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Queer yeshiva to publish first-ever collection of Jewish legal opinions written by and for trans Jews

(JTA) — In the midst of writing a 13-page analysis of a complex area of Jewish law, Rabbi Xava De Cordova found something she wasn’t expecting to see in the medieval-era sources: flexibility.

De Cordova is transgender and had long wondered whether she could feel a sense of belonging while studying reams of rabbinic writings on halacha, or Jewish law, which stretch back thousands of years and often prescribe different practices for men and women.

The laws of ritual purity, for example, prescribe specific behaviors for women on the assumption that they all menstruate. Trans women do not. De Cordova said that gap and others had her thinking, “I don’t really know if I can find a place for myself in this literature.”

But after digging into Jewish texts on the topic, De Cordova realized she’d sold the sages short: Medieval European rabbis were asking many of the same questions she was — and their answers reflected real-world complexity.

“I just found that the rabbis and the early halachic authorities’ understanding of niddah was so much more conceptual and vague and fluctuating than I ever realized before I started this particular work,” De Cordova said, using the Hebrew term for purity laws. Her conclusion: “Wow, there’s so much space for me within this literature.”

De Cordova’s realization is one of many that a dozen Jewish scholars and rabbis have had over the last year as they have scoured Jewish texts for guidance on how transgender Jews can adapt traditional rituals to their lived experience. Now, the group is preparing to release a batch of their essays, analyses of Jewish law called teshuvot, in hopes that they can inform the experiences of trans Jews who seek to live in accordance with traditional Jewish law.

The release of the essays comes at a time when lawmakers in dozens of states are targeting trans people and their rights, in some cases instigating fights that have heavily involved rabbis and their families.

In that climate, writing trans Jews into Jewish tradition “becomes an act of resistance because it’s about celebrating lives that are being demeaned and celebrating people who are being dehumanized in the public sphere,” said Rabbi Becky Silverstein, co-director of the Trans Halakha Project at Svara, the yeshiva founded in Chicago two decades ago to serve the queer community. The dozen rabbis and scholars are based at Svara and collectively form the Teshuva Writing Project.

Among the questions they have tackled: How could a trans man converting to Judaism have a bris, required for male converts? Is the removal of body tissue after gender-affirming surgery a ritual matter, given Jewish legal requirements for burying body parts? And is there a Jewish obligation, in certain cases, to undergo gender transition?

Just how widely their answers will be consumed and taken into account is a question. Most Jews who consciously adhere to halacha throughout their daily lives are Orthodox, and live in communities that either reject trans Jews or are reckoning with whether and how to accept them. Non-Orthodox Jewish denominations have made efforts to embrace trans Jews, but halacha is less often the starting point for most of their members. The Reform movement, the largest in the United States, expressly rejects halacha as binding.

Still, a growing number of Jews and Jewish communities strive to be inclusive while staying rooted in Jewish law and tradition. There are also a growing number of trans Jews who are connected to traditional communities, or who want to live in accordance with Jewish law.

“I think individual trans Jews who are not part of communities could use these teshuvot to guide their own decision-making,” said Silverstein, who was ordained at the pluralistic Hebrew College seminary. “We live in a time of religious autonomy in Jewish life, and where trans Jews actually are hungry for connection to tradition. And so they could use these teshuvot to help inform their own conversations.”

Organizations and initiatives such as the Jewish LGBTQ group Keshet; Torah Queeries, a collection of queer commentaries on the Bible; and TransTorah.org have created rituals, readings, blessings and customs for trans Jews, and Svara runs a Queer Talmud Camp as well as intensive Jewish study programs throughout the year. But until now, no collection of Jewish legal opinions has been published by and for trans people.

“Halacha has to be informed by the real lived experiences of the people about whom it is legislating,” said Laynie Soloman, who helps lead Svara and holds the title of associate rosh yeshiva, in an approach that they said the group had adopted from the disability advocacy community. “That is a fundamental truth about halacha that we are holding as a collective and taking seriously in the way we are authoring these teshuvot.”

The teshuvot will be published later this month, and follow a long tradition of rabbis setting halachic precedent by answering questions from their followers. Those answers are traditionally based on an analysis of rabbinic texts throughout history. They can address questions ranging from whether smoking cigarettes is permissible to the particulars of making a kitchen kosher for Passover.

Some Jewish legal questions tackled by the group at Svara had not previously been answered, such as how to mark conversion for someone who is male but does not have a penis. In other cases, accepted Jewish law pertaining to gender can be painful for those who are nonbinary or trans, either because the answer is not clear or because the law does not match up with contemporary understandings that gender and sex are distinct.

