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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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Syria Leads World in Improving Freedom, Report Says, Amid Concerns Over Regime’s Jihadist Links
Syrian President Ahmed al-Sharaa attends the Ministry of Awqaf conference titled “Unity of Islamic Discourse” at the Conference Palace in Damascus, Syria, Feb. 16, 2026. Photo: REUTERS/Khalil Ashawi
The same week that an influential survey of global freedom named Syria as the most improved country in the world, Syrian authorities announced a crackdown on alcohol sales in Damascus amid persecution for those failing to fast for a full day during Ramadan.
On Thursday, the nonprofit advocacy group Freedom House released its annual report reviewing the rise and fall of freedom around the world, rating countries based on their political rights and civil liberties. The organization offered a grim overall assessment, noting that freedom had fallen for the 20th consecutive year, with 54 nations declining in 2025. Today only 21 percent of human beings live in countries classified as free, a drop of 46 percent from 20 years ago, according to the report.
“Even as 2026 has brought new opportunities for those living under authoritarian rule from Venezuela to Iran, the last 20 years have been a dark period for global freedom,” Freedom House CEO Jamie Fly said in a statement. “Those who still enjoy the blessings of freedom must do more to counter authoritarianism and provide more effective support for the democratic aspirations of people standing up to repression around the world, or this persistent decline will continue.”
However, one Middle Eastern country in particular stood as a bright spot countering the trend.
“Syria received the world’s largest score improvement for the year, bringing cautious optimism to a region dominated by entrenched authoritarian rule,” the report stated.
Last year, “foreign and independent local media outlets were able to report critically from inside Syria, civil society organizations were able to register and operate more freely, and oppressive Assad-era legal restrictions started to be rolled back,” the report added, referring to long-time Syrian dictator Bashar al-Assad, who was toppled in December 2024.
Ahmed al-Sharaa became Syria’s official president after leading the rebel campaign that ousted Assad — whose Iran-backed rule had strained ties with the Arab world during the nearly 14-year Syrian war — in an offensive spearheaded by al-Sharaa’s Islamist group, Hayat Tahrir al-Sham (HTS), a former al Qaeda affiliate.
Since taking power, al-Sharaa has sought to depict himself as a moderate leader who wants to unify his country and attract foreign investment to rebuild it after years of civil war. Many foreign leaders and experts have been skeptical of him, however, questioning whether he is still a jihadist trying to disguise his extremism.
Incidents of sectarian violence — including the mass killing of pro-Assad Alawites — have deepened fears among minority groups about the rise of Islamist factions and drawn condemnation from global powers currently engaged in discussions on sanctions relief and humanitarian aid.
The US has moved to lift an array of sanctions previously imposed on Syria under Assad. Until recently, al-Sharaa was sanctioned by the US as a foreign terrorist with a $10 million bounty on his head.
However, Freedom House said it observed significant improvement for the freedom of Syrians, despite major challenges.
Freedom House described how in Syria today, “citizens and a transitional government face profound challenges in erecting a democratic system after more than half a century of dictatorship. The civil war that began in 2011 has devastated public institutions and infrastructure, while sectarian polarization and ongoing violence further complicate efforts to create credible transitional justice mechanisms and introduce the rule of law.”
An example of that sectarianism manifested on Monday evening, when the Damascus governorate announced a number of measures to restrict alcohol sales. The rules will require nightclubs and bars with liquor licenses to convert into cafe licenses. The city will only allow alcohol purchases with sealed bottles from stores in majority Christian places. This conflicts with Syrian law, which does not ban alcohol, as well as human rights treaties signed by Syrian protecting the right to drink alcohol.
The regulations also limit the locations of alcohol vendors, banning them from operating 75 meters from houses of worship and schools with only three months to comply. One unnamed bar owner told The Arab Weekly that he had anticipated the change and would close in response. He noted that he had seen a decline in his customers since the rise of l-Sharaa’s government last year. Other restaurants have reportedly adapted to the change by taking alcohol off of menus or shifting to serving drinks in teacups.
Syria’s leaders have opposed religious freedom in other ways recently, with The Arab Weekly citing reports of arrests and firings for those who break Ramadan fasts early.
Freedom House researchers offered additional insights into the depths of authoritarianism around the world and its hot spots. The states with the heaviest drop in rankings last year were Guinea-Bissau (−8), Tanzania (−7), Burkina Faso, (−5), Madagascar (−5), and El Salvador (−5).
The countries which received the worst overall scores were South Sudan (0), Sudan (1), and Turkmenistan (1) on the organization’s 100-point scale.
