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How Jewish comedy found religion, from Philip Roth to ‘Broad City’
(JTA) — In the 2020 comedy “Shiva Baby,” a 20-something young woman shows up at a house of Jewish mourners and gently offers her condolences. When she finds her mother in the kitchen, they chat about the funeral and the rugelach before the daughter asks, “Mom, who died?”
While “Shiva Baby” explores themes of sexuality and gender, the comedy almost never comes at the expense of Jewish tradition, which is treated seriously by its millennial writer and director Emma Seligman (born in 1995) even as the shiva-goers collide. It’s far cry from the acerbic way an author raised during the Depression like Philip Roth lampooned a Jewish wedding or a baby boomer like Jerry Seinfeld mocked a bris.
These generational differences are explored in Jenny Caplan’s new book, “Funny, You Don’t Look Funny: Judaism and Humor from the Silent Generation to Millennials.” A religion scholar, Caplan writes about the way North American Jewish comedy has evolved since World War II, with a focus on how humorists treat Judaism as a religion. Her subjects range from writers and filmmakers who came of age shortly after the war (who viewed Judaism as “a joke at best and an actual danger at worst”) to Generation X and millennials, whose Jewish comedy often recognizes “the power of community, the value of family tradition, and the way that religion can serve as a port in an emotional storm.”
“I see great value in zeroing in on the ways in which Jewish humorists have engaged Jewish practices and their own Jewishness,” Caplan writes. “It tells us something (or perhaps it tells us many somethings) about the relationship between Jews and humor that goes deeper than the mere coincidence that a certain humorist was born into a certain family.”
Caplan is the chair in Judaic Studies at the University of Cincinnati. She has a master’s of theological studies degree from Harvard Divinity School and earned a Ph.D. in religion from Syracuse University.
In a conversation last week, we spoke about the Jewishness of Jerry Seinfeld, efforts by young women comics to reclaim the “Jewish American Princess” label, and why she no longer shows Woody Allen movies in her classrooms.
Our conversation was edited for length and clarity
[Note: For the purpose of her book and our conversation, this is how Caplan isolates the generations: the Silent Generation (b. 1925-45), the baby boom (1946-65), Generation X (1966-79) and millennials (1980–95).]
Jewish Telegraphic Agency: Let me ask how you got into this topic.
Jenny Caplan: I grew up in a family where I was just sort of surrounded by this kind of material. My dad is a comedic actor and director who went to [Ringling Bros. and Barnum & Bailey’s] Clown College. My degrees were more broadly in American religion, not Jewish studies, but I was really interested in the combination of American religion and popular culture. When I got to Syracuse and it came time to start thinking about my larger project and what I wanted to do, I proposed a dissertation on Jewish humor.
The key to your book is how Jewish humor reflects the Jewish identity and compulsions of four sequential generations. Let’s start with the Silent Generation, which is sandwiched between the generation whose men were old enough to fight in World War II and the baby boomers who were born just after the war.
The hallmark of the Silent Generation is that they were old enough to be aware of the war, but they were mostly too young to serve. Every time I told people what I was writing about, they would say Woody Allen or Philip Roth, two people of roughly the same generation.
In “Funny, You Don’t Look Funny: Judaism and Humor from the Silent Generation to Millennials,” Jenny Caplan explores how comics treated religion from the end of World War II to the 21st century. (Courtesy)
The Roth story you focus on is “Eli, the Fanatic” from 1959, about an assimilated Jewish suburb that is embarrassed and sort of freaks out when an Orthodox yeshiva, led by a Holocaust survivor, sets up in town.
Roth spent the first 20 to 30 years of his career dodging the claim of being a self-loathing Jew and bad for the Jews. But the actual social critique of “Eli, the Fanatic” is so sharp. It is about how American Jewish comfort comes at the expense of displaced persons from World War II and at the expense of those for whom Judaism is a real thriving, living religious practice.
That’s an example you offer when you write that the Silent Generation “may have found organized religion to be a dangerous force, but they nevertheless wanted to protect and preserve the Jewish people.” I think that would surprise people in regards to Roth, and maybe to some degree Woody Allen.