“[Those are] areas where trans people are sort of most likely to either feel lost themselves or be interrogated by their community. … And so they’re sort of these urgent halachic needs,” said De Cordova, who was privately ordained by a rabbi from the Renewal Judaism movement. “And 99.9% of the literature about them so far has been written by cis people, about us.”

De Cordova concluded that trans women are obligated in niddah, the ritual purity laws. In her teshuva, she provides several approaches to emulate the complicated counting cycle that tallies the days a woman is considered ritually impure following menstruation. She suggests using a seven- and 11-day cycle originally proposed by Maimonides, the 12th-century scholar and philosopher. De Cordova also suggests that the imposition of a cycle not based in biology means ancient and medieval rabbis had some understanding of womanhood as a social construct.

“There’s many cases in which the rabbis sort of choose to orient niddah around their understanding of women, which I would call the social construction of womanhood by rabbis, rather than observable physical phenomenon or actual women’s experience,” she said.

For De Cordova, the experience of writing about niddah provided her with new insights about some of the oldest Jewish legal texts on the subject.

“They’re flexible enough and sort of responsive enough that I can really find a lot of freedom and space in working with them,” she said of the ancient sources. “And that was just a really sort of wonderful and freeing transition to go through.”

Last year, the Conservative Movement approved new language for calling up a nonbinary person to various Torah honors. The rabbis behind the opinion consulted with groups serving LGBTQ Jews and synagogues centered on them, but acknowledged that they were imperfect authors.

“When my coauthors and I published the teshuva, we wrote in it that we are all cisgender rabbis and that we hope that, increasingly, halachic work dealing with nonbinary and trans and queer Jewish life and identity and practice will… come from queer rabbis and scholars themselves,” said Guy Austrian, the rabbi of the Fort Tryon Jewish Center, a synagogue in upper Manhattan. “And I think the publication of the first batch of teshuvot from the Trans Halakha Project shows that that process is underway, and I think that that can only be a good thing for the Jewish world.”

Scholars at Svara, the queer yeshiva based in Chicago, have served the Jewish LGBTQ community for two decades and are now creating the first written set of Jewish law by and for trans Jews. (Jess Benjamin)

Adding to the question-and-answer tradition of Jewish legal opinions means trans Jews will now have new texts to guide their religious practice, Silverstein said. Trans Jews, the writers of the opinions acknowledge, already have their own ways of performing Jewish ritual that accords with their lived experience. But they say that when it comes to Jewish law, informal custom without a sourced legal opinion is not enough.

“I want cis[gender] clergy to realize that there are resources written by and for trans people that they can turn to when they’re trying to help a member of their congregation,” De Cordova said.

The authors of the legal opinions applied to be part of the collective and come from a religiously pluralistic group, ranging in affiliation from Orthodox to Conservative to Jewish Renewal. They have varying expectations for how far-reaching the impact of the new legal opinions will be.

Mike Moskowitz, an Orthodox rabbi and the scholar-in-residence for trans and queer Jewish studies at Congregation Beit Simchat Torah, which serves the LGBTQ community, said the teshuvot could provide a model for observant Jews who are also trans.

“I think it’s significant in modeling what an informed conversation can look like, which hasn’t really happened in Orthodox publications,” said Moskowitz, who was not part of the collective that composed the teshuvot on trans Jews’ practice. “I hope this models what can be done in other movements. What’s been tricky is that every movement has a different understanding of what halacha means.”

Even within Orthodoxy, conflicting opinions already exist, in a reflection of how halacha has always operated. For example, Talia Avrahami, a transgender Orthodox woman, follows the opinion of the late Rabbi Eliezer Waldenberg, known as the Tzitz Eliezer, who ruled that a trans woman who undergoes gender affirmation surgery is a woman according to Jewish law. But Avrahami was told she could not sit in the women’s section of her synagogue, because the rabbi who the synagogue follows does not accept Waldenberg’s opinion. Months earlier, Avrahami had also been asked to leave her teaching job at an Orthodox day school after students and parents learned that she was transgender.

Avrahami declined to comment on the new teshuvot, citing restrictions set by her current employer.

Silverstein says some Conservative rabbis have expressed interest in using the opinions to guide practice in their own congregations. But he is less sure if they will be adopted in the Orthodox community, which is the target audience for most traditional literature on Jewish law.

