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Embracing their place on ‘the fringes,’ queer artists reimagine Jewish ritual garments for all bodies
(JTA) — Binya Kóatz remembers the first time she saw a woman wearing tzitzit. While attending Friday night services at a Jewish Renewal synagogue in Berkeley, she noticed the long ritual fringes worn by some observant Jews — historically men — dangling below a friend’s short shorts.
“That was the first time I really realized how feminine just having tassels dangling off you can look and be,” recalled Kóatz, an artist and activist based in the Bay Area. “That is both deeply reverent and irreverent all at once, and there’s a deep holiness of what’s happening here.”
Since that moment about seven years ago, Kóatz has been inspired to wear tzitzit every day. But she has been less inspired by the offerings available in online and brick-and-mortar Judaica shops, where the fringes are typically attached to shapeless white tunics meant to be worn under men’s clothing.
So in 2022, when she was asked to test new prototypes for the Tzitzit Project, an art initiative to create tzitzit and their associated garment for a variety of bodies, genders and religious denominations, Kóatz jumped at the chance. The project’s first products went on sale last month.
“This is a beautiful example of queers making stuff for ourselves,” Kóatz said. “I think it’s amazing that queers are making halachically sound garments that are also ones that we want to wear and that align with our culture and style and vibrancy.”
Jewish law, or halacha, requires that people who wear four-cornered garments — say, a tunic worn by an ancient shepherd — must attach fringes to each corner. The commandment is biblical: “Speak to the Israelite people and instruct them to make for themselves fringes on the corners of their garments throughout the ages” (Numbers 15:37-41) When garments that lack corners came into fashion, many Jews responded by using tzitzit only when wearing a tallit, or prayer shawl, which has four corners.
But more observant Jews adopted the practice of wearing an additional four-cornered garment for the sole purpose of fulfilling the commandment to tie fringes to one’s clothes. Called a tallit katan, or small prayer shawl, the garment is designed to be worn under one’s clothes and can be purchased at Judaica stores or online for less than $15. The fringes represent the 613 commandments of the Torah, and it is customary to hold them and kiss them at certain points while reciting the Shema prayer.
“They just remind me of my obligations, my mitzvot, and my inherent holiness,” Kóatz said. “That’s the point, you see your tzitzit and you remember everything that it means — all the obligations and beauty of being a Jew in this world.”
The California-based artists behind the Tzitzit Project had a hunch that the ritual garment could appeal to a more diverse set of observant Jews than the Orthodox men to whom the mass-produced options are marketed. Julie Weitz and Jill Spector had previously collaborated on the costumes for Weitz’s 2019 “My Golem” performance art project that uses the mythical Jewish creature to explore contemporary issues. In one installment of the project focused on nature, “Prayer for Burnt Forests,” Weitz’s character ties a tallit katan around a fallen tree and wraps the tzitzit around its branches.
“I was so moved by how that garment transformed my performance,” Weitz said, adding that she wanted to find more ways to incorporate the garment into her life.
The Tzitzit Project joins other initiatives meant to explore and expand the use of tzitzit. A 2020 podcast called Fringes featured interviews with a dozen trans and gender non-conforming Jews about their experiences with Jewish ritual garments. (Kóatz was a guest.) Meanwhile, an online store, Netzitzot, has since 2014 sold tzitzit designed for women’s bodies, made from modified H&M undershirts.
The Tzitzit Project goes further and sells complete garments that take into account the feedback of testers including Kóatz — in three colors and two lengths, full and cropped, as well as other customization options related to a wearer’s style and religious practices. (The garments cost $100, but a sliding scale for people with financial constraints can bring the price as far down as $36.)
Spector and Weitz found that the trial users were especially excited by the idea that the tzitzit could be available in bright colors, and loved how soft the fabric felt on their bodies, compared to how itchy and ill-fitting they found traditional ones to be. They also liked that each garment could be worn under other clothing or as a more daring top on its own.
To Weitz, those attributes are essential to her goal of “queering” tzitzit.
“Queering something also has to do with an embrace of how you wear things and how you move your body in space and being proud of that and not carrying any shame around that,” she said. “And I think that that stylization is really distinct. All those gender-conventional tzitzit for men — they’re not about style, they’re not about reimagining how you can move your body.”
