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With goblins, spellcasters and delis, board game makers are imagining new Jewish worlds
(JTA) — Running a not-so-Zagat-rated deli, dropping into a Chinese restaurant for Christmas Eve dinner and acting out a bat mitzvah that involves a vampire — for contemporary board game fans, those can be all in an evening’s play.
That’s because a crop of new games aims to merge Jewish ideas and experiences with the aesthetics and language of games such as Dungeons & Dragons. Dream Apart places players in a fantastical reimagining of a 19th-century shtetl, for example, while J.R. Goldberg’s God of Vengeance draws inspiration from the Yiddish play of the same name. In the games in Doikayt, a collection released in 2020, players can literally wrestle with God.
Known as tabletop role-playing games because they ask players to take on a character, these games and their creators imagine exciting new worlds, subvert classic tropes in fun and irreverent ways, and reinterpret Jewish history and identity.
Tabletop role-playing games like Dungeons & Dragons and Call of Cthulhu have exploded in popularity over the past several years, with many — including at least one group of rabbis — picking up the Zoom-friendly hobby during the height of the COVID-19 pandemic. But the new Jewish games aim to do more than just provide a diversion or even an escape.
“Depending on your family, depending on your synagogue, depending on your community, you may have gotten more or fewer options of what Jewishness could mean in your imagination,” said Lucian Kahn, who created a trilogy of humorous Jewish role-playing games.
“What some of these games are doing is opening that up and pointing to alternate possibilities of imagining Jewishness, not as a way of converting anyone to anything else, but just as a way of showing the tradition is enormous,” he added.
Kahn is the creator of If I Were a Lich, Man, a trilogy of humorous games whose name is a mashup between a “Fiddler on the Roof” song and an undead character, the lich, that frequently appears in fantasy fiction and games. In the title game, players are Jewish liches — spellcasters whose souls, in the lore of Dungeons & Dragons, are stored in phylacteries, the Greek word for tefillin used by Jews in prayer. Representing the four children of the Passover seder, they debate how their community should address the threat of encroaching holy knights.
In some cases, the association of Jews with monsters has given rise to charges of antisemitism — the goblins of “Harry Potter” offer a prime example. But Kahn said he sees Jewish-coded monsters, and queer-coded villains, as figures of resistance.
“There’s a long tradition of looking at the monster and seeing that the reason why these are monsters is because the people who have oppressive power have decided that these are going to be the enemies of the ‘good’ oppressive powers,” Kahn explained. “But if you don’t agree with their ideology, if you’re seeing yourself as being a member of a marginalized community and being in opposition to these oppressive powers, then you can look at the qualities assigned to these monsters and some of them are qualities that are good.”
For Kahn, Jewish-coded monster characters also provide more of an inspiration than the archetypes of more traditional games.
“Maybe somebody thinks they’re insulting me or insulting Jews,” he said. “My response is: I like vampires and liches and trolls and goblins and think they’re much more interesting than bland white muscular humans running through the fields with a cross on their chest hacking at the same things with a sword over and over again.”
Kahn’s outlook has resonated in the tabletop role-playing game community. In February, he and Hit Point Press launched a Kickstarter to fund production of If I Were a Lich, Man. The campaign smashed its $5,000 goal, raising $84,590, enough to hit one of the campaign’s stretch goals of funding a grant to support independent zines about tabletop role-playing games.
The successful campaign means that Kahn’s three games will go into production. In addition to the game about liches, the trilogy includes Same Bat Time, Same Bat Mitzvah, in which players act out a bat mitzvah where one guest has been turned into a vampire, and Grandma’s Drinking Song, inspired by how Kahn’s Jewish great-great grandmother and her children survived in 1920s New York City by working as bootleggers during Prohibition.
In Grandma’s Drinking Song, players write a drinking song together as they act out scenes. Kahn, the former singer/songwriter and guitarist for Brooklyn Jewish queercore folk-punk band Schmekel, wanted to carry over elements of music into this game.
A throughline in all three games is the power of creative resistance to authority — a narrative that Kahn said strikes him as particularly Jewish.