“When it comes to the Orthodox community, I’m not sure I am bold enough to dream that these teshuvot specifically are going to be adopted,” Silverstein said. “I’m not even sure I know what that means. But it is my hope that they will permeate throughout the Jewish community, at least through the Modern Orthodox community.”

The scope of the opinions written by the collective extends beyond the trans community. The first batch of answers, for example, includes an opinion about how to increase physical accessibility to a mikvah, ritual baths used to fulfill some requirements of Jewish law.

“Judaism thrives and Torah thrives when people are bringing their life experiences to the text and asking their questions of the text,” Silverstein said. “That’s how new Torah is uncovered in the world. And that’s how Judaism and Torah has stayed alive through so much of Jewish history.”


The post Queer yeshiva to publish first-ever collection of Jewish legal opinions written by and for trans Jews appeared first on Jewish Telegraphic Agency.

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Mamdani’s first act: revoking Eric Adams’ executive orders, including on Israel, antisemitism and BDS

With weeks to go before Zohran Mamdani would replace him as mayor of New York City, Eric Adams issued an executive order barring city officials from taking action against Israel or entities associated with it.

The order, issued Dec. 5, represented a gauntlet by the avowedly pro-Israel mayor for Mamdani, who opposes Israel. Most recent New York City mayors have extended their predecessors’ executive orders, at least temporarily. Would Mamdani prioritize city tradition or his stance on Israel?

In his first hours in office on Thursday, Mamdani offered an answer. He revoked all of the executive orders Adams issued after Adams’ September 2024 indictment on federal corruption charges that were later dropped on the Trump administration’s demand.

Mamdani said the mass revocation reflected New Yorkers’ lack of confidence in Adams after his indictment. But it also had the effect of undoing multiple pro-Israel and antisemitism-related executive orders without targeting them specifically.

Included in the revocation were the ban on Israel boycotts, or BDS; the city’s adoption of the IHRA definition of antisemitism, which critics say inappropriately treats some forms of Israel criticism as antisemitic; and a requirement that the police chief “evaluate” rules about protests outside houses of worship that Adams issued last month after an anti-Israel rally at a Manhattan synagogue.

The revocations drew ire from pro-Israel voices who said Mamdani had wasted no time before seeking to impose an anti-Israel agenda on New York City. Mamdani, a longtime pro-Palestinian activist, supports Israel boycotts and has vowed to arrest Israeli Prime Minister Benjamin Netanyahu if Netanyahu visits the city. A wide majority of Jewish voters did not back him.

In a statement, William Daroff, CEO of the Conference of Presidents of Major Jewish Organizations, who had publicly opposed Mamdani, called the revocations “a troubling indicator of the direction in which he is leading the city, just one day at the helm.”

Inna Vernikov, a Jewish Republican New York City Council member, criticized the revocations on X, saying that safeguards were needed because “pro-Hamas antisemite emboldened by @NYCMayor are coming!” She called on Gov. Kathy Hochul to impose the IHRA definition of antisemitism through an executive order of her own.

Mamdani also issued new executive orders advance his affordability pledges and rolled back multiple executive orders that were unrelated to Israel, including one that allowed federal immigration officials to intervene on Rikers Island and another promoting cryptocurrency. He also said he planned to maintain the Mayor’s Office to Combat Antisemitism, which Adams created via an executive order in May.

“That is an issue that we take very seriously. That is part of the commitment that we’ve made to Jewish New Yorkers to not only protect them but to celebrate and cherish them,” Mamdani told reporters on Thursday.

The changes came on an Inauguration Day that brought tens of thousands of New Yorkers to celebrate Mamdani in frigid conditions outside City Hall in Lower Manhattan. In his public address, Mamdani included “Russian Jewish immigrants in Brighton Beach” among those who should feel included in his vision of the city; cited Yiddish as among the languages spoken in the city and “shul” as among the places New Yorkers pray; and name-checked bagels and lox and pastrami on rye as personally beloved dishes.

Also sworn in on Thursday was Mark Levine as comptroller. Levine, who is Jewish and has said he supports the city’s continued investment in Israeli assets, was sworn in on a Chumash, or Hebrew Bible.

Other first-day acts by the new Mamdani administration also drew the ire of pro-Israel advocates. Two recent tweets posted to the official mayor’s X account by Adams expressing a commitment to fighting antisemitism were deleted. Mamdani’s team said the deletions came in the process of transitioning the account to reflecting the new administration and that old tweets would be archived.

