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How a new generation of comics is changing the face of Jewish comedy — and Judaism itself
Jewish comedy is, of course, a long and vaunted tradition: Joan Rivers, Mel Brooks, Woody Allen, Lenny Bruce, Larry David.
No one had to tell audiences that they were Jewish. Sure, there was Jewish content to some of their jokes — Bruce’s most famous bit is about the difference between Jews and non-Jews. But the literal mention of Judaism wasn’t what made their comedy feel so Jewish. It was their affect, their posture, their accents, their discussion of psychoanalysis or overbearing mothers. The self-deprecating, dry, kvetching tone. The test for whether comedy was Jewish was like the test for obscenity: You know it when you see it.
Today, though, everyone is in therapy. Everyone is anxious. Everyone can poke fun at their crazy families. Everyone — or plenty of people, at least — uses at least a few Yiddishisms. Schlep, klutz and mensch are hardly limited to members of the tribe.
Maybe that’s why a new crop of Jewish comics, many of whom have made their name posting their sets and crowdwork clips to YouTube, are so explicit about exactly what kind of comedy they’re doing.
Raanan Herschberg’s sharp new special is called Morbidly Jewish. Ariel Elias titles her YouTube special “A Jewish Star.” Josh Edelman’s latest act is “The Jew Rogaine Show.” “I’m Jewish btw lol,” reads the caption of a viral clip comedian Lucas Zelnick posted, talking about the names of various Jewish day schools. Gianmarco Soresi, an Italian Jew who talks about his Judaism in many of his viral clips, captions them with the hashtag #Jewish.
What it means to be Jewish in the U.S. has changed since the early days of Jewish comics on the Borscht Belt. We’ve assimilated, spread out across the country and the accent is fading away. You have to tell people you’re Jewish for them to know, most of the time. So, many Jewish comics are doing exactly that.
But beyond the label, what makes their comedy Jewish? For some, it seems like stolen valor, a way of claiming membership in a lauded tradition of comics, when mostly they’re just rehashing old jokes.
Josh Edelman — no relationship to Alex Edelman — spends much of The Jew Rogaine Show riffing about how, for example, his mother would brag about how many people he shot if he were a school shooter. “Thus concludeth the Jewish portion,” he says abruptly halfway through his set, as though Jewish comedy is limited to jokes that literally mention Jews, a switch that can be turned on and off.
But the best of the new, online Jewish comics, however, are birthing a new type of comedy — and with it, a new vision of Jewishness.
A Jewish comedy, divided
There are many comics who include some amount of Jewish comedy in their sets. In Sarah Squirm: Live + in the Flesh, though largely focused on gross-out comedy about bodily fluids, S.N.L. star Sarah Sherman also jokes about Ashkenazi digestion and having a Jewish president. Iliza Shlesinger mostly jokes about being a millennial woman, but also talks about her encounters with Christians as a Jew in Texas.
But there’s a range of comics who lean much more into their Judaism these days, making it central to their comedy, and labeling it Jewish. And among them, there seem to be two genres: comedy explaining Jewishness to non-Jews, and comedy that affirms Jews’ Jewishness.
Raanan Herschberg’s newest special, Morbidly Jewish, is in the first category. Herschberg takes on rising antisemitism with surprising nuance for a set that also includes jokes about masturbation.
In fact, that bit is one of the most complex, in which Herschberg tries to find a porn star to watch whose politics align perfectly with his — after Oct. 7, he said he stopped watching Mia Khalifa, a Lebanese porn star because she wrote a tweet celebrating the deaths of civilians. But an Israeli performer he turned to instead didn’t believe Palestinians deserved a homeland, which he also found distasteful.
“How could I, in good conscience, continue masturbating to this woman?” he says. “I started looking for a pornstar with, you know, a more nuanced view of the Israeli-Palestinian conflict.”
It’s a brilliant bit, skewering the idea — an increasingly common one post-Oct. 7 — that there is political purity to be had at all times, in all moments of consumption, even the most base ones. It allows audiences a window into the internal battle of a certain cadre of progressive American Jews attempting to parse the post-Oct. 7 landscape. And, yet, the bit is not remotely preachy; it’s mostly a raunchy, funny joke.
Herschberg’s comedy is quite Jewish in content, sure, but it also has the je ne sais quoi feel of old-school Jewish comedy — the self-deprecation, dry wit and, not for nothing, some creative riffs about his mom — with an ability to bring audiences into the experiences of Jews, whether political purity tests or trying to decide what really counts as antisemitism.