Yeah, it surprised me. They really did, I think, share that postwar Jewish sense of insecurity about ongoing Jewish continuity, and that there’s still an existential threat to the ongoing existence of Jews.
I hear that and I think of Woody Allen’s characters, atheists who are often on the lookout for antisemitism. But you don’t focus on Allen as the intellectual nebbish of the movies. You look at his satire of Jewish texts, like his very funny “Hassidic Tales, With a Guide to Their Interpretation by the Noted Scholar” from 1970, which appeared in The New Yorker. It’s a parody of Martin Buber’s “Tales of the Hasidim” and sentimental depictions of the shtetl, perhaps like “Fiddler on the Roof.” A reader might think he’s just mocking the tradition, but you think there’s something else going on.
He’s not mocking the tradition as much as he’s mocking a sort of consumerist approach to the tradition. There was this sort of very superficial attachment to Buber’s “Tales of the Hasidim.” Allen’s satire is not a critique of the traditions of Judaism, it’s a critique of the way that people latch onto things like the Kabbalah and these new English translations of Hasidic stories without any real depth of thought or intellect. Intellectual hypocrisy seems to be a common theme in his movies and in his writing. It’s really a critique of organized religion, and it’s a critique of institutions, and it’s a critique of the power of institutions. But it’s not a critique of the concept of religion.
The idea of making fun of the wise men and their gullible followers reminds me of the folk tales of Chelm, which feature rabbis and other Jewish leaders who use Jewish logic to come to illogical conclusions.
Yes.
You write that the baby boomers are sort of a transition between the Silent Generation and a later generation: They were the teenagers of the counterculture, and warned about the dangers of empty religion, but also came to consider religion and tradition as valuable. But before you get there, you have a 1977 “Saturday Night Live” skit in which a bris is performed in the back seat of a luxury car, and the rabbi who performs it is portrayed as what you call an absolute sellout.
Exactly. You know: Institutional religion is empty and it’s hollow, it’s dangerous and it’s seductive.
Jerry Seinfeld, born in 1954, is seen as an icon of Jewish humor, but to me is an example of someone who never depicts religion as a positive thing. (Not that there’s anything wrong with that.)
“Seinfeld” is more a show about New York than it is necessarily a show about anything Jewish. The New York of Seinfeld is very similar to the New York of Woody Allen, peopled almost entirely by white, middle-class, attractive folks. It’s a sort of Upper West Side myopia.
But there’s the bris episode, aired in 1993, and written by Larry Charles. Unless you are really interested in the medium, you may not know much about Larry Charles, because he stays behind the camera. But he also goes on to do things like direct Bill Maher’s anti-religion documentary “Religulous,” and there’s a real strong case for him as having very negative feelings about organized religion which feels like a holdover from the Silent Generation. And so in that episode you have Kramer as the Larry Charles stand-in, just opining about the barbaric nature of the circumcision and trying to save this poor baby from being mutilated.
The few references to actual Judaism in “Seinfeld” are squirmy. I am thinking of the 1995 episode in which a buffoon of a rabbi blurts out Elaine’s secrets on a TV show. That was written by Larry David, another boomer, whose follow-up series, “Curb Your Enthusiasm,” is similarly known for its irreverence toward Judaism. But you say David can also surprise you with a kind of empathy for religion.
For the most part, he’s classic, old school, anti-organized religion. There’s the Palestinian Chicken episode where the Jews are rabidly protesting the existence of a Palestinian-run chicken restaurant near a Jewish deli, and where his friend Funkhouser won’t play golf on Shabbos until Larry gets permission by bribing the rabbi with the Palestinian chicken. There, rabbis are ridiculous and can be bought and religion is hollow and this is all terrible.
But then there’s this bat mitzvah montage where for one moment in the entire run of this show, Larry seems happy and in a healthy relationship and fulfilled and enjoying life.
That’s where he falls in love with Loretta Black during a bat mitzvah and imagines a happy future with her.