The X transition also provided fodder for laughs for Mamdani’s pro-Israel critics. Because the account briefly featured Mamdani’s name atop all of Adams’ past tweets, it was possible to take screenshots that appeared to show Mamdani expressing support for Israel. “Oh that’s funny!” tweeted Hillel Fuld, an Israeli influencer who shared one such screenshot. The post is now no longer part of the public-facing mayoral account.

This article originally appeared on JTA.org.

The post Mamdani’s first act: revoking Eric Adams’ executive orders, including on Israel, antisemitism and BDS appeared first on The Forward.

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How Mira Nair and Mahmood Mamdani’s politics shaped New York City’s new mayor

(New York Jewish Week) — When he sat down for an interview in November with the Chronicle of Higher Education, Mahmood Mamdani offered one parameter: “Let’s not talk about the mayor thing.”

It was just two days after the Columbia University professor had taken the stage alongside his wife and daughter-in-law after his son Zohran had been elected mayor of New York City, winning more than 50% of the vote in a three-way race.

Zohran Mamdani, a 34-year-old democratic socialist with a long track record of pro-Palestinian activism, has said he counts his father as one of his political inspirations.

But Mahmood Mamdani preferred to talk about his own record, as a professor of anthropology and international affairs and a longstanding pro-Palestinian activist who was the first faculty member to address the Gaza war encampment on his campus.

His wife, filmmaker Mira Nair, and Zohran’s wife, the artist Rama Duwaji, likewise are respected in their fields and well known for their pro-Palestinian advocacy and adherence to the movement to boycott Israel.

Zohran Mamdani has described the BDS movement as “consistent with the core of my politics,” and in 2023 introduced a bill while serving as an assemblymember that sought to block nonprofits from funding Israeli settlements in the West Bank.

While it is unclear the extent to which Mamdani will pursue BDS policies during his upcoming mayoral term, his politics and those of his parents reflect a shared alignment with pro-Palestinian causes.

“When you’re the kid of two parents who are very involved in social justice, a lot of times what you remember as a playdate was you being at some rally or some march,” Mamdani recalled in an interview with City & State in April 2023.

Now, as Zohran takes the city’s reins, here’s what you need to know about his immediate family.

Mahmood Mamdani, viewing Israel through an anti-colonial lens

Long before his son’s mayoral campaign, Mahmood Mamdani, 79, was known widely as one of the foremost scholars on colonialism and postcolonial politics in Africa. Born in India in 1946, Mamdani was raised in Kampala, Uganda at a time when the country was racially segregated. After receiving his bachelors, masters and doctorate from universities in the United States, Mamdani was expelled from Uganda in 1972 after Ugandan President Idi Amin ordered all Asians to leave the country.

Since 1999, he has been a professor of government at Columbia University, and has published several books and essays on colonialism and political violence including “Citizen and Subject: Contemporary Africa and the Legacy of Late Colonialism” in 1996 and “Good Muslim, Bad Muslim: America, the Cold War, and the Roots of Terror” in 2004.

As a scholar, Mahmood Mamdani is best known for his analysis of colonial rule and how it shapes the identities of both the occupied and occupiers. In his 2020 book, “Neither Settler nor Native: The Making and Unmaking of Permanent Minorities,” he uses case studies that include Nazi Germany, Israelis and Palestinians and post-apartheid South Africa.

Mamdani has spoken directly and repeatedly about how his broader scholarship shapes his thinking on Israel and Palestinians. “The issue is not settlers, but settler colonialism,” he wrote in “Neither Settler nor Native.” In 2021, during an 11-day outbreak of violence between Hamas and Israel that was sparked by tensions in Jerusalem, Mamdani wrote on X, “Palestinians have a right to resist. This is a colonial occupation, not a conflict!”

Three days later, as Hamas and Israel exchanged missiles and airstrikes, Mamdani wrote that the conflict was not between Israel and Hamas, but rather the resurgence of a third intifada.

“The resistance this time began in Jerusalem and spread to Gaza, now the West Bank and Palestinian communities beyond. This is not a conflict between Israel and Hamas,” wrote Mamdani in a post on X. “We are witnessing something far more meaningful, the birth of the Third Intifadah against settler colonialism!”

In 2002, as the second intifada was in full force, Mamdani signed onto a petition calling for Columbia University to divest from companies supplying arms to Israel, saying at the time his support for the petition was to make a “moral statement registering concern over the exercise of power by Israel.”

In the Chronicle of Higher Education interview, Mahmood Mamdani spoke about being the first faculty member to address the pro-Palestinian protesters who set up an encampment at Columbia in 2024. He said his talk focused on “lessons of the divestment movement in South Africa.”