Modi Rosenfeld, a gay Orthodox Jew, is firmly in the other category: Jewish jokes, by Jews and for Jews. In his special, Know Your Audience, he spends much of the time joking about intra-communal things, like the difference between prayer styles at Ashkenazi and Sephardic synagogues. He does explain, and act out, some of these jokes, but they aren’t all that funny if you don’t have the lived experience of, say, sitting through the speed-mumbling that defines so many Orthodox Ashkenazi services, or the lengthy warbling flourishes of Sephardic davening.
So much of the Jewish comedy of yore was pivotal in helping Jews assimilate further into American society. “See, look at us,” it said. “We’re funny and approachable.” Jewish comics became American stars. But Rosenfeld is not shooting for assimilation; he is helping fortify the in-group.
When Rosenfeld asks, at one point, if anyone in the audience is not Jewish, only a few hands go up. And he makes it clear his set is not for them, albeit in a jovial tone: “I don’t know how you got in here,” he says, laughing.
Innovation in Jewish comedy
Then there are Jewish comedians who, while being deeply Jewish, are doing something else altogether. Their comedy feels deeply Jewish, while spending little time talking about it. And, in the style of the previous generation of Jewish comics, they’re also inventing a totally new style.
Adam Friedland gained fame as one of a trio of men who hosted Cum Town, the nihilistic cult podcast of the so-called dirtbag left, and now sometimes does stand-up about his parents, Oct. 7 and Israel. But his real comedic innovation is his shockingly popular YouTube channel, where he interviews politicians and celebrities, ribbing them while also eliciting real revelations. He has interviewed such guests as Zohran Mamdani, Ritchie Torres, Mia Khalifa — yes, that’s the same Lebanese porn star Herschberg joked about — and extremist looksmaxxing streamer Clavicular.
In each interview, Friedland makes himself into a kind of clumsy fall guy who asks such bizarre questions that guests are often stunned into surprising revelations. But then he will pivot into such heartfelt earnestness that it’s disarming. In the episode with Torres, after a contentious exchange over Israel, Friedland turned surprisingly personal in tone, describing the year he spent living in Israel and his family’s connections to Judaism.
“Me saying this to you right now will hurt people in my family,” he says, his voice cracking. “The world is seeing something that is terrible. And it’s being done in my name.”
For all Friedland’s deadpan awkwardness (“Have you seen a movie?” he asks musician and actress FKA Twigs, who responds, in confusion, “A movie? In my life?”) it is clear that he is, in fact, very smart and prepared for his interviews. He emerges as the master in every exchange, despite — or because of — his performance of clumsiness. It makes for a darkly subversive show, each episode poking such sly fun at his guests that they only sometimes notice and even less often know how to roll with any given riff. And it’s catchy enough that Friedland has become a kind of figurehead of a new paradigm in content; in the past year, he has been profiled by GQ, and covered in the pages of The New York Times and The New Yorker.
In a way, Friedland fits into a model outlined by Nathan Fielder, whose quasi-reality show, The Rehearsal, blurs the line between performance and reality, joking and earnestness, into something that is simultaneously funny and deeply unsettling. Even Alex Edelman, whose biographical comedy special Just For Us tells the story of his decision to attend a white supremacist meeting in Queens, toes a strange line of ambivalence over just how bad these racists are; he finds himself hoping they’ll like him.
The throughline here of this comedy is a destabilizing ambiguity. The situations can be funny in their absurdity, but they’re undergirded by a deep discomfort because they force the viewers, squirming, to ponder whether the joke or scenario posed by the comedian is, in fact, so outlandish and funny or if it’s actually completely earnest.
This form of comedy manages to touch upon truths that are hard to address directly, ones that are well-suited to our increasingly nihilistic, red-pilled society where earnestness is so often perceived as cringe.
It relies on comedians playing the role of an awkward outsider — willing to be weird or unattractive. It’s an inheritor to the self-deprecation that was so core to earlier Jewish comedy, and to a long Jewish history of outsider status, now remade into a truth-telling device.
This comedy might not be overtly Jewish. But something about this new cadre of comics’ ability to create a new genre, to define new boundaries, and to navigate a tightrope of nuance, feels, to me, almost Talmudic. It feels like these comedians so confidently own their Jewishness that they hardly need to mention it — but nevertheless, it’s foundational to who they are, and how they joke.
A splintered comedy for a splintered community
Jason Zinoman, the comedy critic at The New York Times, wrote a piece asking whether the Golden Age of Jewish comedy had come to an end, crumbling in the face of rising antisemitism.