“There are all these stories in Jewish folklore that are really overtly about finding trickster-y or creative ways of fighting back against oppressive and unjust governmental regimes, evil kings, bad advisors,” Kahn said. “One of the first stories I ever heard in my life was the Purim story, so it’s very embedded in my mind as a part of Jewish consciousness, when evil rulers come to power and try to kill us all, we’re supposed to find these outside-the-box ways of preventing that from happening.”
For some Jewish creators, Jewish holidays are an explicit inspiration. Like many Jewish kids of the ‘80s and ‘90s, Max Fefer, a civil engineer by day and game designer by night, grew up loving the picture book “Herschel and the Hanukkah Goblins,” which remains a popular festive text. But as Fefer notes, goblins are often associated with antisemitic stereotypes. Fefer’s first Jewish game, Hanukkah Goblins, turns the story on its head — players interact as the jovial goblins, who are here not to destroy but to spread the spirit of Hanukkah to their goblin neighbors.
Last year, Fefer launched a successful Kickstarter for another Jewish holiday-inspired tabletop role-playing game, Esther and the Queens, where players assume the roles of Esther and her handmaidens from the Purim story, who join together to defeat Haman by infiltrating a masquerade party as queens from a far-off land.
Esther and the Queens channels Fefer’s Purim memories and includes carnival activities, including Skee-Ball; a calm, relaxing Mishloach Manot basket-making; and a fast-paced racing game.
“All of our holidays, they’re opportunities for us to gather as a community in different ways,” Fefer said. “Watching this satirical, comedic retelling of the story of Purim and the Esther Megillah and coming together into a theater, in a synagogue, to watch these spiels and laugh together and spin the graggers when we hear Haman’s name — all of those things help us build identity and community, and I think games in particular surrounding identity, that’s a great way for a Jewish person themselves to feel seen in a game and reinforce their identity, and share their background with friends.”
Another pair of Jewish game creators, Gabrielle Rabinowitz and her cousin, Ben Bisogno, were inspired by Passover.
“The seder is kind of like an RPG in that it’s a structured storytelling experience where everyone takes turns reading and telling, and there’s rituals and things you do at a certain time,” Rabinowitz said. “It’s halfway to an RPG.”
The game became a pandemic project for the two of them, and alongside artist Katrin Dirim and a host of other collaborators, they created Ma Nishtana: Why Is This Night Different? — a story game modeled on their family’s seder. The game follows the main beats of the Exodus story, and in every game, there will be a call to action from God, a moment of resistance, a departure and a final barrier — but different characters and moments resonate depending on the players’ choices.
As an educator at the Museum of Natural History, Rabinowitz said she is often thinking about how to foster participation and confidence, and she wanted to create a game-play mechanic to encourage players to be “as brazen as her family is.” The result was an in-game action called “Wait! Wait! Wait!” — if players wish to ask a question, make a suggestion, disagree with a course of action or share a new perspective, they can call out “Wait! Wait! Wait!” to do so.
The game also includes a series of scenes that are actively roleplayed or narrated, and each includes a ritual — one that can be done in-person or an alternate remote-friendly version. For example, at one point each player must come up with a plague inspired by the new story they’re telling together, and in the remote version, players go camera-off after reciting theirs.
“The fact that it was created during the pandemic and a way for us to connect and other people to connect with each other is really the soul of the game,” Rabinowitz said. “After each person tells a plague, by the end, all the cameras are off and everyone stays silent for another minute. It’s a hugely impactful moment when you’re playing remotely. The design is interwoven in the game itself.”
Rabinowitz said by playing a story of a family undergoing these trials, the themes of family and identity deepen every time she plays the game.
“A lot of people say, ‘Wow, I’ve never felt more connected to this story,’” she said. “Embodying these characters gave me a feeling of relevance and that makes it feel important as a Jewish precept.”
For other creators, that deep connection comes in more lighthearted scenarios. Nora Katz, a theatremaker, game designer and public historian working at the Goldring/Woldenberg Institute of Southern Jewish Life (ISJL) by day, created the Jewish deli-centered game Lunch Rush, which was included in the Doikayt anthology.
“There’s also types of institutions that come up a lot in [tabletop role-playing games], especially sort of high fantasy,” she said. “Everyone meets in a tavern, there’s an inn, things like that. So the idea of a deli as a central gathering place in a world like that felt fun to me.”