Artist Julie Weitz ties the knots of the tzitzit, fringes attached to the corners of a prayer shawl or the everyday garment known as a “tallit katan.” (Courtesy of Tzitzit Project)
For Chelsea Mandell, a rabbinical student at the Academy of Jewish Religion in Los Angeles who is nonbinary, the Tzitzit Project is creating Jewish ritual objects of great power.
“It deepens the meaning and it just feels more radically spiritual to me, when it’s handmade by somebody I’ve met, aimed for somebody like me,” said Mandell, who was a product tester.
Whether the garments meet the requirements of Jewish law is a separate issue. Traditional interpretations of the law hold that the string must have been made specifically for tzitzit, for example — but it’s not clear on the project’s website whether the string it uses was sourced that way. (The project’s Instagram page indicates that the wool is spun by a Jewish fiber artist who is also the brother of the alt-rocker Beck.)
“It is not obvious from their website which options are halachically valid and which options are not,” said Avigayil Halpern, a rabbinical student who began wearing tzitzit and tefillin at her Modern Orthodox high school in 2013 when she was 16 and now is seen as a leader in the movement to widen their use.
“And I think it’s important that queer people in particular have as much access to knowledge about Torah and mitzvot as they’re embracing mitzvot.”
Weitz explained that there are multiple options for the strings — Tencel, cotton or hand-spun wool — depending on what customers prefer, for their comfort and for their observance preferences.
“It comes down to interpretation,” she said. “For some, tzitzit tied with string not made for the purpose of tying, but with the prayer said, is kosher enough. For others, the wool spun for the purpose of tying is important.”
Despite her concerns about its handling of Jewish law, Halpern said she saw the appeal of the Tzitzit Project, with which she has not been involved.
“For me and for a lot of other queer people, wearing something that is typically associated with Jewish masculinity — it has a gender element,” explained Halpern, a fourth-year student at Hadar, the egalitarian yeshiva in New York.
“If you take it out of the Jewish framework, there is something very femme and glamorous and kind of fun in the ways that dressing up and wearing things that are twirly is just really joyful for a lot of people,” she said.
Rachel Schwartz first became drawn to tzitzit while studying at the Conservative Yeshiva in Jerusalem in 2018. There, young men who were engaging more intensively with Jewish law and tradition than they had in the past began to adopt the garments, and Schwartz found herself wondering why she had embraced egalitarian religious practices in all ways but this one.
“One night, I took one of my tank tops and I cut it up halfway to make the square that it needed. I found some cool bandanas at a store and I sewed on corners,” Schwartz recalled. “And I bought the tzitzit at one of those shops on Ben Yehuda and I just did it and it was awesome.”
Rachel Schwartz stands in front of a piece of graffiti that plays on the commandment to wear tzitzit, written in the Hebrew feminine. (Courtesy of Rachel Schwartz)
Schwartz’s experience encapsulates both the promise and the potential peril of donning tzitzit for people from groups that historically have not worn the fringes. Other women at the Conservative Yeshiva were so interested in her tzitzit that she ran a workshop where she taught them how to make the undergarment. But she drew so many critical comments from men on the streets of Jerusalem that she ultimately gave up wearing tzitzit publicly.
“I couldn’t just keep on walking around like that anymore. I was tired of the comments,” Schwartz said. “I couldn’t handle it anymore.”
Rachel Davidson, a Reconstructionist rabbi working as a chaplain in health care in Ohio, started consistently wearing a tallit katan in her mid-20s. Like Kóatz, she ordered her first one from Netzitzot.
“I would love to see a world where tallitot katanot that are shaped for non cis-male bodies are freely available and are affordable,” Davidson said. “I just think it’s such a beautiful mitzvah. I would love it if more people engaged with it.”
Kóatz believes that’s not only possible but natural. As a trans woman, she said she is drawn to tzitzit in part because of the way they bring Jewish tradition into contact with contemporary ideas about gender.
“Queers are always called ‘fringe,’” she said. “And here you have a garment which is literally like ‘kiss the fringes.’ The fringes are holy.”
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Imam-led walkout over Jewish participant at CUNY interfaith event draws wide condemnation
(JTA) — Jewish groups and government officials are condemning an incident at a recent interfaith event held on the campus of the City College of New York, at which a Muslim leader reportedly led a student walkout against the Hillel director after saying he refused to be “sitting next to a Zionist.”
