent, the detention of a 5-year-old child, and agents reportedly forcing open the door of a U.S. citizen — have galvanized a faith-based response in starkly moral terms.
“What did we learn from the Holocaust? We have to act and we have to resist,” one visiting rabbi, Diane Tracht of Reform-affiliated Temple Israel near Gary, Indiana, told Religion News Service while patrolling a heavily Hispanic and Somali region looking for ICE activity. “If I’m not going to act and resist now, then I shouldn’t call myself a rabbi and I can’t be a proud Jew.”
Dozens of the rabbis on the ground Friday were activated through T’ruah, the Jewish social justice network. Also present were Rabbi Jonah Pesner, head of the Union for Reform Judaism’s religious action center; Avodah CEO Cheryl Cook; Bend the Arc CEO Jamie Beran; and members of Conservative Judaism’s social justice commission, among others.
“It’s all rooted in the biblical commandment that we were slaves in Egypt, and we’re to love the stranger,” Pesner told TC Jewfolk, a local Jewish news site. “The biblical text repeats that 36 different times in 36 different ways, and it really calls our clergy to action.”
The airport protest was just one of several anti-ICE events that local and national clergy staged in the Twin Cities area Friday, amid frigid temperatures that saw wind chill as low as 40-below. Temple Israel, a prominent Reform congregation in Minneapolis, also hosted an interfaith prayer service.
“Each and every one of our traditions believes in the dignity of every human being,” Temple Israel Senior Rabbi Marcia Zimmerman told the gathered crowd Friday morning, to applause.
After extolling the virtues of the region’s diversity, Zimmerman added, “When I began this work, and I was ordained in 1988, I said these words. But it wasn’t against the reality that we have today. Now we have to walk these words. We have to live these words. And it is, in my mind, the moment that history will define us. And guess what, history is on our side.”
Another local Jewish leader took a different protest tactic, urging a day of fasting on Friday.
“In Jewish tradition, when a community faces crisis, violence, injustice or moral collapse, we do not look away. The Talmud describes an ancient custom of instituting communal fast days,” Rabbi Tamar Magill-Grimm, senior rabbi at the Conservative Beth Jacob Congregation in Mendota Heights, said during an interfaith press conference earlier in the week. “Fasting is not about self-affliction. It is about clarity. It is about refusing to numb ourselves to suffering.”
Vice President JD Vance visited Minneapolis on Thursday, where he sought to defend the Trump administration’s immigration policies while also hoping to “turn down the temperature.”
Faith communities have emerged as a crucial dimension of the protests, with Attorney General Pam Bondi announcing Thursday the arrests of three anti-ICE protesters who had been involved in disrupting a church service over the weekend. A planned anti-ICE rally in New York City Friday afternoon was set to feature Rabbi Stephanie Kolin, of Congregation Beth Elohim in Brooklyn, as one of the speakers.
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