An important element of Lunch Rush is that players must be eating while playing, so for Katz’s first round with friends, they got together with chocolate chip ice cream and dill pickle potato chips. She said the deli is a shared language, and her fellow players were all bringing in their own favorite things about delis they loved into the fictional place they were building together.
Tabletop role-playing games “at their core are about collaboration and relationships and storytelling and community, and for me, all of those things are also what Jewishness is about, to me they totally go hand in hand,” Katz said.
The games are not meant to be for Jewish players only. Rabinowitz said the guidebook for Ma Nishtana includes essays to encourage people to further engage with the narrative.
“Jewish players, non-Jewish players, priests, non-religious people, all different people have played it and almost all of them have told us it’s given them a new way of thinking of how they relate to religious tradition, and I didn’t really set out to do that,” Rabinowitz said. “I feel really privileged to have helped create that space.”
Rabinowitz and Bisogno also commissioned other creators to build alternate backdrops for their game, so it can be repurposed to telling the story of another oppressed people’s fight for freedom. Players can interact as embattled yaoguai, spirits from Chinese mythology; explore a Janelle Monáe-inspired Afrofuturist world; play as Indigenous land defenders; or unionize as exploited workers at “E-Shypt.”
Fefer, who has been amplifying the work of other Jewish creators in the tabletop role-playing game space, said the harm of stereotyping and reinforcing negative tropes is still present in the industry, and not just for Jewish people. For example, fans recently criticized Dungeons & Dragons publishers Wizards of the Coast for reinforcing anti-Black stereotypes in the descriptions of a fantasy race, the Hadozee.
“I think it’s a process of talking to people who are from these groups and bringing them onto your teams and making sure you’re incorporating their perspectives into, in the example of Dungeons & Dragons, a hundred-million-dollar industry, being intentional about that design and looking at things from lots of different angles,” Fefer said. “How could our branding, our games be reinforcing something we’re not even aware of?”
Fefer hopes people who play Hanukkah Goblins and Esther and the Queens feel seen and have moments of shared joy, and also that they learn something from these games — about the antisemitic tropes in fantasy, or about underrepresented groups within the Jewish community. With Esther and the Queens, Fefer collaborated with a writer and artist, Noraa Kaplan, to retell the Purim story from a queer and feminist lens, drawing on Jewish texts that the pair said shows the long presence of queer and trans people in Jewish tradition.
“We have a lot of richness within Judaism to share our culture and share our upbringing but also just be representation,” Fefer added. “We’re living in a time of heightened antisemitism and the world being a gross place to be at times, and we can really bring the beauty of Judaism into game design and create experiences for people that are both representative of Judaism and also just very Jewish experiences.”
But for all the important conversations and learning experiences that can come from Jewish tabletop role-playing games, Katz said the goofiness and joy is important, too.
“We live in such a horrendous society that is of our own making,” she said. “If you can, for a little while, enjoy an anticapitalist fictional deli that you and your friends live in, I think that’s great.”
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Number of UK Schools Marking Holocaust Has Dropped by Nearly 60% Since Oct. 7 Massacre
Tens of thousands joined the National March Against Antisemitism in London, Nov. 26, 2023. Photo: Tayfun Salci/ZUMA Press Wire via Reuters Connect
The number of British schools commemorating the Holocaust has plummeted by nearly 60 percent following the Palestinian terrorist group Hamas’s Oct. 7, 2023, invasion of southern Israel.
Since Hamas-led Palestinian terrorists perpetrated the largest single-day massacre of Jews since World War II, the number of secondary schools across the UK signed up for events commemorating Holocaust Remembrance Day, which takes place annually on Jan. 27, dropped to fewer than 1,200 in 2024 and 854 in 2025, according to data from the Holocaust Memorial Day Trust.
The figure had been rising each year since 2019, reaching more than 2,000 secondary schools in 2023.
There are about 4,200 secondary schools in the UK.
Sir Ephraim Mirvis, chief rabbi of the UK, commented on the figures in an essay published in The Sunday Times, expressing alarm about an increasingly hostile environment for the British Jewish community.
“I fear for what will happen this year,” Mirvis wrote. “For if we cannot teach our children to remember the past with integrity and resolve, then we must ask ourselves what kind of future they will inherit.”