In a 2022 Zoom lecture at the Carter G. Woodson Institute of the University of Virginia, Mahmood Mamdani argued that while there was reason to give “full and enthusiastic support” to the BDS movement, he cautioned against the movement extending its boycotts against the breadth of “Israeli society and not just to its Zionist sectors.”

During his lecture, Mamdani also argued that Israel must learn from the dissolution of the South African apartheid, saying that the only way forward in the region was if there was an “epistemic revolution” in Israel where they realized the “flourishing of Jews and Jewish life does not require a Zionist state.”

“Whites did not need to monopolize political power to have a home in South Africa. It is this lesson that needs to be driven home to Israelis, as many as possible, that Jews do not need to have a Jewish state to have a secure home in Israel-Palestine,” said Mamdani. “Indeed, Jews are more secure in New York City than they are in Israel.”

Asked whether he supports a one-state solution, Mamdani recently told The Chronicle, “I’m sympathetic to only one type of one state, a state which is based on rule of law and guarantees equal rights,” a position his son echoed on the campaign trail. “I’m opposed to any kind of discrimination. I’m opposed to any form of apartheid which I understand to be a legally enforced distinction between two groups in society, where one benefits and the other is penalized.”

In an interview with The Nation in January 2024, Mamdani criticized the public response to the pro-Palestinian protests erupting across the U.S., saying that conflating anti-Zionism with antisemitism was a danger to democracy.

“To conflate the critique of a state with the critique of a people poses a challenge to a democratic culture,” he said. In his recent Chronicle interview, Mamdani pointed favorably to the Jerusalem Declaration definition of antisemitism, signed by over 200 mostly Jewish scholars, which insists that the movement to boycott Israel is not in and of itself antisemitic. The declaration, he said, “makes a very clear distinction between the State of Israel and the people of Israel,” as opposed to the International Holocaust Remembrance Alliance definition.

In a January 2024 letter published in the Columbia Spectator, Mahmood Mamdani criticized the school for dissuading the use of the words “intifada” and “from the river to the sea,” arguing that excluding them would “rule out any meaningful dialogue on Israel and Palestine on this campus.” (He told the Chronicle that the “river to the seas” concept appears in the Likud party manifesto, which declares that “between the [Mediterranean] Sea and the Jordan [River] there will only be Israeli sovereignty.” He also claimed that he had not actually heard “from the river to the sea” chanted in Columbia’s quad, and had only read about it.)

Zohran Mamdani similarly downplayed rhetoric that many Israel supporters consider incendiary. In June he declined to condemn the phrase “globalize the Intifada,” arguing that the phrase symbolized a “desperate desire for equality and equal rights in standing up for Palestinian human rights.” (Mamdani later said he would “discourage” the use of the phrase, which many supporters of Israel, recalling two violent uprisings of Palestinians in 1987 and 2000 that killed hundreds of Israelis, see as a call to violence.)

At an appearance on the encampments, Mamdani described charges of antisemitism as “part of the currency the administration uses to demonize protests like this,” according to the Columbia Spectator.

 

Critics of the elder Mamdani say he underplays Jewish historical vulnerability and antisemitism, minimizes Palestinian political agency and their internal divisions, and ignores the way Zionism differs from European colonialism. But like his son, he believes even younger Jews are increasingly adopting his critique of Israel and Zionism.

In a December interview with Peter Beinart for Jewish Currents, a leftist magazine, he  said he believed the Jewish diasporic community would play an “important role” in discussions over the “Palestinian question” in the future.

“Jewish children in New York City have become increasingly skeptical of the direction in which Israel has been moving, and increasingly disillusioned with both the moral and the political efficacy of that route and increasingly open to explore an alternative,” said Mamdani.

Mira Nair, a supporter of cultural boycotts

Nair is an award-winning Indian-American filmmaker whose debut 1988 film, “Salaam Bombay!,” earned her an Academy Award nomination for Best Foreign Language Film. She also directed several acclaimed films including “Mississippi Masala” in 1991, “Monsoon Wedding” in 2001 and  “The Namesake” in 2006.

Born in India, she met Mahmood Mamdani in Uganda in 1989, and they married two years later. Nair was also married to the Jewish photographer Mitch Epstein from 1981 to sometime before 1989; he has declined JTA’s requests for an interview.

Nair has also been an outspoken critic of Israel and a supporter of petitions backing the Boycott, Divest and Sanctions movement.