The incident took place last week and was first reported Wednesday by the Times of Israel, which obtained a recording of the event hosted by the college’s Office of Student Inclusion Initiatives.
The imam let loose a series of remarks about Shariah law and “the filthy rich” before stating, “I came here to this event not knowing that I would be sitting next to a Zionist and this is something I’m not going to accept. My people are being killed right now in Gaza.”
He then added, “If you’re a Muslim, out of strength and dignity, I ask you to exit this room immediately.” Roughly 100 Muslim students followed him out the door, according to the report, and the chaplain hosting the event expressed disbelief.
“This is not dialogue — it is harassment,” the Anti-Defamation League’s New York chapter wrote on the social network X. The chapter’s director Scott Richman called the incident “a truly disgusting display of raw antisemitism not only by the imam but by the huge crowd of people there for an interfaith event who followed him out the door because a Jew was present.”
“We unequivocally condemn this gross display of antisemitism at City College of New York,” the Nexus Project, a progressive-leaning antisemitism watchdog group, wrote on social media.
New York Gov. Kathy Hochul blasted the walkout as “antisemitism, plain and simple,” adding, “No one should be singled out, targeted, or shamed because they are Jewish.” She urged the City University of New York, the public university system that includes the campus, “to act swiftly to ensure accountability and protect every student’s safety.”
Hochul’s Republican opponent in next year’s governor race, Rep. Elise Stefanik, called CUNY “a hotbed of antisemitism.”
The federal Department of Justice, which has used its authority to pressure universities to quash antisemitism, also has an eye on the situation. “This is deeply concerning,” tweeted Associate Attorney General Harmeet Dhillon. “@CivilRights has questions and will look into this!”
The Hillel at City College, in an email to members, wrote, “Our concern is with one individual’s extremist rhetoric—not with Islam, not with Muslim students, and not with interfaith engagement itself.” It added that it was confident that City College would “respond appropriately” to the incident.
CUNY said it was aware of the incident and was investigating.
Jewish Insider later identified the Muslim speaker, who had identified himself only as “Abdullah” on the recording, as Abdullah Mady, a recent psychology graduate of the school who stayed on to pursue a master’s degree in medical translation. In a biography published online by his department, accompanied by a photograph in which he is wearing a keffiyeh, Mady says he aims to become a doctor.
Ilya Bratman, who runs the Hillel that serves City College as well as several other local public and private schools, told the Times of Israel that he was in attendance but that there were not many other Jewish students present because the Hillel had been hosting a talk with a Holocaust survivor in another room in the same building.
One Jewish student who was in attendance told the moderator after the walkout, “You’re in shock? We’re not, we’re used to it.”
The post Imam-led walkout over Jewish participant at CUNY interfaith event draws wide condemnation appeared first on The Forward.
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Kaploun leans on personal story and Holocaust education in bid to become Trump’s antisemitism envoy
(JTA) — Rabbi Yehuda Kaploun, President Donald Trump’s nominee to serve as U.S. antisemitism envoy, pledged to elevate Holocaust education and combat what he called a “global problem” of ignorance-driven antisemitism during a Senate confirmation hearing on Wednesday, while sidestepping the more partisan controversies that prompted a rebuke from a group of House Democrats ahead of the session.
“Together with bipartisan support, we must educate the world to respect one another,” Kaploun told the Senate Foreign Relations Committee in an opening statement that drew heavily on his personal encounters with antisemitism — from childhood taunts in Brooklyn to the Crown Heights riots and the deaths of family members on 9/11 and Oct. 7.
“I pledge to all of you here, I will not waver and I will not rest … to fight antisemitism everywhere and to make this world a better arena for God to dwell,” he said.
Kaploun, a Hasidic rabbi, Miami-based businessman and Trump ally, cast antisemitism as “a symbol of a larger hatred” and warned that societies that tolerate it invite broader violence.
He emphasized repeatedly that the core of the job must be education — of Holocaust history, of Jewish life in America and of the “Judeo-Christian values our country was founded on.”
But committee Democrats pressed him on political issues, including the administration’s muted response to a friendly interview that right-wing commentator Tucker Carlson recently conducted with Nick Fuentes, a antisemitic influencer. Asked whether Trump’s comments about Carlson — praising him while declining to denounce Fuentes — were appropriate, Kaploun responded by stressing freedom of speech while asserting that the administration is clear in condemning antisemitism.
