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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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Car Torched in Antwerp in Suspected Antisemitic Attack, Says Belgian Official
A Jewish man rides past Belgian army personnel patrolling a street as part of a deployment of soldiers outside Jewish institutions in Antwerp and Brussels following attacks at Jewish sites in Belgium and other European countries, in Antwerp, Belgium, March 23, 2026. Photo: REUTERS/Yves Herman
The torching of a car overnight in Antwerp, for which two minors were arrested, is being treated as a suspected antisemitic attack, a Belgian official said on Tuesday.
European countries including Belgium, the Netherlands, and Britain have witnessed incidents targeting the Jewish community since the United States and Israel launched their war on Iran on Feb. 28.
Belgium on Monday deployed soldiers on the streets of its biggest cities to bolster security at Jewish sites including synagogues and schools.
A spokesperson for the Antwerp prosecutor said an investigation was under way, and that the two suspects had been arrested shortly before midnight on Monday, moments after the attack.
They said a video circulating on social media that purportedly showed the arson attack appeared authentic and was part of the investigation. Reuters did not independently verify the video.
Over the past two weeks, synagogues have been attacked in Liege, Belgium, and in the Dutch city of Rotterdam, as well as a Jewish school in Amsterdam. In Britain, counter-terrorism officers are leading an investigation into an attack on Jewish community ambulances.
“There must be a thorough investigation and decisive action to put an end to this climate of intimidation before it spirals further,” Israel’s ambassador to Belgium, Idit Rosenzweig-Abu, said on X.
The SITE Intelligence website said an Iran-aligned multinational militant collective called Islamic Movement of the People of the Right Hand had claimed responsibility for the attack near a synagogue in Golders Green, London.
It said the group had been behind the fires in Liege, Rotterdam, and Amsterdam.
Mark Rowley, London’s police chief, said the claim was one of the lines of inquiry being pursued.
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Iran Toughens Negotiating Stance Amid Mediation Efforts, Sources Say
Iranian Foreign Minister Abbas Araqchi speaks during a press conference following talks with Russian Foreign Minister Sergei Lavrov in Moscow, Russia, Dec. 17, 2025. Photo: REUTERS/Ramil Sitdikov/Pool
Iran’s negotiating posture has hardened sharply since the war began, with the Islamic Revolutionary Guard Corps (IRGC) exerting growing influence over decision-making, and it will demand significant concessions from the United States if mediation efforts lead to serious negotiations, three senior sources in Tehran said.
In any talks with the US, Iran would not only demand an end to the war but concessions that are likely red lines for US President Donald Trump – guarantees against future military action, compensation for wartime losses, and formal control of the Strait of Hormuz, the sources said.
Iran would also refuse to negotiate any limitations to its ballistic missile program, they said, an issue that had been a red line for Tehran during the talks that were taking place when the US and Israel launched their attack last month.
Trump said on Monday that Washington had already had “very, very strong talks” with Tehran more than three weeks into the war, but Iran has publicly denied this.
The three senior sources said Iran had only had preliminary discussions with Pakistan, Turkey, and Egypt over whether the groundwork existed for talks with the United States over ending the war.
A European official said on Monday that, while there had been no direct negotiations between Iran and the US, Egypt, Pakistan, and Gulf states were relaying messages. A Pakistani official and a second source also said on Monday that direct talks on ending the war could be held in Islamabad this week.
Pakistan‘s prime minister said on Tuesday he was willing to host talks between the US and Iran on ending the war in the Gulf, a day after Trump postponed threats to bomb Iranian power plants, saying there had been “productive” talks.
However, the US was expected to deploy thousands of troops from the elite 82nd Airborne Division to the Middle East, two people familiar with the matter told Reuters on Tuesday, adding to the massive military buildup in the region and fueling fears of a prolonged conflict.
In a post on X, Prime Minister Shehbaz Sharif said Pakistan welcomed and fully supported ongoing efforts to pursue dialogue to end the war.
“Subject to concurrence by the US and Iran, Pakistan stands ready and honored to be the host to facilitate meaningful and conclusive talks for a comprehensive settlement,” he said.