It’s so startling: It is the most human we ever see Larry over the run of the show, and I believe that was the season finale for the 2007 season. It was much more in line with what we’ve been seeing from a lot of younger comedians at that point, which was religion as an anchor in a good way — not to pull you down but to keep you grounded.
So for Generation X, as you write, Judaism serves “real, emotional, or psychological purpose for the practitioners.”
I wouldn’t actually call it respect but religion is an idea that’s not just something to be mocked and relegated to the dustbin. I’m not saying that Generation X is necessarily more religious, but they see real power and value in tradition and in certain kinds of family experiences. So, a huge amount of the humor can still come at the expense of your Jewish mother or your Jewish grandmother, but the family can also be the thing that is keeping you grounded, and frequently through some sort of religious ritual.
Who exemplifies that?
My favorite example is the 2009 Jonathan Tropper novel, “This Is Where I Leave You.” I’m so disappointed that the film adaptation of that sucked a lot of the Jewish identity out of the story, so let’s stick with the novel. In that book, where a family gathers for their father’s shiva, the characters are horrible people in a dysfunctional family writ large. They lie to each other. They backstab each other. But in scene where the protagonist Judd describes standing up on the bimah [in synagogue] to say Kaddish [the Mourner’s Prayer] after the death of his father, and the way he talks about this emotional catharsis that comes from saying the words and hearing the congregation say the words — it’s a startling moment of clarity in a book where these characters are otherwise just truly reprehensible.
Adam Sandler was born in 1966, the first year of Generation X, and his “Chanukah Song” seems like such a touchstone for his generation and the ones that follow. It’s not about religious Judaism, but in listing Jewish celebrities, it’s a statement of ethnic pride that Roth or Woody Allen couldn’t imagine.
It’s the reclamation of Jewish identity as something great and cool and fun and hip and wonderful and absolutely not to be ashamed of.
From left, Ilana Glazer, Abbi Jacobson and Seth Green in an episode of “Broad City” parodying Birthright Israel. (Screenshot from Comedy Central)
Which brings us to “Broad City,” which aired between 2014 and 2019. It’s about two 20-something Jewish women in New York who, in the case of Ilana Glazer’s character, anyway, are almost giddy about being Jewish and embrace it just as they embrace their sexuality: as just liberating. Ilana even upends the Jewish mother cliche by loving her mother to death.
That’s the episode with Ilana at her grandmother’s shiva, which also has the B plot where Ilana and her mother are shopping for underground illegal handbags. They spend most of the episode snarking at each other and fighting with each other and her mother’s a nag and Ilana is a bumbling idiot. But at the moment that the cops show up, and try to nab them for having all of these illegal knockoff handbags, the two of them are a team. They are an absolute unit of destructive force against these hapless police officers.
I think all of your examples of younger comics are women, who have always had fraught relationships with Jewish humor, both as practitioners and as the target of jokes. You write about “The JAP Battle” rap from “Crazy Ex-Girlfriend,” which both leans into the stereotype of the Jewish-American Princess — spoiled, acquisitive, “hard as nails” — and tries to reclaim it without the misogyny.
Rachel Bloom’s character Rebecca in “Girlfriend” self-identifies as a JAP, but she doesn’t actually fit the category. It’s her mother, Naomi, who truly is the Philip Roth, “Marjorie Morningstar,” Herman Wouk model of a JAP. So Bloom is kind of using the term, but you can’t repurpose the term when the original is still there.
So as an alternative, I offer up a new term: the Modern Ashkenazi American Woman. It’s very New York, it’s very East Coast, it’s very particular to a type of upbringing and community that in the 1950s and ’60s would have been almost exclusively Conservative Jews, and then may have become a bit more Reform as we’ve gotten into the ’90s and 2000s. They went to the JCC. They probably went to Jewish summer camp.
But even that doesn’t even really speak to the American sense of what Jewish is anymore, because American Jews have become increasingly racially and culturally diverse.
There is also something that’s happening historically with Generation X, and that’s the distance from the two major Jewish events of the 20th century, which is the Holocaust and the creation of Israel.
