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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.”
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Hillary Clinton Warns Youth Being Misled by ‘Totally Made Up’ Narratives About Gaza, Israel
Former US Secretary of State Hillary Clinton speaks on the first day of the 2024 Clinton Global Initiative Meeting at the Hilton Hotel in New York City, US, Sepy. 23, 2024. Photo: MediaPunch/INSTARimages via Reuters Connect
Former US Secretary of State Hillary Clinton issued a stark warning this week, arguing that young Americans are increasingly turning against Israel because they are consuming misleading and often fabricated social-media content about the Gaza war.
Speaking at an Israel Hayom summit in New York, Clinton said that young people were being influenced by “totally made up” videos depicting alleged Israeli actions in Gaza, many of which she claimed were nothing more than stylized pro-Hamas propaganda.
Clinton noted that more than half of young Americans now receive their news primarily from platforms such as TikTok and Instagram, where short, highly sensationalized clips often spread faster than verified information. She warned that these platforms prioritize emotion over context, leaving users vulnerable to narratives that ignore decades of Israeli security dilemmas, Hamas terrorism, and the broader regional picture.
Clinton lamented that her attempts to have conversations with young people over the Gaza War have been fruitless, noting that students “did not know history, they had very little context, and what they were being told on social media was not just one-sided, it was pure propaganda.”
Her remarks reflect growing concern among pro-Israel advocates and politicians about the generational shift in US public opinion. Recent polling show that younger Americans, across political lines and even within the Jewish community, are significantly less supportive of Israel than older generations. Clinton suggested that this shift is less a product of thoughtful engagement with the conflict than of a digital information culture in which Hamas and its sympathizers have gained enormous influence.
”It’s not just the usual suspects. It’s a lot of young Jewish Americans who don’t know the history and don’t understand. A lot of the challenge is with younger people. More than 50 percent of young people in America get their news from social media,” Clinton said.
“So, just pause on that for a second. They are seeing short-form videos, some of them totally made up, some of them not at all representing what they claim to be showing, and that’s where they get their information,” continued Clinton, who previously served as a US senator from New York.
In today’s fragmented media environment, a single unverified video can reach millions of people within hours. Analysts have repeatedly documented how decontextualized or manipulated footage from Gaza circulates widely before fact-checkers can intervene. Meanwhile, footage that reveals Hamas’s extensive use of human shields, its embedding of military infrastructure inside hospitals, or its responsibility for repeated ceasefire collapses rarely achieves the same viral momentum. According to experts analyzing the flow of information, the asymmetry has allowed simplistic narratives portraying Israel as an aggressor to dominate the feeds of young users who lack the historical grounding needed to assess such content.
Clinton’s comments underscore a growing consensus that modern warfare is fought not only on the battlefield but also online in the domain of public relations. Israel, she suggested, faces an unprecedented challenge in countering digital propaganda that spreads farther and faster than any official briefing or nuanced reporting.
Clinton warned that the crisis extends beyond Israel to the United States and other democracies struggling to maintain informed public discourse. The result is an American youth culture increasingly swayed by unverified images and misleading narratives rather than history, context, or the realities of Israeli security, an information landscape that has reportedly been leveraged by foreign actors such as Iran, Qatar, and Russia to push disinformation.
Clinton’s remarks amounted to a call for a more robust response to online misinformation and for renewed efforts to inform young Americans about the complexities of the conflict.
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New York Governor Puts New Holocaust Memorial Project in Motion
New York Gov. Kathy Hochul. Photo: Reuters Connect
New York Gov. Kathy Hochul on Monday signed legislation to establish a new memorial honoring victims and survivors of the Holocaust that will be constructed inside the Rockefeller Empire State Plaza in Albany.
“With the first ever state-sponsored Holocaust Memorial, we are honoring the victims and survivors of the Holocaust while ensuring that all visitors have a place to remember and reflect on what the Jewish community has endured,” Hochul said in a statement announcing the action. “New York has zero tolerance for hate of any kind, and with this memorial, we reaffirm our commitment to rooting out antisemitism and ensuring a peaceful and thriving future for all.”
Per the legislation, Senate Bill 5784, the construction of the memorial, the first ever to be sponsored by the state government, will be managed by New York’s Office of General Services (OGS). Hochul’s office said its completion will give “visitors the opportunity to reflect on issues that touch the core of our society” and “serve as a reminder of the dangers of antisemitism, racism, and all manifestations of intolerance.”
Dan Dembling, president of the Capital District Jewish Holocaust Memorial, a nonprofit from upstate New York which promotes knowledge of the Holocaust, said his group is “deeply grateful” to Hochul.
“At this time when antisemitism is so high and rhetoric is reminiscent of the Nazi era, the need to remember the Holocaust is critically important,” Dembling said. “As envisioned, this memorial will have statewide impact by helping to educate people about the consequences of prejudice left unchecked and hopefully inspire New Yorkers to stand up against hate in all its forms.”
The approval of the Rockefeller Plaza Holocaust Memorial comes amid a rise in antisemitic incidents in New York, especially in New York City, where, according to the Anti-Defamation League (ADL), hundreds of anti-Jewish acts have been perpetrated in 2025 and a record 976 struck the city in 2024.
