The findings will be formally presented at the Senate in Palazzo Giustiniani on March 3.
According to the CDEC, anti-Israel animus was a key ideological driver of the surge in antisemitism.
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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.”
—
The post With goblins, spellcasters and delis, board game makers are imagining new Jewish worlds appeared first on Jewish Telegraphic Agency.
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Antisemitism Spikes to Record Levels in Italy, New Data Shows
A protester uses a pole to break a window at Milano Centrale railway station, during a demonstration that is part of a nationwide “Let’s Block Everything” protest in solidarity with Gaza, with activists also calling for a halt to arms shipments to Israel, in Milan, Italy, Sept. 22, 2025. Photo: REUTERS/Claudia Greco
Antisemitism in Italy surged to record levels last year, according to newly published figures, as Jews and Israelis across Europe continued to face a relentlessly hostile environment including harassment, vandalism, and targeted attacks.
In Italy, the Milan-based CDEC Foundation (Center of Contemporary Jewish Documentation) confirmed that antisemitic incidents in the country almost reached four digits for the first time last year.
Of 1,492 reports submitted through official monitoring channels, the CDEC formally classified a record high 963 cases as antisemitic, according to the European Jewish Congress and Union of Italian Jewish Communities (UCEI), the main representative body of Jews in Italy.
By comparison, there were 877 recorded incidents in 2024, preceded by 453 such outrages in 2023 and just 241 in 2022. The data fits with several reports showing antisemitism surged across the Western world, especially the US and Europe, following the Palestinian terrorist group Hamas’s Oct. 7, 2023, massacre across southern Israel.
“The main ideological matrix that has fueled hatred against Jews is anti-Semitism linked to Israel – i.e., the transfer of anti-Jewish myths, such as blood libel, racism by election, and hatred of mankind,” the organization stated.
In May, for example, a restaurant in Naples ejected an Israeli family, telling them “Zionists are not welcome here.” Months earlier, demonstrators at a January protest in Bologna vandalized a synagogue, painting “Justice for a free Gaza.”
Most of the incidents, 643, occurred online on digital platforms, while 320 involved physical acts such as graffiti, vandalism, and desecration of synagogues in addition to discrimination, threats, and assaults.
The surge in antisemitism came amid multiple surveys showing pervasive antisemitic attitudes among the Italian public.
Around 15 percent of Italians consider physical attacks on Jewish people “entirely or fairly justifiable,” according to one survey published in September.
The survey, conducted on Sept. 24-26 by the pollster SWG among a national sample of 800 adults, found that 18 percent of those interviewed also believe antisemitic graffiti on walls and other public spaces is legitimate.
About one-fifth of respondents said it was reasonable to attack professors who expressed pro-Israeli positions or for businesses to reject Israeli customers.
Months earlier, in June, the Italian research institute Eurispes, in partnership with Pasquale Angelosanto, the national coordinator for the fight against antisemitism, polled a representative sample of the country’s population and found that 37.9 percent of Italians believe that Jews “only think about accumulating money” while 58.2 percent see Jews as “a closed community.”
About 40 percent either did not know or did not believe that 6 million Jews died in the Holocaust, and the majority of respondents — 54 percent — regarded antisemitic crimes as isolated incidents and not part of any broader trend.
The report also showed elevated levels of anti-Israel belief among younger Italians, with 50.85 percent of those 18-24 thinking that “Jews in Palestine took others’ territories.”
The Institute for Jewish Policy Research estimates the number of Jews in Italy as ranging from 26,800 to 48,910 depending on which standards of observance one selects. Eurispes places the number at 30,000.
In January, the Anti-Defamation League released the newest results of its Global 100 survey which found that 26 percent of Italians — 13.1 million adults — embrace six or more antisemitic stereotypes.
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Israeli bobsled captain on Olympics exit: ‘Holy endeavor’ slammed into rigid rule
The man who piloted the Israeli bobsled team to its first-ever Olympic Games defended the athlete-swapping scheme that led to the team’s removal from competition, saying in an interview with the Forward that the Israeli sporting authority blew the incident out of proportion.
The Olympic Committee of Israel said it pulled the team after learning that a member had faked an illness in order to allow the substitution of a teammate in his place.
AJ Edelman, the team’s captain, did not contest that account. He said that the substitution was unanimously agreed to by the group, calling it “essentially a normal maneuver” at the Olympics given what he called a “somewhat arbitrary” rule that allows alternates to compete only when an athlete is medically unable to continue.