The Silent Generation and baby boomers still had a lingering sense of existential dread — the sense that we’re not so far removed from an attempted total annihilation of Jews. Gen X and millennials are so far removed from the Holocaust that they don’t feel that same fear.
But the real battleground we’re seeing in contemporary American Judaism is about the relationship to Israel. For baby boomers and even for some older members of Gen X, there’s still a sense that you can criticize Israel, but at the end of the day, it’s your duty to ultimately support Israel’s right to exist. And I think millennials and Zoomers [Gen Z] are much more comfortable with the idea of Israel being illegitimate.
Have you seen that in comedy?
I certainly think you can see the leading edge of that in some millennial stuff. The “Jews on a Plane” episode of “Broad City” is an absolute excoriation of Birthright Israel, and does not seem particularly interested in softening its punches about the whole idea of Jews going to Israel. I think we can see a trend in that direction, where younger American Jewish comedians do not see that as punching down.
You’re teaching a class on Jewish humor. What do your undergraduates find funny? Now that Woody Allen is better known for having married his adoptive daughter and for the molestation allegations brought by another adoptive daughter, do they look at his classic films and ask, “Why are you teaching us this guy?”
For the first time I’m not including Woody Allen. I had shown “Crimes and Misdemeanors” for years because I think it’s his most theological film. I think it’s a great film. And then a couple years ago, I backed off, because some students were responding that it was hard to look at him with all the baggage. He’s still coming up in conversation because you can’t really talk about the people who came after him without talking about him, but for the first time I’m not having them actually watch or read any of his stuff.
They have found things funny that I didn’t expect them to, and they have not found things funny that I would have thought they would. They laughed their way through “Yidl mitn fidl,” the 1936 Yiddish musical starring Molly Picon. I also thought they’d enjoy the Marx Brothers’ “Duck Soup” and they did not laugh once. Some of that is the fact that Groucho’s delivery is just so fast.
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Iran Faces Economic Disaster as US Blockade Suffocates Regime’s Oil Lifeline
Ships and boats in the Strait of Hormuz, Musandam, Oman, April 22, 2026. Photo: REUTERS/Stringer
As intensifying US pressure squeezes the Iranian energy sector, Iran’s oil lifeline is fraying — exports are sliding, storage is nearing capacity, and mounting economic strain is fueling the risk of renewed internal unrest that could further test the regime’s grip on power.
According to a newly released report from commodity analytics firm Kpler, Iran’s oil exports fell sharply after a US naval blockade on Iranian ports took hold in mid-April, dropping from an average of just over 2 million barrels per day earlier this month and 1.85 million in March to only five tracked cargoes and roughly 567,000 barrels per day in the past two weeks.
Even with Iran’s national oil company already cutting output to avoid dangerous bottlenecks as storage approaches capacity limits, the country is running out of space quickly, with Kpler estimating remaining storage could be exhausted within 12 to 22 days.
Despite Iranian officials claiming that 31 tankers have escaped the blockade zone, there is no evidence of any successful transits, with vessels reportedly passing through the Strait of Hormuz only to be stopped short of the US blockade further south between the Gulf of Oman and the Arabian Sea.
The US blockade has prevented the regime from exporting energy through the Strait of Hormuz — a critical global energy chokepoint through which about one-fifth of the world’s oil supply passes.
Amid a collapse in exports of more than 70 percent, the Iranian government has been forced to start cutting production, signaling a deepening economic crisis. Now the regime faces a critical choice between shutting wells and risking long-term damage to critical fields.
Sudden and prolonged shutdowns at oil production plants can cause lasting damage to reservoirs by disrupting pressure systems and flow dynamics, making it increasingly difficult — and in some cases impossible — to restart operations and restore production levels to their previous capacity, often costing millions to reverse.
According to Homayoun Falakshahi, head of Kpler’s crude oil analysis team, Iran’s oil sector has long suffered from underinvestment and poor reservoir management, resulting in an average recovery rate of just 25 percent. This means only about a quarter of the oil in a field can typically be extracted before production must be halted, and once wells are shut, restarting them makes it harder and less efficient to recover what remains.