Mirvis urged readers to put themselves in the shoes of a UK teacher preparing a Holocaust memorial event. “Now imagine that as you begin to organize such an event, you learn that some parents of pupils at your school are unhappy about it,” he added. “One of the claims that Holocaust education is a form of “propaganda”; another insists that the event must not go ahead unless it also highlights the awful suffering of Palestinians in Gaza.”
Karen Pollock, chief executive of the Holocaust Educational Trust, described to The Times how some students “arrive in the classroom with views shaped by social media trends rather than evidence.”
The European Jewish Congress (EJC) released a statement on Monday reflecting on the drop in UK schools recognizing the Holocaust.
“Holocaust Memorial Day is not about politics. It is about memory, responsibility, and education. It exists to honor the 6 million Jews murdered in the Holocaust and to remind future generations of the consequences of hatred, indifference, and extremism,” the EJC stated. “Avoiding commemoration out of fear of controversy undermines the very purpose of education. When remembrance becomes optional, memory itself becomes fragile.”
The EJC continued, “Now is precisely the moment when Holocaust education matters most: when misinformation spreads easily, when antisemitism is openly visible, and when fewer survivors remain to bear witness. Schools play a vital role in preserving this memory, not only for Jewish communities, but for society as a whole.”
Dwindling commemoration of the Holocaust comes amid a steep surge in antisemitism across the UK.
The Community Security Trust (CST) — a nonprofit charity that advises Britain’s Jewish community on security matters — recorded 1,521 antisemitic incidents from January to June this year. This was the second-highest number of antisemitic crimes ever recorded by CST in the first six months of any year, following 2,019 incidents in the first half of 2024.
In total last year, CST recorded 3,528 anti-Jewish hate crimes — the country’s second worst year for antisemitism, despite an 18 percent drop from 2023’s record of 4,296.
“When a trigger event such as the Oct. 7 attack occurs, antisemitic incidents initially spike to a record peak; then gradually recede until they plateau at a higher level than before the original trigger event occurred,” CST stated.
These figures juxtapose with 1,662 antisemitic incidents in 2022, 2,261 in 2021, and 1,684 in 2020.
The struggles of the UK’s educational establishment to counter the rising antisemitism problem mirror the ongoing challenges confronted by its medical institutions.
In November, UK Health Secretary Wes Streeting called it “chilling” that some members of the Jewish community fear discrimination within the NHS, amid reports of widespread antisemitism in Britain’s health-care system.
The comments came weeks after British Prime Minister Keir Starmer unveiled a new plan to address what he described as “just too many examples, clear examples, of antisemitism that have not been dealt with adequately or effectively” in the country’s National Health Service (NHS).
One notable case drawing attention involved Dr. Rahmeh Aladwan, a trainee trauma and orthopedic surgeon, who police arrested on Oct. 21, charging her with four offenses related to malicious communications and inciting racial hatred. In November, she was suspended from practicing medicine in the UK over social media posts denigrating Jews and celebrating Hamas’s terrorism.
Other incidents in the UK included a Jewish family fearing their London doctor’s antisemitism influenced their disabled son’s treatment. The North London hospital suspended the physician who was under investigation for publicly claiming that all Jews have “feelings of supremacy” and downplaying antisemitism.
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US-Based Anti-Zionist Groups Spread Terrorist Propaganda on Social Media, New Report Shows
A student puts on their anti-Israel graduation cap reading “From the river to the sea” at the People’s Graduation, hosted for Mahmoud Khalil and other students from New York University. Photo: Angelina Katsanis via Reuters Connect
Anti-Zionist groups operating in the US are using social media to spread anti-Israel propaganda confected by foreign terrorist organizations based in Gaza and elsewhere across the Middle East, according to a new report by the Anti-Defamation League (ADL).
“Protesters and activists are not merely praising the activity of terror groups; they are actively sharing their official propaganda, disseminating communiqués, videos, and other materials directly into mainstream platforms,” says the report, titled “Digital Couriers.”
“This propaganda spread functions to normalize the eliminationist goals and terrorist tactics espoused by groups like Hamas and the [Popular Front for the Liberation of Palestine] within certain activist circles in the US,” the report continues. “It blurs the line between legitimate protest and explicit endorsement of terrorism and antisemitic violence.”