The reason it didn’t work, he said, was that the teammate chosen to fake sick tipped off the Israeli committee, which needed to approve the substitution.
“We’re not the only team to have made that sort of substitution in the competition,” Edelman, 34, said in a phone interview with the Forward from Prague, shortly after midnight local time Tuesday. “We are the only team for which the person then was just upset that he was the one doing it and made a scene about it.”
The swap would have made Ward Fawarsy, who was traveling with the squad as an alternate, the first Druze Israeli to appear in Olympic competition. Instead, the committee pulled the team before its third race, cutting short Israel’s run with two heats remaining.
The Israeli committee said in a statement that it had reported the matter to the International Olympic Committee and would conduct an investigation after the Games.
The exit — which Edelman characterized as a voluntary withdrawal — blighted a budding underdog success story. The team, nicknamed “Shul Runnings” (a play on the title of a popular movie about the 1988 Jamaican team), had scrapped its way into the Olympics without financial support from Israel — largely thanks to the perseverance of Edelman, its indefatigable spearhead, who told the Forward he saw the team as a “holy endeavor.”
Without a national sports program behind him, Edelman, a former MIT hockey goaltender, had recruited Israeli athletes from other sports to the project — Zisman was a former pole vaulter, Fawarsy played rugby — and crowdfunded relentlessly to pay for their training. He said this year was the first he broke even, with the team’s costs totaling to around $300,000.
After narrowly missing qualification in 2022 and 2026, Israel broke through in January, receiving an invitation after the United Kingdom decided to send only one team instead of two.
But at the end of a whirlwind month in which the team was burglarized at its pre-Olympic lodgings, booed at the opening ceremony and drawn into controversy involving multiple foreign broadcasters, Israel’s withdrawal left it below teams that crashed in the final results for 4-man bobsled, marked “Did Not Start” on the scoresheet.
Israel also finished last out of 26 teams in 2-man sled.
Taking the plunge
The fake illness plan was set in motion after the second of four heats in the 4-man competition, with Israel in 24th place out of 27 and medaling out of reach.
Olympic rules generally do not allow alternates to compete unless a team member has to withdraw due to injury or illness. The idea to fake an injury, according to Edelman, had been Zisman’s earlier in the year, when it appeared that he, not Fawarsy, would be the alternate. Edelman said he nixed the proposal at the time.
But in Italy, with Fawarsy the alternate due to a pre-Olympics injury, Edelman went for the switch.
“Ward’s inclusion was important because of his years of service to the team, because of who he was and because of who he represented,” Edelman said. “I was quite proud that a group of young Israelis took a look at their brother, their teammate, and said, ‘This is important for you. This is important for us.’”
After the group agreed to the plan, the question became which team member would drop out.
According to Edelman, Zisman thought it should be Menachem Chen, because he had raced with Edelman in the 2-man. But Zisman, Edelman said, “was the weakest performer. And given that Ward’s position was his position in the sled, they were somewhat interchangeable.”
Zisman appeared to begrudgingly go along with the arrangement at first, undergoing a medical exam and signing an affidavit to support the substitution request, according to Israeli officials. But Edelman said that during that process, Zisman volunteered that “another athlete should do it instead, and at that point Israel made it what it became.”
Edelman said his team’s alternate substitution ploy was not uncommon at the Olympics.
The Olympic Committee of Israel said in a statement that Zisman had admitted to the head of the delegation that he had acted improperly, forcing the committee to withdraw the request and disqualify the move.
“The Olympic Committee of Israel views any deviation from the Olympic values as unacceptable and cannot accept inappropriate behavior,” the OCI statement added. “It should be emphasized that, up to this point, the participation of the bobsleigh delegation has taken place in the spirit of sport and without any violations by the athletes.”
The Israel committee did not respond to questions sent by the Forward, and Zisman did not respond to a request for comment.
Edelman flatly disagreed with the committee’s decision.
“We felt that it was completely fine, given that it was essentially a normal maneuver,” Edelman said. “It was really blown into something that we hadn’t expected. Israel insisted on sort of making an example of the situation.”
Iced out of Italy
The incident capped a Winter Olympics in which Israel appeared in more headlines due to controversy than competition. The country did not medal at Milan Cortina — it has never medaled at a Winter Games — and most of its athletes ended competition in the bottom half of contestants.