During the hate crime wave, the Jewish community in the Crown Heights section of Brooklyn suffered a violent series of robberies and other attacks. In one instance, three masked men attempted to rob a Hasidic man after stalking him through the neighborhood. Before then, two men beat a middle-aged Hasidic man after he refused to surrender his cell phone in compliance with what appears to have been an attempted robbery. Additionally, an African American male smacked a 13-year-old Jewish boy who was commuting to school on his bike in the heavily Jewish neighborhood, and less than a week earlier, an assailant slashed a visibly Jewish man in the face.
Hochul’s handling of the problem has been criticized by Jewish civil rights activists and Republican lawmakers. Many lambasted, for example, her endorsement in September of the candidacy of New York City Mayor-elect Zohran Mamdani, a self-described socialist who is allied with far-left anti-Zionist groups and has vowed to arrest Israeli Prime Minister Benjamin Netanyahu should he visit the city. Mamdani has also supported boycotts targeting Israel and failed to denounce the slogan “globalize the intifada,” which has been widely interpreted as a call for terrorism against Jews and Israelis worldwide.
The endorsement prompted accusations that Hochul was contributing to the rising popularity and aggressiveness of political Islamism across the Five Boroughs. Days after Mamdani won his bid for mayor, anti-Israel protesters staged a riotous demonstration in which hundreds of people amassed outside a prominent New York City synagogue and clamored for violence against Jews.
Hochul’s political opponents blamed her leadership for the incident.
“This is [Gov.] Kathy Hochul’s New York,” US Rep. Elise Stefanik, a leading Republican candidate running to unseat Hochul in next year’s gubernatorial election, said on the X social media platform. “When New Yorkers were looking for strong leadership from our governor, instead of standing against antisemitic hate, Hochul chose to endorse a raging antisemite for mayor of NYC putting Jewish families at risk.”
Hochul’s office has maintained that her administration’s efforts to combat antisemitism lead the nation, pointing to its constituting a new Division of Human Rights, enacting a “first ever statewide plan to combat antisemitism,” and approving legislation which requires colleges in the state to hire a civil rights coordinator.
College campuses in the state continue to see shocking incidents of antisemitism, however.
In September, law enforcement agents filed hate crime charges against two Syracuse University students who they say forcefully gained entry into a Jewish fraternity’s off-campus house during Rosh Hashanah, the Jewish New Year, and heaved a bag of pork at a wall, causing its contents to splatter across the floor. Just days earlier, someone graffitied antisemitic messages inside the Weinstein residence hall at New York University.
Follow Dion J. Pierre @DionJPierre.
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Guinness World Records Tells Israeli Charity It’s Currently Not Accepting Submissions From Israel
People stand next to flags on the day the bodies of deceased Israeli hostages, Oded Lifschitz, Shiri Bibas, and her two children Kfir and Ariel Bibas, who were kidnapped during the deadly Oct. 7, 2023, attack by Hamas, are handed over under the terms of a ceasefire between Hamas and Israel, in Tel Aviv, Israel, Feb. 20, 2025. Photo: REUTERS/Ammar Awad
An Israeli nonprofit organization had its application to the Guinness World Records rejected recently because the latter has a current policy of not accepting submissions from Israel or the Palestinian territories.
The Matnat Chaim charity, which helps people make voluntary kidney donations, said on Wednesday it contacted Guinness World Records (GWR) to discuss an event it is planning next month at the International Convention Center in Jerusalem where 2,000 Israeli kidney donors will gather in one place, which would be a world record. The charity hoped the event would be entered into the next Guinness Book of World Records. However the nonprofit’s request was rejected by GWR, which claimed that it is currently not processing record applications from Israel or the Palestinian territories.
“We deeply regretted the decision to involve politics in a purely life-saving effort. Humanity should be above all boundaries or conflicts,” the charity, whose name means “Gift of Life” in Hebrew, wrote in a Facebook post. “But the truth is, no record book can truly contain the greatness of our donors. Our true record is not measured by certificates hanging on the wall, but by 2,000 men, women, and children who got up from their sickbeds and returned to life. It is measured by thousands of families who received their loved ones back.”
“Guinness may choose not to list us in their book, but our wonderful donors are listed in the book of lif. And this is the most important record there is,” the charity added. “Next month, we will meet in the name of God, the Matnat Chaim family, at the Nation Buildings and break a record. We continue with all our might in our activities, because there are still lives to save.”
Guinness World Records said in a statement on Wednesday that the policy has been place since November 2023, shortly after the war in Gaza started following Hamas’s Oct. 7 massacre across southern Israel,
“We are aware of just how sensitive this is at the moment,” GWR explained. “We truly do believe in record breaking for everyone, everywhere but unfortunately in the current climate we are not generally processing record applications from the Palestinian Territories or Israel, or where either is given as the attempt location, with the exception of those done in cooperation with a UN humanitarian aid relief agency.”
GWR said it is “monitoring the situation carefully” and the record application policy is subject to a monthly review. “We hope to be in a position to receive new enquiries soon,” it added.
Israeli Foreign Minister Gideon Sa’ar called the policy “inexcusable” in a post on X. He said Israelis “expect and demand that this twisted decision be revoked immediately.”