In 2013, Nair declined an invitation to the Haifa International Film Festival. “I will not be going to Israel at this time. I will go to Israel when the walls come down. I will go to Israel when occupation is gone,” she tweeted at the time. In a subsequent post, she added that she stood with the BDS movement.

In March of this year, Nair signed onto a petition calling for the Academy Awards to remove Israeli actress Gal Gadot from its ceremony, accusing her of showing “support for Israel’s military actions against Palestinians,” according to an Instagram post by the group.

Following the election of her son, Nair has also declined to discuss Mamdani’s attitudes towards Jews and Israel in an interview with The Hollywood Reporter.

“What I love so much about Zohran is that he embraces the multiplicity of our lives in the most natural way — this mosaic that is our city but that no one has seen until this young man came along,” Nair told The Hollywood Reporter of her son.

Rama Duwaji, an artist with a political vision

Mamdani’s wife, Rama Duwaji, whom he married this year, has also made pro-Palestinian advocacy a focal point of her work in ceramics, animation and illustrations.

While Duwaji has largely refused interviews with the press and did not appear at campaign events or fundraisers, last month she sat for her first interview post election with The Cut.

“Speaking out about Palestine, Syria, Sudan — all these things are really important to me,” Duwaji told The Cut. “I’m always keeping up to date with what’s going on, not just here but elsewhere. It feels fake to talk about anything else when that’s all that’s on my mind, all I want to put down on paper.”

“Everything is political; it’s the thing that I talk about with [Zohran] and my friends, the thing that I’m up to date with every morning, which is probably not great for my mental health. It’s what I talk about when I check on my family back home,” continued Duwaji.

During the interview Duwaji also discussed the meaning behind part of her election night outfit —- a black top designed by Zeid Hijazi, a London-based Palestinian-Jordanian label.

“It’s nice to have a little bit of analysis on the clothes because, for instance, during the general-election night, it was nice to send a message about Palestinians by wearing a Palestinian designer,” said Duwaji.

Duwaji, 28, who is ethnically Syrian and grew up in Texas and Dubai, also frequently posts illustrations that advocate for pro-Palestinian causes on her Instagram account. Her art has been featured in The New Yorker, The Washington Post, the BBC, and VICE, according to her website.

https://www.instagram.com/p/DNQ85ehpSo6/?hl=en

In August, she posted an animation of the Palestinian flag along with the words “end the genocide,” and posted another last month depicting the Global Sumud Flotilla.

In March, she posted an illustration of Mahmoud Khalil, a pro-Palestinian student activist at Columbia University, calling for his release after he was detained by the Trump administration amid its campaign to purportedly combat campus antisemitism.

“This is an attack on freedom of speech, and sets a scary f—king precedent for anyone who speaks up for what’s right. Resist,” wrote Duwaji.

 “He’s his own person”

In an interview with the New York Times in June, Mahmood Mamdani spurned suggestions that his politics had an outsized impact on his son’s political views.

“He’s his own person,” Mamdani said. “Now, of course what we do as his parents is part of the environment in which he grew up, and he couldn’t help but engage with it. That doesn’t mean anything is reflected back on us.”

But Nair was quick to disagree, telling the Times that her son had “very much absorbed” his parents’ politics, which largely center on anti-colonialism.

“I don’t agree!” Ms. Nair said. “Of course the world we live in, and what we write and film and think about, is the world that Zohran has very much absorbed.”

The post How Mira Nair and Mahmood Mamdani’s politics shaped New York City’s new mayor appeared first on The Forward.

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How Jewish politics are shaping the 2026 election map, from coast to coast

(JTA) — After a year in which Israel, antisemitism and political polarization scrambled long-standing alliances, the American Jewish political map is heading into 2026 unusually unsettled.

From New York City Hall to swing-state governors’ mansions to some of the most crowded Democratic primaries in memory, the coming election cycle will test how much Jewish voters still cohere as a political bloc — and whether the issues that have dominated Jewish life since Oct. 7 will continue to shape the ballot box. The rise of outspoken pro-Palestinian candidates, fractures inside both parties over Israel, and the growing visibility of antisemitism on the left and the right have turned races that might once have seemed parochial into national bellwethers.

As Democrats and Republicans jockey for control of Congress and key statehouses, Jewish candidates and Jewish issues are no longer confined to the margins. Instead, they are central — sometimes uncomfortably so — to debates about ideology, identity and power. These are the big political questions facing the American Jewish community as 2026 approaches.