Even though Kpler’s report estimates Tehran may not feel the full revenue hit for another three to four months due to payment delays and pre-existing sales flows, the regime is expected to face a heavy blow, with losses potentially reaching $200–250 million per day.
In an effort to prevent a wider infrastructure breakdown and avoid sharper production slowdowns, Iran is turning to improvised oil storage and alternative export routes.
Specifically, the regime is reportedly turning to disused “junk storage” sites, makeshift containers, floating storage on vessels, and even rail shipments of crude to China as export bottlenecks continue to build.
After repeated efforts to bring Iran back to the negotiating table to discuss its nuclear and missile programs and support for terrorism, the Trump administration escalated pressure on the Islamist regime earlier this month by imposing a naval blockade against vessels of all nations entering or departing Iranian ports and coastal areas, aiming to reach a deal that would bring an end to the conflict.
Trump told aides this week to prepare for an extended blockade of Iran until the regime agrees to a favorable deal, according to multiple reports.
Since the start of the war with joint US-Israeli strikes earlier this year, Iran has used control over the Strait of Hormuz as a major source of leverage, militarizing the waterway and sharply restricting maritime traffic through one of the world’s most critical shipping corridors. However, the US blockade as taken away much of that leverage, with the calculus that the regime can only hold out for so long as Iran faces total economic collapse.
Adding to an already crippling economy, Iran’s national rial currency hit a record low Wednesday of 1.8 million to the dollar. The fall is expected to trigger further fuel inflation.
Meanwhile, Iran’s foreign trade has also collapsed sharply during the first month of the conflict, deepening the country’s isolation from global markets.
Official customs data shows non-oil trade dropped to just $6.4 billion last month, a 30 percent decline from the previous month and 50 percent lower than a year earlier, before the war, Iran International reported.
As the country’s industrial base — a target of US-Israeli strikes before the ceasefire took effect earlier this month — comes under strain, the Iranian government has been forced to halt petrochemical and steel exports, sectors that account for more than a third of its non-oil revenue.
On Monday, the Iran Trade Promotion Organization ordered a suspension of steel slab and sheet exports until May 30, putting at risk industries that generate up to $20 billion annually.
With domestic tensions rising and the internal economic crisis worsening, Iranian officials are increasingly wary that renewed protests could erupt in the coming days, further destabilizing an already volatile situation.
Iran International reported that, this week, Iran’s Supreme National Security Council held an emergency meeting amid growing concern over a possible resurgence of protests, warning of renewed unrest following the nationwide anti-government demonstrations earlier this year, which security forces violently crushed, leaving tens of thousands of demonstrators tortured, imprisoned, or killed.
Officials now reportedly warn that worsening economic hardship, driven by inflation, rising unemployment, and damage to key industries such as petrochemicals and steel, could ignite the next wave of unrest.
According to Israeli intelligence assessments, widespread damage to Iran’s petrochemical and defense sectors has already wiped out an estimated 100,000 jobs.
Iranian security officials estimate that nationwide internet shutdowns have also left around 20 percent of online-dependent workers unemployed, warning that up to two million more private-sector jobs could be lost by the end of spring.
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Lebanon Must Reform its Army or Lose American Aid
Lebanese army members stand on a military vehicle during a Lebanese army media tour, to review the army’s operations in the southern Litani sector, in Alma Al-Shaab, near the border with Israel, southern Lebanon, Nov. 28, 2025. Photo: REUTERS/Aziz Taher
Washington is working on establishing a system “where vetted units within the Lebanese Armed Forces [LAF] have the training, the equipment, and the capability to go after elements of Hezbollah and dismantle them,” according to Secretary of State Marco Rubio, whose statement echoed growing frustration in Congress that Beirut should reform its military, or lose American aid.
On Capitol Hill, frustrated Senate powerhouses Roger Wicker (R-MS), chairman of the Armed Services Committee, and Jim Risch (R-ID), chairman of the Foreign Relations Committee, seem to have lost all patience with the LAF. After funneling more than $3 billion in US taxpayer dollars into the force since 2004, the returns have been virtually zero.