“You have a right to hate, but we have a right to explain and stand up and abhor everything that you say,” he said, adding that he believes in condemning antisemitic remarks “whenever they need to be condemned” while maintaining free expression rights.
The exchange came a day after 18 House Democrats urged the Senate to reject Kaploun’s nomination, citing his past comments about Democrats and his failure to publicly challenge Trump’s use of antisemitic tropes during the 2024 campaign. The letter also highlighted past litigation involving Kaploun in Miami, previously reported by the Jewish Telegraphic Agency.
Kaploun pointed to the International Holocaust Remembrance Alliance’s working definition of antisemitism when asked about distinguishing antisemitism from criticism of Israel. “Anyone has a right to criticize Israel,” but singling out the country while ignoring other global issues can cross the line, he said.
Outside groups were divided on Kaploun. In a letter to the committee, Orthodox Union Advocacy Center leaders Nathan Diament and Isaac Pretter did not explicitly endorse Kaploun but said he is “familiar with the issues facing Jews around the world” and has shown a willingness to work across the aisle, including by co-authoring a JTA op-ed earlier this year with the two previous antisemitism envoys. But another national Jewish group, the liberal Zionist New Jewish Network, came out in direct opposition and called on senators to reject the nomination. “The administration’s weaponization of antisemitism has been appalling. Confirmation of Rabbi Kaploun adds insult to injury,” wrote the group’s CEO, Hadar Susskind.
The committee has not yet scheduled a vote on the nomination.
The post Kaploun leans on personal story and Holocaust education in bid to become Trump’s antisemitism envoy appeared first on The Forward.
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Amid Push for Gaza Role, Palestinian Authority Continues Paying Terrorists, Teaching Antisemitic Hatred
Palestinian Authority President Mahmoud Abbas looks on as he visits the Istishari Cancer Center in Ramallah, in the West Bank, May 14, 2025. Photo: REUTERS/Mohammed Torokman
As Western powers push for the Palestinian Authority to take a leading role in post-war Gaza, the government body has not delivered on promises of reform, continuing payments to terrorists and using school textbooks that glorify violence, demonize Israelis, and promote antisemitic themes.
On Wednesday, Israeli Foreign Minister Gideon Saar denounced the Palestinian Authority (PA) for nearly doubling its payments under its so-called “pay-for-slay” program — from $144 million in 2024 to $214 million so far in 2025 — despite the PA’s repeated promises of reform.
“The Palestinian Authority hasn’t stopped its payments of salaries to terrorists and their families. In fact, it is nearly doubling them,” the top Israeli diplomat said in a post on X.
“I call on Europe and the world to hold the PA accountable for funding terrorism. Stop Pay-for-Slay NOW!” he continued.
The Palestinian Authority hasn’t stopped its payments of salaries to terrorists and their families. In fact, it is nearly doubling them.
In 2024, it paid 144M dollars (€124M). In 2025, it has already committed 214M dollars (€185M) toward Pay-for-Slay, and the year isn’t even… pic.twitter.com/Iwyuy3le6y
— Gideon Sa’ar | גדעון סער (@gidonsaar) November 19, 2025
Even though PA President Mahmoud Abbas announced plans to reform the system earlier this year, new media reports reveal that Palestinian leadership has continued to issue payments.
The European Union (EU) is now demanding clarification on whether the “pay-for-slay” program is still operating through bypass channels, according to Euronews.
Western countries have been pushing for the PA to undergo internal reforms, aiming for the group to take control of Gaza after the war under the US-backed peace plan, despite strong Israeli objections.
The PA, which has long been riddled with accusations of corruption, has also maintained for years the “pay-for-slay” program, which rewards terrorists and their families for carrying out attacks against Israelis.
Under the policy, the Palestinian Authority Martyr’s Fund makes official payments to Palestinian prisoners held in Israeli jails, the families of “martyrs” killed in attacks on Israelis, and injured Palestinian terrorists.
Reports estimate that approximately 8 percent of the PA’s budget is allocated to paying stipends to convicted terrorists and their families.
This week, Israeli officials visited Brussels to present evidence to the bloc that the old “pay-for-slay” program is still operating and may be using funds that EU member states had originally donated for other purposes.