The Mamdani era begins

After the most closely watched — and, in some Jewish corners, feared — mayoral race in generations, Zohran Mamdani will be sworn in as New York City’s next chief executive on the first day of the year. For many Jews, both in and beyond New York, 2026 will be measured by how the democratic socialist mayor will wield his power and influence once in office — and by how many candidates in the midterms are able to follow in his footsteps when it comes to explicit pro-Palestinian activism.

Ahead of his inauguration, Mamdani seemed to heed some of the Jewish alarms over his harsh criticism of Israel. During his transition he dismissed a staffer over her past antisemitic posts; met with the New York Board of Rabbis, which include some vocal critics of his; and, after the deadly attack on a Hanukkah celebration in Australia, visited the grave of the Lubavitcher Rebbe.

Tensions remain. The Anti-Defamation League has launched a controversial monitoring project focused on his administration. He also still pledges to arrest Benjamin Netanyahu should the Israeli prime minister visit New York, a threat that Netanyahu has shrugged off.

Once he takes power, Mamdani’s outreach efforts to Jews will continue to be closely scrutinized, as will Jewish leaders’ willingness to be in the same room with him — or to discourage, or encourage, further attacks on him.

Seismic shifts on the right

Republicans could have seized upon the rise of Mamdani as an effort to appeal to worried Jews ahead of the midterms as the pro-Isael, anti-antisemitism party. Instead, the GOP now seems unsure what it thinks about Jews at all.

While President Donald Trump says he remains resolutely pro-Israel, and many establishment Jewish groups continue their eagerness to work with him, his second-in-command JD Vance has opened the door to a rising tide of anti-Israel and anti-Jewish sentiment on the party’s hyper-nationalist wing. At Turning Point USA’s annual convention, Vance declined to join the critics of conservative antisemitism, and instead encouraged the party to widen its tent.

Meanwhile, conservative thought leaders such as the Heritage Foundation and Turning Point USA, which have wielded power to vet and promote GOP candidates, have opened doors to outright conspiratorial talking points about Jewish and Israeli power, via figures such as open antisemite Nick Fuentes and podcaster Tucker Carlson, who has offered him a friendly platform.

Already some Republican candidates, driven by “America First” ideology and their disdain for U.S. aid to Israel, are taking explicitly anti-Israel platforms. Florida gubernatorial hopeful James Fishback, for example, has pledged to refuse donations from AIPAC, the pro-Israel lobby, and praised Heritage for its defense of the Carlson-Fuentes interview. “Why is it that when we’re critical of Israel, it feels like a fourth branch comes out to almost criminalize our speech?” the Gen Z hedge-fund manager has said.

And in the Ohio gubernatorial race, the biotech entrepreneur Vivek Ramaswamy — who as a 2024 presidential candidate was one of the first major figures of his party to suggest cutting aid to Israel — appears to be the likely GOP nominee. He will likely face a Jewish Democratic candidate, former state health official Dr. Amy Acton.

A test for Josh Shapiro

A Jewish governor with a national profile, Josh Shapiro is seeking reelection in November. Stacy Garrity, his GOP opponent, is the only person to earn more votes in Pennsylvania history than Shapiro when she was elected state treasurer in 2024. A popular moderate with a reputation as a humanitarian war hero, Garrity hopes to unite the state as Shapiro did, despite her record of boosting election denials. She’ll remind Jewish voters that she boosted the state’s Israel bond investments.

An upset — seen by insiders as unlikely but not impossible — could put a screeching halt to talk of Shapiro becoming the first Jewish president.

The Upper West Side story

Few Democratic primaries this year promise to be more circus-like than the race for the Manhattan district being vacated by longtime Jewish Rep. Jerry Nadler, a progressive on domestic issues who could read the haftarah at synagogue one day and offer what he considered loving criticism of Israel the next. Nine candidates have so far thrown their hats in, including three big Jewish names with very different takes on Jewish issues.

The favorite is New York State Assembly member Micah Lasher — a close confidant of Nadler. But Lasher’s path to the nomination is far from guaranteed, especially if progressives want to send a message to a Democratic establishment that they are unhappy for a range of reasons — including Israel.

Enter Cameron Kasky, a survivor of the Parkland High School shooting and Jewish Gen Z political activist. The 25-year-old, courting  pro-Palestinian voters, has already made fighting “support for genocide” a central plank of his campaign (he recently returned from a pro-Palestinian solidarity mission to the West Bank). And Kasky isn’t alone among Jewish candidates popular with the online left: Jack Schlossberg, 32, a Kennedy scion with millions of social media followers, is running on what he describes as the “cost-of-living crisis” and erosion of democratic norms under Republican leadership.