The groups employ a number of social media platforms to further the mission, including “Resistance News Network” (RNN) on Telegram, a “radical, antisemitic, anti-Zionist” channel which “plays a key role in getting translated terrorist content into the hands of American activists, while also creating and packaging its own content and glorifying terror attacks and other violence.”
Instagram is another online service which pro-Hamas activists use as a news wire. It is especially popular with Students for Justice in Palestine (SJP), an organization that has been central to the campus antisemitism crisis that has seen Jewish students harassed, excluded, and assaulted at colleges across the US.
SJP, the ADL says, has shared messages by Hamas spokesmen, commemorated the Oct. 7, 2023, massacre across southern Israel as a day of celebration for the anti-Zionist movement, and shared footage from that day in which a Hamas fighter was “inside the home of an Israeli family.”
The ADL argues social media platforms should aim for “disrupting the pipeline,” enforcing their “existing policies” which already proscribe sharing content of foreign terrorist groups. College and universities, it continues, are responsible for ensuring that students do not do so and break federal law in the process.
“More broadly, it is incumbent upon the general public to engage in due diligence when consuming and sharing content online and associating with activist groups and individuals,” the report concludes.
Anti-Zionist groups have been flagged before for functioning as arms of Hamas while promoting Islamism as well as the geopolitical aims of countries such as Iran.
In October, SJP’s national office (NSJP) appeared to call for executing Muslim “collaborators” working with Israel in retaliation for the death of Palestinian influencer Saleh Al-Jafarawi during a brewing conflict between the Hamas terrorist group and a rival clan, Doghmush, in Gaza City.
“Saleh’s martyrdom is a testament to the fact that the fight against Zionism in all its manifestations — from the [Israel Defense Forces] to its collaborators — must continue,” the group said in a statement posted on social media. “In the face of hundreds of thousands of martyred Palestinians these past two years alone, collaborators and informants maintain their spineless disposition as objects of Zionist influence against their own people.”
The statement launched a series of unfounded charges alleging that anti-Hamas forces are “exploiting Gaza’s youth for money” and pilfering “desperately needed aid to the killing of their own people in service of Zionism.” NSJP added, “Death to the occupation. Death to Zionism. Death to all collaborators.”
Additionally, NSJP has publicly discussed its strategy of using the anti-Zionist student movement as a weapon for destroying the US, saying in 2024 that “divestment [from Israel] is not an incrementalist goal” but enacted with the later goal of setting off “the total collapse of the university structure and American empire itself.” On the same day the group issued that statement, Columbia University’s most strident pro-Hamas organization was reported to be distributing literature calling on students to join the Palestinian terrorist group’s movement to destroy Israel during the school’s convocation ceremony.
“This booklet is part of a coordinated and intentional effort to uphold the principles of the thawabit and the Palestinian resistance movement overall by transmitting the words of the resistance directly,” said a pamphlet distributed by Columbia University Apartheid Divest (CUAD), an SJP spinoff, to incoming freshmen. “This material aims to build popular support for the Palestinian war of national liberation, a war which is waged through armed struggle.”
Other sections of the pamphlet were explicitly Islamist, invoking the name of “Allah, the most gracious” and referring to Hamas as the “Islamic Resistance Movement.” Proclaiming, “Glory to Gaza that gave hope to the oppressed, that humiliated the ‘invincible’ Zionist army,” it said its purpose is to build an army of Muslims worldwide.
“We call upon the masses of our Arab and Islamic nations, its scholars, men, institutions, and active forces to come out in roaring crowds tomorrow,” it added, referring to an event which took place the previous December. “We also renew our invitation to the free people and those with living consciences around the world to continue and escalate their global public movement, rejecting the occupation’s crimes, in solidarity with our people and their just cause and legitimate struggle.”
Middle East experts have long suspected that foreign agents are conspiring with SJP chapters.
In July 2024, then-US National Intelligence Director Avril Haines issued a statement outlining how Iran has encouraged and provided financial support to the anti-Israel campus protest movement and explaining that it is part of a larger plan to “undermine confidence in our democratic institutions.” Haines also confirmed that US intelligence agencies have “observed actors tied to Iran’s government posing as activists online, seeking to encourage protests, and even providing financial support to protesters.”
Follow Dion J. Pierre @DionJPierre.