“We understand that a recent payment has been made to the families of prisoners, based on a previous scheme. We profoundly regret this decision, as this seems to go against prior announcements,” the EU Commission told Euronews.
However, the European bloc rejected any suggestion that its funds were involved in the recent payments.
“EU support to the PA is linked to its efforts to pursue the reform agenda,” the EU Commission said.
For years, the EU has been the largest provider of external assistance to the group, allocating approximately $1.47 billion bilaterally between 2021 and 2024.
As the international community seeks to chart a path for Gaza’s reconstruction after the Israel-Hamas war, the PA is maneuvering to take a leading role in the war-torn enclave, despite Israeli objections and with the backing of Western powers — a move that experts say is unlikely to succeed given the PA’s lack of credibility and support for terrorism against Israel.
Along with pledging to reform the “pay-for-slay” program, Abbas has also repeatedly reaffirmed his commitment to long-promised administrative reforms, even saying he intends to hold presidential and general elections after the war under international supervision.
The PA leader was elected to a four-year term in 2005, and he has not held elections since then.
Beyond payments to terrorists, the PA has also repeatedly promised Western powers to reform its school textbooks, which for years have notoriously promoted antisemitism and hatred for Israel.
Despite the PA’s promises, its textbooks continue to glorify violence, demonize Israelis, propagate antisemitic themes, and promote an exclusivist nationalist narrative.
On Wednesday, the Institute for Monitoring Peace and Cultural Tolerance in School Education (IMPACT-se), a nonprofit organization that analyzes schoolbooks and curricula around the world, released a new study analyzing 290 textbooks and 71 teachers’ guides used across multiple grades, finding that not a single reform has been made to address previous problematic content that promotes violence and incites hatred.
IMPACT-se’s report on the 2025–26 Palestinian Authority curriculum reveals a disturbing reality: Palestinian children are still being indoctrinated with the glorification of violence, antisemitism, promotion of martyrdom and the rejection of peace—embedded even in math and…
— IMPACT-SE (@IMPACT_SE) November 19, 2025
For years, PA-issued textbooks have been criticized for promoting extremism and undermining efforts to encourage peaceful coexistence with Israelis.
According to the newly released report, the textbooks’ content remains unchanged despite the PA’s explicit promises to reform the curriculum and public assurances from European officials that such reforms were underway.
IMPACT-se CEO Marcus Sheff said the findings “expose a stark and disturbing reality.”
“Virulent antisemitism, the glorification of jihad, and incitement to violence remain deeply embedded across all grades of Palestinian Authority textbooks,” Sheff said in a statement.
For example, Jews and Israelis continue to be portrayed as inherently evil, manipulative, corrupt, or as enemies of Islam, perpetuating deeply rooted antisemitic stereotypes, while the demonization of Israel remains a persistent and striking theme throughout the textbooks.
An 11th-grade history textbook features a cartoon with antisemitic imagery portraying Jews as controlling the world, including a black-and-white image labeled “cultural colonialism” showing two arms gripping a globe — one holding an American flag, the other an Israeli flag.
In a 10th-grade history textbook, it is claimed that after World War II, “the Zionists hoped the US would support the establishment of their national homeland in Palestine — by exploiting their political, media and financial influence in the United States.”
Another example comes from a 9th-grade civics textbook, which claims that Israel “deliberately releases herds of pigs” to damage Palestinian crops and undermine the Palestinian economy.
The newly released study also warns that the textbooks promote and justify violence against Jews and Israelis, fostering a culture of aggression and hostility.
In an 11th-grade history textbook, the 1972 Munich Olympics massacre — where 11 Israeli athletes and delegation members were killed — is depicted as a legitimate form of Palestinian resistance.
“The Palestinian resistance resorted to many methods in its struggle against the Zionist occupation. The fedayeen primarily used guerrilla warfare inside Palestinian territories, and also struck Zionist interests abroad — such as the Munich operation in 1972,” the book says.
According to the IMPACT-SE report, references to Jewish history and Israeli-Arab diplomatic efforts have been completely removed from the 2025–2026 textbooks, with any content promoting non-violence or compromise absent and the Holocaust entirely ignored.
The PA had committed to curriculum reforms earlier this year in order to secure over $462 million in economic support from the European Union, contingent on meeting specific education-related benchmarks.