The first Israeli delegation to compete at the Winter Olympics since the attacks of Oct. 7, 2023, was also a frequent target at the Games. Much of the ire from foreign press and other athletes targeted Edelman, who has been a vocal defender of Israel’s war in Gaza on social media.
As Israel was racing in the 2-man event, a commentator for a Swiss TV broadcast listed Edelman’s comments and actions related to the war, which it said were “in support of the genocide in Gaza.” The network later apologized.
An Italian commentator also landed in hot water after he told someone off camera but on live air to avoid the Israeli team.
Edelman said the hostility extended to his fellow bobsled athletes, and claimed that one had called the team “baby killers.” He declined to name the athlete or say what country he represented.
“I take a look at a guy like that, who has made the Olympics a couple of times, and I go, ‘What a loser,’” Edelman said. “He spends his time worrying about Israelis or Jews? What a total loser. So I just don’t put too much stock in it.”
Edelman did not want to highlight the role Fawarsy’s ethnic background played in the team’s decision to break the rules, saying doing so “minimizes him as an athlete and it minimizes him as a person, into something demographic.” At the same time, he appeared to allude to Fawarsy serving in the IDF as a reason for his inclusion.
On Oct. 12, 2023, Edelman posted a picture of Fawarsy to Instagram, writing in the caption that his teammate was “serving on the front lines right now.” (He edited the caption earlier this month to, “Love Ward. Send him a message with your support!”)
“He served Israel with distinction and a level of heroism that all of us aspire to have in our lives,” Edelman told the Forward, adding, “Ward earned it and deserved it as much, if not more, than any of the other guys.”
Fawarsy did not respond to an inquiry.
Frozen fallout
Few in the public sphere have found inspiration in the team’s intentional rule-breaking, even done in service of a Druze athlete’s achievement. Israel’s i24 news broadcast called it a “dramatic and disappointing development.” The Times of Israel said the team’s “legacy was tainted.”
And David Greaves, the president of the Israeli Bobsleigh and Skeleton Federation, told Times of Israel that he was “deeply disappointed in the actions of the team.”
Edelman maintained that the public reaction reflected a lack of context about how the sport tends to operate.
He compared the move to a football player seeking medical treatment to stop the clock or buy time for fatigued teammates. But that ploy, he noted, conferred a competitive advantage his team’s swap had not.
The rule that alternates could not compete was arbitrary in Edelman’s view because it was mostly designed to limit the census of the Olympic Village. He said that other teams had similarly broken the rule with none the wiser.
“When you take a look at the sport from the outside and don’t understand how the sport works, what the usual behavior is in the sport and why things are the way they are,” he said, “the decision seems like a very heavy risk to have taken on. The move is not unusual. It is not uncommon whatsoever.”
It did not appear that any other men’s bobsled teams made substitutions at the 2026 Games. It was unclear how many alternates ultimately competed at Milan Cortina.
At least one alternate was substituted in in another sport: Rich Ruohonen, an athlete on the U.S. curling team, entered competition late in a match with his team facing a near-insurmountable deficit. His throws made Ruohonen the oldest-ever U.S. Winter Olympian. It was unclear how he was able to substitute, and U.S. broadcasters embraced the moment. (Ruohonen could not be reached for comment.)
In a statement to X following news of the team’s withdrawal, Edelman took accountability for the decision and said he believed he had been “putting the country first.” And while he believed Israel was held to a higher standard than other countries, he was not sure that should have influenced his team’s choices.
“A lot of people have asked, ‘Would you do it again?’” Edelman told the Forward. “I think it would have been very hard in the future for all of us to take a look back on it and go, ‘You know, every other team does this sort of thing — we were just not going to get Ward in there because we’re looked at extra harshly if something goes wrong.’
“Again, it’s tough to explain to outsiders who don’t know the sport,” he continued. “So I feel very comfortable and confident in the decision that the team unanimously took.”
The post Israeli bobsled captain on Olympics exit: ‘Holy endeavor’ slammed into rigid rule appeared first on The Forward.
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NYC Officials Sue Mamdani Over Failure to Disclose Docs on Decision to Scrap IHRA Definition of Antisemitism
Candidate Zohran Mamdani speaks during a Democratic New York City mayoral primary debate, June 4, 2025, in New York, US. Photo: Yuki Iwamura/Pool via REUTERS
A group of Queens elected officials and civic leaders has filed suit against New York City Mayor Zohran Mamdani, accusing his administration of stonewalling a Freedom of Information Law (FOIL) request related to his decision to revoke an executive order adopting the International Holocaust Remembrance Alliance (IHRA) definition of antisemitism.