Iran saw a fall by one point, reaching a score of 10 total points, with Freedom House explaining that authorities arrested more than 21,000 people “as part of a crackdown on alleged espionage and collaboration following the regime’s 12-day war with Israel in June” and that the regime had expelled “some 1.8 million Afghan migrants and refugees without regard for their basic rights.”
Russia and China maintained their scores of 12 and 9, respectively, with Freedom House stating that “Russian authorities took further steps to suppress antiwar speech and independent journalism, while Chinese officials cracked down on small but multiplying protests.”
The report noted numerous military coups in Africa, identifying nine since 2019 with Madagascar the most recent.
“Mali provides just one example of the lasting damage done by military coups. Conditions in several countries, including Burkina Faso and Niger, continued to deteriorate in 2025 after a wave of military coups beginning in 2019 toppled governments across the Sahel and West Africa,” the report stated. “In both countries, freedom continued to decline in the years following the coups, as the junta leaders acted unilaterally to consolidate power and used increasingly violent methods to suppress dissent.”
In Burkina Faso, the military indefinitely suspended elections, while in Niger the junta dissolved all political parties.
“We continue to see that the desire for freedom is universal,” said Yana Gorokhovskaia, who co-authored the report and works as Freedom House’s research director. “From Belarus to Zimbabwe, people around the world are taking great personal risks to stand up and defend their fundamental rights.”
Gorokhovskaia said that to reverse the global decline in freedom, “democratic governments and societies must demonstrate their solidarity with those seeking freedom, in part through funding and diplomatic support for frontline human rights defenders and nongovernmental organizations.”
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College Republicans Chapter Sues University of Florida for Deactivating Group Over Nazi Salutes
Members of University of Florida’s College Republicans chapter. Photo: Screenshot
The University of Florida’s College Republicans chapter has teamed up with a local far-right lawyer to sue the school for closing the student club after learning that two of its leaders photographed themselves pantomiming the Nazi salute.
“The University of Florida punitively deactivated and shut down the [University of Florida College Republicans] in response to alleged viewpoints expressed by a member … and in an effort to silence the club and chill its future free speech,” said the lawyer, Anthony Sabatini, who was seemingly enlisted to defend the student club’s right to support Nazism. “No university policy, rule, or law provides UF a lawful basis for the deactivation. We are seeking an emergency preliminary injunction.”
Sabatini is an alumnus of the University of Florida and was once a “Lincoln Fellow” selected by the Claremont Institute, a think tank in California known for its rejection of the so-called “east coast” wing of the conservative movement and advocacy of “post-liberalism.” Sabatini’s social media activity includes reposts of material by Tucker Carlson and Ann Coulter, as well as his denouncing Republicans such as US Sen. Ted Cruz (R-TX) and White House chief of staff Susan Wiles as “piece[s] of s–t.” He has also endorsed James Fishback, a candidate for governor of Florida who built his reputation by criticizing Israel and refusing to condemn antisemitic podcaster Nicholas Fuentes.
On March 8, Sabatini tweeted, “I hated Mark Levin before it was cool,” an allusion to the Jewish political commentator’s feuds with far-right provocateurs who have attempted to foster suspicion around his membership in the conservative movement.
As previously reported by The Algemeiner, the University of Florida said last week it would shutter its College Republicans chapter at the request of the Florida Federation of College Republicans (FFCR), which disbanded the group.
Since then, members of the student club have alleged that the Florida Federation lacks jurisdiction over the organization, insisting that it is registered with the College Republicans of America group. There are several contending “College Republican” groups, including the original College Republican National Committee founded in 1892, College Republicans United, the National Federation of College Republicans (NFCR), and College Republicans.
Regardless of the outcome of the legal dispute, the incident marked the second time this month that conservative youth were publicly outed for indulging Nazism and the white supremacist movement.
Earlier this month, leaked texts revealed dozens of antisemitic and racist texts exchanged by young Republicans in Miami-Dade County, Florida, some of which fantasized about engaging in onanism in an all-white country.
As first reported by The Miami Herald, the group chat, created on WhatsApp, was described by its members as “Nazi heaven” for the daily barrage of extremist comments contributed to it. Individuals affiliated with the Miami-Dade Country Republicans, Turning Point USA, and College Republicans casually said “ni—er,” denounced women as “whores,” and spoke rapturously about Adolf Hitler.
Dariel Gonzalez, according to the Herald, was one of the chat’s most prolific contributors, bandying about comments regarding “color professors” and telling members that “You can f–k all the k—kes you want. Just don’t marry them and procreate.”