Senator Lindsey Graham (R-SC), who once threw the LAF commander out of his office for refusing to call Hezbollah a terrorist organization, is now issuing a blunt ultimatum: not one more American cent unless the LAF undergoes genuine, verifiable, and immediate reform.
That reform must begin right now with the LAF enforcing the Lebanese cabinet’s March 2 resolution ordering the military to disband Hezbollah and prohibit all its military activities.
Five days after that vote, however, LAF Commander Rudolph Haykal met with his top generals and declared that “preventing civil war” was their priority, code for refusing to disarm Hezbollah. The LAF has gone rogue, openly defying the elected civilian government it is sworn to obey.
Under Haykal, the LAF is not worth another dollar of American money. Graham is correct: real reform starts with firing Haykal and purging the senior ranks. Most top officers are compromised by or aligned with Hezbollah. They must be replaced by patriotic ones who put Lebanon first.
But leadership change is only the start. Washington must demand two non-negotiable structural reforms before releasing another dime: a complete reorientation of the LAF’s military doctrine and a rigorous, fully independent audit of its finances and operations.
The Lebanese Army was founded in 1946, with a doctrine that matched the vision of the country’s founders: a sovereign, predominantly Christian nation in a hostile Sunni Arab Levant.
Lebanon’s Christians deliberately carved out a distinct identity, distancing the country from the Arab-Islamic narrative and even emphasizing its European cultural roots.
For decades, the LAF performed its core mission with honor, defending Lebanon’s independence and neutrality against neighbors determined to absorb it into Greater Syria or a pan-Arab or Islamic superstate. Until 1991, every battle it fought served Lebanese sovereignty.
That mission was betrayed in 1991. Eager to reshape the post-Cold War Middle East, the United States rewarded Syrian dictator Hafez al-Assad for joining the Gulf War coalition by handing him control of Lebanon.
Assad wasted no time. He purged patriotic officers and gutted the army’s doctrine. The LAF was no longer a defender of Lebanese independence. It became a tool for radical Arab “causes” — above all, an obsessive, unrelenting hostility toward Israel, which was recast from a peaceful neighbor into an existential enemy.
Worse, the new doctrine cynically embraced Hezbollah as a legitimate “popular resistance” group supposedly sanctioned by international law — a grotesque lie, especially after Israel’s unilateral, UN-certified withdrawal from southern Lebanon in 2000.
This situation lasted far too long. Hezbollah’s decision on October 8, 2023, to attack Israel “in support of Gaza” finally changed the equation. Israel’s devastating 2024 campaign weakened the militia’s leadership, including the elimination of Hassan Nasrallah.
With Hezbollah gravely weakened, Lebanon’s parliament elected President Joseph Aoun in December 2024 and quickly approved Prime Minister Nawaf Salam’s cabinet, both openly committed to disarming the Iranian proxy. Yet cabinet resolutions are meaningless if the LAF refuses to obey the government it is supposed to serve.
The army’s excuses for inaction are unconvincing.
It claims Shia soldiers would mutiny and defect. That’s false. Hezbollah’s fighters are almost exclusively Shia, and the militia offers far better pay and benefits than the cash-strapped LAF. Many military-age Shia men have already joined the proxy, leaving the regular army disproportionately Sunni and Christian. There simply aren’t enough Shia left in the ranks to cause a serious split.
Surveys repeatedly show that at least one in four Lebanese Shia oppose Hezbollah’s armament. Those who choose the national army over the militia’s lavish incentives are among the most patriotic, and the least likely to follow Hezbollah’s orders.
Hezbollah’s real grip on the LAF comes through corruption, not numbers. The militia has co-opted dozens of non-Shia senior officers by securing their promotions and protecting their graft. Corruption is rampant. Lebanon ranks 153rd on Transparency International’s corruption index. Applicants to the military academy routinely pay bribes of at least $30,000 just to get in, according to word on the street.