Zinoman argued that it’s not, pointing out that Jewish comedy has always thrived in the face of fear. Political comedy, too, he points out, is having a moment, and much of today’s politics revolves around Jews, antisemitism and Israel — plenty of creative fuel. Navigating the intense political divides over Israel after Oct. 7, or when a “Free Palestine” comment on social media is antisemitic or not, has certainly fueled many a Jewish comedian’s set.
But in a way, the Golden Age of Jewish comedy is over, in the sense that there is no single sense of what makes comedy Jewish. There are so many kinds that appeal to so many audiences. Some, like Rosenfeld, have turned inwards, while others, like Herschberg, have used comedy to communicate the deep confusion many Jews feel about navigating their identity. And still more, like Friedman, have tried to create something new, a way of being Jewish that still feels completely identifiable as such without many of the obvious markers.
It’s a funhouse mirror of what’s happened to the Jewish community in general in the past few years as it has fractured over Israel and Zionism. Some Jews have become either outspoken Zionists or outspoken anti-Zionists. Others — including some synagogues and minyans — have tried to chart a middle course, navigating stormy waters without tipping either way. And others are trying to invent a new way to understand their identity and beliefs. But none of them have left their identity behind.
The same goes for the Jewish comedy — it’s all Jewish, even when it’s not doing it very traditionally. You know it when you see it.
The post How a new generation of comics is changing the face of Jewish comedy — and Judaism itself appeared first on The Forward.
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Canada Sees Record Surge in Antisemitic Incidents for Second Consecutive Year, New Report Finds
A member of law enforcement personnel works at the scene outside the US Consulate after shots were fired, in Toronto, Ontario, Canada, March 10, 2026. Picture taken with a mobile phone. Photo: REUTERS/Kyaw Soe Oo
Antisemitic incidents in Canada surged to a record high in 2025 for the second consecutive year, with 6,800 acts of anti-Jewish hate reported nationwide, underscoring a persistently hostile climate for Jews and Israelis across the country, according to newly released data.
On Monday, the Jewish advocacy group B’nai Brith Canada released its annual report on antisemitism documenting a 9.3 percent increase in hate crimes last year, surpassing the previous record total of 6,219 set in 2024.
With an average of 18.6 incidents per day, this latest figure represents a 145.6 percent increase from 2022, before the Hamas-led invasion of and massacre across southern Israel on Oct. 7, 2023.
B’nai Brith Canada CEO Simon Wolle described the findings as a “national crisis,” warning that antisemitism has become increasingly normalized within Canadian society and calling on authorities to confront this rising hatred with stronger, sustained action.
“Our review of the past year’s antisemitic incidents must be understood as a wake-up call,” Wolle said in a statement. “Hate and extremism are a threat to Canadian democracy and civil society, not only to the Jewish community.”
According to the latest data, the report found that antisemitism has “metastasized” across all aspects of Canadian life, with the vast majority — 92 percent — of recorded incidents occurring in digital spaces, including 6,248 cases of online harassment.
Among the recorded cases, there were also 10 incidents of violence, 299 cases of vandalism, and 243 incidents of real-world harassment.
Online platforms have also seen a rise in Holocaust denial, with artificial intelligence being used to fabricate and distort historical narratives.
While geopolitical tensions in the Middle East have contributed to the surge, the report warns that antisemitism has moved beyond the “radical fringes,” pointing to troubling trends on university campuses and in public schools, where Jewish students and faculty increasingly report feeling vulnerable.
The trend appears to be continuing into 2026, with several high-profile attacks — including gunfire directed at three synagogues in Toronto last month, alongside vandalism targeting businesses and physical assaults — signaling an ongoing escalation of violence.
Richard Robertson, director of research and advocacy at B’nai Brith Canada, said many who describe themselves as “anti-Zionists” are in fact reviving long-standing tropes used to dehumanize Jewish people, warning that such narratives are increasingly being normalized in mainstream discourse.
“The fact of the matter is that when it becomes acceptable, and even popular, to demonize Zionists, Jewish communities suffer,” Robertson said in a statement.
This latest report came after Canada’s Senate last week released a separate assessment offering a comprehensive roadmap to counter rising Jew-hatred, calling for expanded law enforcement resources to investigate hate crimes, strengthened Holocaust education, and the implementation of digital literacy programs for youth.
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Smith College to Hold Talks With Students for Justice in Palestine Following Unauthorized Encampment
The “People’s University” encampment, established by Students for Justice in Palestine, on the campus of Smith College in April 2024. Photo: Screenshot
Smith College in Northampton, Massachusetts has granted Students for Justice in Palestine (SJP) a meeting with high-level officials in exchange for the group’s ending an unauthorized encampment established on campus to protest the board of trustees’ decision to reject a proposal inspired by the boycott, divestment, and sanctions (BDS) movement against Israel.