The group chat’s exposure comes at a time when, according to recent polling, young Republicans have increasingly embraced antisemitism and conspiracy theories.
Right-wing antisemitism is surging in popularity among conservative youth, seemingly in part due to the influence of online commentators such as Nick Fuentes, Candace Owens, and Tucker Carlson.
In September, a conservative magazine at Harvard University published an opinion piece which bore likeness to key tenets of Nazi doctrine, as first articulated in 1925 in Hitler’s autobiographical manifesto Mein Kampf, or My Struggle, and later in a blitzkrieg of speeches he delivered throughout the Nazi era to justify his genocide of European Jews.
Written by David F.X. Army, the article chillingly echoed a January 1939 Reichstag speech in which Hitler portended mass killings of Jews as the outcome of Germany’s inexorable march toward war with France and Great Britain. Whereas Hitler said, “France to the French, England to the English, America to the Americans, and Germany to the Germans,” Army wrote, “Germany belongs to the Germans, France to the French, Britain to the British, America to the Americans.”
Army also called for the adoption of notions of “blood, soil, language, and love of one’s own” in response to concerns over large-scale migration of Muslims into Europe.
In Nazi ideology, “blood and soil,” or Blut und Boden, encapsulated the party’s belief in eugenics and racial purity; the German “Aryans’” right to expand into Eastern Europe to amass new Lebensraum, or “living space”; and the transformation of the German peasantry into an agricultural class which stood in contrasts to Jews, many of whom lived in cities.
Meanwhile, antisemitic hate crimes have spiked to record levels across the US.
In January, Stephen Pittman, 19, allegedly ignited a catastrophic fire which decimated the Beth Israel Congregation synagogue in Jackson, Mississippi. After being arrested, Pittman confessed and told US federal investigators that he targeted the institution over its “Jewish ties,” according to court filings.
Follow Dion J. Pierre @DionJPierre.
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‘I’m alive!’: Netanyahu speaks in-person amid ongoing online rumors claiming he’s dead
“I am alive — and you are all witnesses,” Israeli Prime Minister Benjamin Netanyahu said Thursday, opening a rare in-person news conference with foreign reporters in Jerusalem.
Netanyahu was addressing a viral online rumor that he had been killed in an Iranian missile strike on March 8. The false claims gained traction after a Sunday press conference in which he appeared via Zoom, taking questions from Israeli journalists without disclosing his location amid ongoing Iranian ballistic missile attacks and following the assassination of senior regime figures.
The low-quality video he later posted on X fueled further speculation, as some users pointed to what they claimed was a six-fingered hand as evidence that it had been AI-generated to conceal his death.
In an effort to put the rumors to rest, Netanyahu released a video of himself ordering coffee on the outskirts of Jerusalem. But the clip took on a life of its own online. Much of the attention shifted to the barista, a young woman behind the counter whose warm smile went viral.
“I have got to ask you a question the entire internet is dying to hear the answer on: Is Benjamin Netanyahu dead?” media personality Mehdi Hasan asked Sen. Chris Van Hollen, a Democrat from Maryland who is a member of the Senate Foreign Relations Committee, in an interview on Wednesday. Van Hollen, a fierce Netanyahu critic, was unequivocal. “No,” he said. “He is not dead.”
Netanyahu at start of press conference with foreign press:
“First of all, I just want to say I’m alive — and you’re all witnesses.” pic.twitter.com/B1ogphOTTD
— Jacob N. Kornbluh (@jacobkornbluh) March 19, 2026
Netanyahu’s appearance on Thursday was not only meant to show proof of life. It was also an attempt to counter criticism from some in the MAGA movement that Israel dragged the U.S. into an endless war with Tehran, and as U.S public opinion is turning against the joint U.S.-Israeli military campaign against Iran.
On Tuesday, a senior intelligence official resigned to protest the administration’s approach. Joe Kent, who had been director of the federal National Counterterrorism Center, claimed that Israeli officials had used lies to convince President Donald Trump to start the war.
The isolationist wing of the conservative movement — associated with antisemitic influencers like Candace Owens, Tucker Carlson and Nick Fuentes — amplified those claims, adding further conspiracy theories, including claiming Israeli involvement in the assassination of conservative activist Charlie Kirk last year.
“Does anyone really think that someone can tell President Trump what to do?” Netanyahu asked rhetorically. “Come on. President Trump always makes his decisions on what he thinks is good for America, and may I add, what is also good for future generations.”
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