The lawsuit centers on Mamdani’s move on his first day in office in January to rescind a series of executive orders issued by his predecessor, former Mayor Eric Adams, to combat antisemitism. Among the orders revoked was one formally adopting the IHRA definition, which has been widely embraced by governments and institutions across the democratic world.
Plaintiffs include Queens Councilmembers Joann Ariola and Vickie Paladino, along with Queens Civic Congress President Warren Schreiber, the Queens Daily Eagle reported last week.
They argue that the mayor’s office has failed to provide adequate transparency regarding the rationale behind rescinding the IHRA order, a move critics say weakened the city’s formal commitment to combating antisemitism at a time of rising anti-Jewish incidents both locally and nationally.
“The purpose of the FOIL applications at issue in this proceeding is to decipher and obtain the documentary trail of information illuminating Mayor Mamdani’s motives, policies, programs, legislative initiatives, and budgetary priorities implicated within the EO [executive order],” the lawsuit reads.
In their filing, the plaintiffs accuse the administration of having “stonewalled, deflected, delayed, and denied” their FOIL request, calling the response timeline “arbitrary and capricious.” Although the city’s Law Department acknowledged receipt of the request and projected a response date in April, the plaintiffs contend that such delays are unacceptable given the gravity of the issue. The lawsuit characterizes Mamdani’s actions as “anti-Israel” and “anti-Jewish.”
IHRA — an intergovernmental organization comprising dozens of countries including the US and Israel — adopted the “working definition” of antisemitism in 2016. Since then, the definition has been widely accepted by Jewish groups and lawmakers across the political spectrum, and it is now used by hundreds of governing institutions, including the US State Department, European Union, and United Nations. Law enforcement also uses it as a tool for matters such as hate-crime investigations and sentencing.
According to the definition, antisemitism “is a certain perception of Jews, which may be expressed as hatred toward Jews. Rhetorical and physical manifestations of antisemitism are directed toward Jewish or non-Jewish individuals and/or their property, toward Jewish community institutions and religious facilities.” It provides 11 specific, contemporary examples of antisemitism in public life, the media, schools, the workplace, and in the religious sphere. Beyond classic antisemitic behavior associated with the likes of the medieval period and Nazi Germany, the examples include denial of the Holocaust and newer forms of antisemitism targeting Israel such as demonizing the Jewish state, denying its right to exist, and holding it to standards not expected of any other democratic state.
Jewish community advocates have expressed alarm that rescinding the executive order could signal a retreat from clear standards at a moment when antisemitic incidents have surged in the two years following Hamas’s Oct. 7, 2023, massacre across southern Israel.
The Israeli government and leading US Jewish groups sharply criticized Mamdani’s decision.
Mamdani’s supporters say the move was part of a broader action by Mamdani to revoke all executive orders issued by Adams since Sept. 26, 2024, when the ex-mayor was indicted for corruption, charges of which have since been dismissed. Mamdani’s office has framed the move as an administrative reset rather than a targeted policy shift, saying the new mayor sought to begin his term with a clean slate.
However, critics argue that lumping the IHRA adoption together with other rescinded orders was, at best, careless and, at worst, reflective of an ideological discomfort with pro-Israel policy frameworks.
The New York Times reported last month that Mamdani “knew from the moment he won the election” in November that he would revoke the executive orders related to Israel and antisemitism but believed rescinding them would upset Jewish groups whose concerns he spent months trying to allay. Therefore, the report continued, Mamdani’s team laid out a few options, and he chose to rescind every order that Adams issued after his indictment, “allowing him to frame the choice as a matter of good governance.”
The lawsuit now seeks a court order compelling the mayor’s office to produce internal communications and documentation explaining the decision-making process behind the revocation.
The IHRA definition could have been problematic for Mamdani, a far-left democratic socialist and avowed anti-Zionist who has made anti-Israel activism a cornerstone of his political career and been widely accused of promoting antisemitic rhetoric. A supporter of boycotting all entities tied to Israel, he has repeatedly refused to recognize Israel’s right to exist as a Jewish state; routinely accused Israel of “apartheid” and “genocide”; and refused to clearly condemn the phrase “globalize the intifada,” which has been used to call for violence against Jews and Israelis worldwide.
Leading members of the Jewish community in New York have expressed alarm about Mamdani’s electoral victory, fearing what may come in a city already experiencing a surge in antisemitic hate crimes.