On April 18, SJP commandeered the Chapin Lawn and renamed it “The People’s University.” Armed with a litany of demands calling for “restructuring” Smith’s governance of its endowment, transferring power over the institution from administrators to faculty and students, and a “required course on race” informed by the divisive critical race theory discipline, the students initially vowed to dwell in the encampment indefinitely.
Over seven days, SJP hosted a series of anti-Israel themed events on “Palestinian resistance,” “Indigenous resistance,” and “organizing.” On other days, the group filled time with “listening sessions” and even provided dinner, suggesting that the encampment received financial support sufficient to feed dozens of college students. However, the mounting presence of public safety officers around the encampment site and little indication that the demonstration held the drawing power of encampments of previous academic years prompted SJP to consider settling for less than it wanted.
Additionally, the college had notified the group of being in violation of campus policies on peaceful assembly and threatened SJP with disciplinary sanctions, which the group described as “fear tactics.” Tamra Bates, director of student engagement, personally told the students they would be punished as “individuals” and, the group added, public safety officers addressed “at least one student” by their “full name.” After three days, paranoia took hold of the organizers, and they issued a prohibition on photography “at any time … especially of people’s faces.”
SJP ultimately agreed to enter negotiations with the college over email, a process which concluded with Smith College agreeing to hold a meeting with the group and college trustees “before the end of the semester.” The students decamped on Saturday.
Smith College has not responded to The Algemeiner‘s inquiry regarding the substance of the deal.
As previously reported, Smith College became one of the latest higher education institutions to see a class between anti-Zionists and administrators over institutional ties to Israel as college trustees neared a vote on what SJP titled the “ethical investment” proposal. Brimming with falsehoods, the document accused Israel of the crime of “femi-genocide,” which SJP described as “sexual and reproductive violence” and mass murder perpetrated against Palestinian women and girls. The enterprise continues a pattern of depicting Israel, the most progressive country in the Middle East, as a foe of left-wing causes and an enemy of liberalism.
Additionally, the proposal called on Smith to withdraw investments in armaments manufacturers while arguing that divestment from Israel is a prelude to divesting from fossil fuels, a subtle but common tactic in which far-left groups place Jews and Zionists at the center of an array of alleged conflicts and social maladies.
“Militarism and the use of explosive weaponry has a devastating impact on our climate: military carbon emissions from the ongoing occupation and genocide of Palestinians exceeds that of several countries combined,” the proposal said. “We face interconnected human rights crises at home and abroad that jeopardize our immigrant and international students, faculty, staff, and community members. Broader patterns of forced displacement are inseparable from climate change, and are fueled by a longer history of neoliberalization, securitization, and colonization.”
Citing fiduciary concerns, virtually all colleges asked to adopt BDS have rejected it.
In March 2025, Bowdoin College in Brunswick, Maine did so when its Board of Trustees voted to accept the counsel of a committee that recommended maintaining investment practices which safeguard the institution’s financial health and educational mission. In a report authored by the college’s Ad Hoc Committee on Investments and Responsibility, it said, “Interventions in the management of the endowment that are rooted in moral or political considerations should be exceedingly rare and restricted to those cases where there is near-universal consensus among Bowdoin’s community of stakeholders.”
Boston University rejected divestment the previous month, with its president, Melissa Gilliam, saying, “The endowment is no longer the vehicle for political debate; nevertheless, I will continue to seek ways that members of our community can engage with each other on political issues of our day including the conflict in the Middle East.”
Adopting divestment proposals dictated by anti-Zionist groups is a recipe for squandering tens of billions of dollars in endowment returns, according to a report published in September 2024 by the JLens investment network, an arm of the Anti-Defamation League (ADL).
Titled “The Impact of Israel Divestment on Equity Portfolios: Forecasting BDS’s Financial Toll on University Endowments,” the report said BDS would incinerate $33.21 billion of future returns for the 100 largest university endowments over the next 10 years, with Harvard University losing $2.5 billion and the University of Texas losing $2.2 billion. Other schools would forfeit over $1 billion in growth, including the University of Pennsylvania, Stanford University, and Princeton University. For others, such as the University of Michigan and Dartmouth College, the damages would total in the hundreds of millions.
Follow Dion J. Pierre @DionJPierre.
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Jewish Groups Blast Mamdani for Vetoing Bill to Limit Protests Near Schools
New York City Mayor Zohran Mamdani holds a press conference at the New York City Office of Emergency Management, as a major winter storm spreads across a large swath of the United States, in Brooklyn, New York City, US, Jan. 25, 2026. Photo: REUTERS/Bing Guan
Major Jewish organizations are sharply criticizing New York City Mayor Zohran Mamdani after he vetoed a bill aimed at limiting protests near schools, condemning the mayor for what they argue is a failure to protect Jewish students at a time of rising antisemitism.