Before any more US money flows, the LAF must submit to a thorough, independent international audit.
The path is clear and uncompromising. Replace Haykal and his compromised lieutenants. Restore a doctrine centered solely on defending Lebanese sovereignty and neutrality. Conduct a full independent audit.
Only then should America resume, and dramatically increase, its aid to build a professional, sovereign, and accountable Lebanese national army. A reformed LAF would finally be worth supporting. The current version is not.
Hussain Abdul-Hussain is a research fellow at The Foundation for the Defense of Democracies (FDD).
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Mamdani fails first political test in Manhattan race. Here’s why it matters to Jews
New York City Mayor Zohran Mamdani was dealt a political blow Tuesday in a closely watched special election, a result that could reshape a high-stakes fight over protest protections that has galvanized the city’s Jewish community.
The race for an open Manhattan Council seat pitted Carl Wilson, an establishment candidate with deep ties to the district and backing from Council Speaker Julie Menin and City Comptroller Mark Levine, against Lindsey Boylan, a former aide to Andrew Cuomo and the first of multiple women to accuse Cuomo of sexual harassment. Boylan joined the Democratic Socialists of America last year — inspired by Mamdani — and has since emerged as a vocal critic of Israel.
The race took on outsized significance, with allies of Menin and establishment Democrats coalescing behind Wilson, a former chief of staff to ex-Councilmember Erik Bottcher, who vacated the seat after winning a special election to the state legislature in February. Meanwhile, activists aligned with Mamdani rallied behind Boylan. The district, in Chelsea and Greenwich Village, is a hub of the city’s LGBTQ+ community that includes the iconic Stonewall Inn.
Mamdani issued a late endorsement after early voting began last week, and quickly leaned in, campaigning with Boylan repeatedly and framing the race as a proving ground for his political operation. Mamdani is also seeking to extend that influence beyond City Hall, deploying top campaign aides and aggressively backing allies including Brad Lander and Claire Valdez in competitive June primaries for Congress.
Tuesday’s outcome — Wilson beating Boylan 43-25 in the ranked-choice contest, according to unofficial results — is being interpreted as a setback for Mamdani’s endorsement power and a sign that his electoral reach may be more limited than his rapid rise suggested.
Next NYC, a newly created super PAC tied to Cuomo, former city comptroller Scott Stringer and former Chicago Mayor Rahm Emanuel, invested heavily in the contest to counter Mamdani’s influence. Stringer, who ran in last year’s mayoral race and has emerged as a prominent Jewish critic of Mamdani, framed the broader political goal as defeating candidates aligned with the mayor. “One down,” Stringer posted on X earlier this week ahead of the election, predicting Boylan’s defeat.
Mamdani’s setback boosts override push
Symbolism aside, the election could have some immediate legislative consequences for New York City, home to the largest concentration of Jewish voters in the U.S. At issue is a Council bill requiring safety plans for protests near schools. The legislation, referred to as a “buffer zone” measure, was strongly supported by many Jewish groups amid concerns about demonstrations targeting Jewish institutions.
The schools bill ran into opposition from progressive groups that raised objections connected to restricting free speech, especially on college campuses. It passed the City Council 30-19, which is not a veto-proof majority. Mamdani vetoed the measure on Friday, his first veto since taking office.
A similar bill concerning protests at houses of worship passed with a 44–5 veto-proof majority in the 51-member chamber, and can now become law.
Wilson backs the schools bill. Boylan sided with Mamdani.
With Wilson’s victory, Menin’s allies are now within striking distance of overriding the schools bill veto. The Council currently stands at 31 votes of the 34 needed. Manhattan Councilmember Gale Brewer, who abstained, is viewed as a potential swing vote. Leadership could now flip just two “no” votes to secure an override, an easier task in the wake of Mamdani’s political setback in Boylan’s loss.
If successful, it would mark a significant legislative defeat for the mayor and strengthen Menin’s hand in the Council. It will also embolden critics within the Jewish community, already uneasy over Mamdani’s responses to antisemitism and pro-Palestinian protests.
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