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NYC Schools Chancellor Implored to Enforce Political Neutrality After Anti-Zionist ‘Teach-In’ for Kids
New York City Public Schools Chancellor Kamar Samuels shakes hands with members of the press after 3-K and Pre-K applications opened on Jan. 14, 2026, at a school in Cypress Hills, New York, USA. Photo: Derek French / SOPA Images via Reuters Connect
Teachers who promoted a “Palestine Teach-In” for New York City schoolchildren on Martin Luther King’s birthday violated the city’s policy on political neutrality on school grounds and violated free speech protections afforded to teachers as government employees, according to a new letter sent by nonprofits to Public Schools Chancellor Kamar Samuels.
The event, organized by a group which calls itself “NYC Educators for Palestine,” targeted “kids ages 6-18,” according to social media screenshots included in the groups’ letter. New York City officially prohibits attempts to indoctrinate students with views held by schoolteachers, having adopted a “politically neutral learning environment” policy in June 2009.
That policy must be enforced, said the two nonprofits, StandWithUs and the North American Values Institute (NAVI), who wrote to Samuels.
“NYCPS [New York City Public Schools] teachers’ speech can be considered government speech, as opposed to private speech, depending on the context. The teachers involved in advertising and speaking at the event are proactively sharing their status and training as NYCPS teachers to attract attendance,” the groups said. “Doing so risks misleading families as to whether the event is sponsored or supported by the DOE [Department of Education].”
“NYCPS teachers’ speech — even private speech off of school grounds — can be limited if it would interfere with the ‘effective operation of the school,’” the letter continued. “NYCPS teachers, as city employees, may not use their positions of authority to influence students. Whether or not they are literally in the classroom, students are considered ‘captive audience’ members to their teachers.”
The Algemeiner has asked the United Federation of Teachers (UFT), which represents over 200,000 teachers and other education professionals in collective bargaining negotiations, to respond to the letter and has not heard back. At least one UFT caucus promoted the event.
The UFT has been criticized for violating political neutrality before. According to a report published in September by the Defense of Freedom Institute (DFI), the union has gone from fostering popular support for anti-Zionism among students to seeking cover from government by placing one or more of its fellow travelers in high office. To that end, the UFT endorsed the New York City mayoral candidacy of Zohran Mamdani in July, calling the avowed socialist and Hamas sympathizer a potential “partner.”
“The historical record shows that, whatever their shortcomings, previous generations of teacher-union leaders stood up to antisemitism in K-12 schools on behalf of their Jewish members and promoted strong US support for Israel in the face of existential attacks on that country,” the report stated. “Now, antisemitic activists grossly dishonor that legacy by weaponizing teacher unions to spread antisemitism, intimidate Jewish teachers, and recast the classroom as a battlefield against the West.”
Other states have faced similar challenges, as public school teachers have seemingly assumed that they have academic freedom and free speech rights enjoyed by professors.
In December, a California judge weighed in on this issue while striking down a challenge to the state’s new K-12 antisemitism law, a measure which established a new Office for Civil Rights and other protections for Jewish students.
In the suit, a teacher argued that the K-12 antisemitism law was “hastily written” and “singled out for punishment” anti-Zionist viewpoints. She also criticized the law because she said it “empowers anyone to file a complaint claiming classroom content and instructional materials criticize Israel and Zionism,” preventing teachers “from freely discussing these critical issues.”
In her decision, Judge Noël Wise, appointed by former US President Joe Biden in 2024, said that even if what the teacher and LA Educators for Justice in Palestine argued was true, it failed legally for asserting public teachers’ right to unfettered free speech, which does not exist for government employees while they are at work. Teachers may comment on matters of public interest, she explained, citing past jurisprudence by the US Supreme Court, but they cannot interfere with government’s advancing its “legitimate interests.” When they speak in the classroom or on a public school campus, Wise stressed, they do so not as private citizens but as state officials speaking “with the voice of the government” — a fact which allows government to steer or proscribe what is said on its behalf.
She continued, “As public school education belongs to the government, the government may regulate Teacher Plaintiffs [sic] speech to accord with the government’s education goals. It is of no significance that the curricula and the attendant speech required to teach it may advance a single viewpoint to the exclusion of another.”
Follow Dion J. Pierre @DionJPierre.