The legislation, which passed the City Council with bipartisan support, would have created buffer zones around educational institutions to prevent obstruction, intimidation, and disruption during demonstrations. Supporters said the measure was a direct response to recent protests outside Jewish schools and community spaces that have left students feeling unsafe.
In statements following the veto, several Jewish advocacy groups said the mayor’s decision sends the wrong message amid a surge in antisemitic incidents across the city. They warned that without additional safeguards, Jewish students could remain vulnerable to harassment and disruption near their schools.
A group of leading Jewish organizations subsequently released a statement condemning the veto, saying they were “deeply disappointed” with the decision.
“This legislation represented a crucial step toward ensuring that every school and community institution can be better protected,” read the statement from UJA-Federation of New York, ADL New York/New Jersey, AJC New York, Conference of Presidents, JCRC-NY, New York Board of Rabbis, Orthodox Union, The Rabbinical Assembly, StandWithUs, Teach NYS, and the Union for Reform Judaism.
City Council Speaker Julie Menin condemned Mamdani’s veto.
“Ensuring students can enter and exit their schools without fear of harassment or intimidation should not be controversial,” Menin said.
New York City Councilmember Eric Dinowitz similarly criticized Mamdani, saying in a statement that the mayor had undercut his campaign promise to ensure the safety of Jewish New Yorkers.
“The mayor promised to keep New Yorkers safe and increase police transparency,” Dinowitz said. “By vetoing this bill, he is breaking yet another campaign promise.”
Jews for Racial and Economic Justice, a far-left and fringe anti-Zionist group, released a statement framing Mamdani’s veto as a victory for free speech rights.
The group wrote that Mamdani “further demonstrated his commitment to protecting New Yorkers’ First Amendment rights, and his refusal to endorse what is quite simply bad policy.”
“The ‘buffer zone’ bills are not about keeping New Yorkers safe. They are about silencing our voices,” the organization continued. “That they do so under the auspices of combating antisemitism doesn’t just add insult to injury; it actively endangers Jews. At best, these bills change little. At worst, they divide and silence New Yorkers and contribute to the broader political climate targeting protestors.”
Mamdani defended his decision, arguing that the bill’s language was overly broad and could infringe on constitutionally protected protest rights. He said the definition of educational institutions could extend beyond K-12 schools to include universities, museums, and other public-facing institutions, potentially restricting a wide range of demonstrations unrelated to antisemitism.
“As the bill is written, everywhere from universities to museums to teaching hospitals could face restrictions,” Mamdani said. “This could impact workers protesting ICE [US Immigration and Customs Enforcement], or college students demanding their school divest from fossil fuels, or demonstrating in support of Palestinian rights.”
The mayor also pointed to existing laws that already prohibit harassment, threats, and obstruction, suggesting the proposed measure was unnecessary and legally vulnerable.
Still, critics say those protections are insufficient in the current climate. They argue that recent demonstrations, particularly those tied to tensions over the Israel-Hamas war, have at times crossed into intimidation, and that clearer boundaries are needed to ensure student safety.
The backlash has put Mamdani at odds with some Democratic lawmakers and community leaders who had supported the bill. While he allowed a separate measure strengthening protections around houses of worship to become law, opponents say excluding schools from similar safeguards leaves a critical gap.
Skeptics also claim that the veto undercuts Mamdani’s previous vow to protect the local Jewish community amid a surge in antisemitic hate crimes in the Big Apple.
Mamdani, a far-left democratic socialist and anti-Zionist, is an avid supporter of boycotting all Israeli-tied entities who has been widely accused of promoting antisemitic rhetoric. He has repeatedly accused Israel of “apartheid” and “genocide”; refused to recognize the country’s right to exist as a Jewish state; and refused to explicitly condemn the phrase “globalize the intifada,” which has been associated with calls for violence against Jews and Israelis worldwide.
Leading members of the Jewish community in New York have expressed alarm about Mamdani’s victory, fearing what may come in a city already experiencing a surge in antisemitic hate crimes.
The City Council could attempt to override the veto, though it would need to secure additional votes to reach a two-thirds majority.
The dispute highlights a broader national debate over how to respond to rising antisemitism while preserving First Amendment protections, as protests tied to global conflicts continue to unfold across the United States. For many Jewish leaders, however, the issue in New York is immediate and personal, and they say the mayor’s decision falls short of the moment.