Threading the needle on Israel

As support for Israel erodes in the Democratic party and in portions of the right, a number of Jewish candidates insist that there is room for progressive Jewish voices who can be critical of Israeli policy. A number of declared Jewish candidates this year are looking to represent this vanguard. In many cases they’re vying to replace long-serving Jews and/or stalwart Democratic leaders.

Kasky exemplifies the trend. But progressive Brad Lander, the Jewish New York City comptroller and Mamdani ally, may have a clearer path to Congress: He is challenging Jewish Rep. Dan Goldman, a more typically pro-Israel lawmaker, for his House seat, and early polling has given him an advantage.

Scott Wiener, a state senator in California, is running for the seat being vacated by retiring Democratic figurehead Nancy Pelosi. Wiener holds conventionally left-of-center views on housing reform, civil rights, LGBTQ+ issues, climate and tech regulation and has pushed for antisemitism prevention in schools. He has also publicly condemned actions by the Netanyahu government.

And Daniel Biss, the progressive Jewish Israeli mayor of Evanston, Illinois, is running in the Chicago-area congressional district previously held by retiring Jewish Rep. Jan Schakowski. Like many pro-Israel centrists, he’s an advocate of the two-state solution, but has veered to their left by calling for an early ceasefire in Gaza and for pausing offensive U.S. weapons sales to the Israeli government amid the humanitarian crisis in Gaza. He is facing, amid a slew of challengers, the leftist Palestinian-American influencer Kat Abugazelah.

Israel and the midterms

Months after the tentative ceasefire, will voter sentiment about the Gaza war have an impact on midterm races? AIPAC, whose endorsements were once courted by politicians, is now seen as toxic by candidates who have been reading the tea leaves. Case in point: Rep. Seth Moulton, the Massachusetts Democrat, has publicly said he will return the campaign donations he previously received from AIPAC and will not accept future support from the organization.

In New York’s 15th Congressional District race, where Democratic Rep. Ritchie Torres is seeking reelection, former state assemblyman and ex‑Democratic National Committee vice chair Michael Blake has made Torres’s pro‑Israel stance a central issue of his campaign. Blake has accused Torres of prioritizing U.S. support for Israel over his constituents’ needs, including alleging that Torres’s positions effectively support what Blake calls a “genocide” — language that has drawn criticism from local Jewish leaders.

In the Michigan Senate race, Rep. Haley Stevens, a non-Jewish pro-Israel stalwart who previously won AIPAC’s support over progressive Jewish incumbent Andy Levin, is the favorite in the race right now. But she faces two progressive challengers, including one, former county health executive Abdul el-Sayed, who has also labeled Israel’s military campaign in Gaza as “genocide” and opposes U.S. military aid to Israel.

A Jewish hopeful for New York governor

Bruce Blakeman is the first Jewish county executive of Long Island’s Nassau County. He shouldered aside former frontrunner Elise Stefanik, upstate’s fiery Trump ally and scourge of college presidents, for both Trump’s endorsement and the likely Republican nomination to challenge Gov. Kathy Hochul. Blakeman’s hawkish pro‑Israel advocacy aligns him with the segment of the Republican base that emphasizes strong U.S.-Israel ties and opposition to movements like BDS. In the 2026 governor’s race, he’s likely to draw a contrast with Democrats, even if Hochul herself has strong pro-Israel bona fides.

Much ado about a tattoo

Graham Platner, the progressive Maine Senate candidate running in what Democrats see as a must-win race, has refused to quit following revelations that the military veteran had a Nazi-era tattoo on his chest for years. Even after shedding staff and facing fiery condemnations over both the tattoo and derogatory comments he made on Reddit, a defiant Platner is still polling within range of establishment candidate Gov. Janet Mills ahead of the June 9 Democratic primary.

Could the oyster farmer (who has claimed he didn’t know what the tattoo was, and covered it up following the revelations) actually pull off the upset primary win? Like Mamdani and several other progressive candidates this year, Platner also holds ardently pro-Palestinian views and has accused Israel of genocide. The elder statesman of the progressive wing of the Democratic Party, Vermont Sen. Bernie Sanders, has shrugged off questions about his tattoo, giving it a Jewish stamp of non-concern.

The post How Jewish politics are shaping the 2026 election map, from coast to coast appeared first on The Forward.

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