A Pakistani government source said discussions on a meeting were at an advanced stage and if it did happen, “a big ‘if,’” it would take place within a week. Pakistan has long-standing ties to neighboring Iran‘s Islamic Republic and has been building a relationship with Trump.
If any such talks were arranged, Iran would send Parliament Speaker Mohammad Baqer Qalibaf and Foreign Minister Abbas Araqchi to attend, the three Iranian sources said, cautioning that any decisions would ultimately lie with the hardline IRGC.
Iran’s use of ballistic missiles and its ability to effectively close the Strait of Hormuz, through which about a fifth of the world’s oil and liquefied natural gas usually flows, have been its most effective responses to the US-Israeli strikes.
It could not agree to give these up without leaving itself defenseless against further attacks, analysts say.
Inside Iran, domestic concerns are also constraining Tehran’s maneuvering room in negotiations, the senior Iranian sources said.
These concerns included the greater clout of the Revolutionary Guards, uncertainty at the top of the system, with the new Supreme Leader Mojtaba Khamenei having not yet appeared in photographs or video since his appointment, and a public narrative of resilience in the war.
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The JCPOA’s Sunset Has Arrived — and Iran Just Proved It
Deputy Secretary General of the European External Action Service (EEAS) Enrique Mora and Iran’s chief nuclear negotiator Ali Bagheri Kani and delegations wait for the start of a meeting of the JCPOA Joint Commission in Vienna, Austria December 17, 2021. EU Delegation in Vienna/EEAS. Photo: Handout via REUTERS
On the night of March 20-21, 2026, Iran launched two ballistic missiles at the joint US-UK base on Diego Garcia, an atoll in the Indian Ocean nearly 4,000 kilometers from Iranian territory. One failed in flight; the second was intercepted. Neither struck the base.
Iran’s Foreign Minister had stated weeks earlier that Tehran had deliberately capped its missile range at 2,000 kilometers. The gap between that claim and this week’s launch is not merely a military story. It is the story of the Iran nuclear deal (known as the Joint Comprehensive Plan of Action — JCPOA), and a direct answer to the question dividing Western foreign policy for a decade: what happens when the world tries to engage diplomatically with Iran?
On July 14, 2015, President Obama announced the JCPOA, and declared: “This deal is not built on trust. It is built on verification. We will be in a position to know if Iran is violating the deal.”
In 2026, that verification looks like a missile fired at a base 4,000 kilometers away, when Iran claimed its range limit was half that distance.
The Iran nuclear deal rested on a core assumption: that Tehran had come clean about its military history. The exposure of Iran’s nuclear archive by the Mossad, presented by Prime Minister Netanyahu in 2018, proved otherwise. Tehran had transferred its ambitions to a classified track, preserving its knowledge base intact and waiting for the restrictions to expire.
The JCPOA’s sunset clauses tell the story plainly. In October 2020, the UN arms embargo expired, allowing Iran to legally purchase tanks and aircraft from Russia and China. In October 2023, all restrictions on Iran’s ballistic missile and drone programs expired. In October 2025, the nuclear file was removed from the UN Security Council’s agenda.
Obama acknowledged this in an April 7, 2015 NPR interview with Steve Inskeep: in years 13 through 15, breakout times would shrink toward zero. The deal bought time. The question was always what that time would be used for.
The financial consequences were immediate. Iran gained access to over $100 billion in frozen assets. EU-Iran trade peaked at 20.7 billion euros in 2017. Airbus signed a $19 billion aircraft deal. TotalEnergies signed a $5 billion energy contract. Iran’s GDP grew 12.5 percent in 2016, per IMF data.
When asked in April 2016 whether this windfall would empower the Revolutionary Guard Corps, President Obama, speaking to Jeffrey Goldberg for The Atlantic’s “The Obama Doctrine,” argued that Iran’s infrastructure needs were too vast to leave room for IRGC expansion.
The evidence did not support that premise. The precision-guided munitions transferred to Hezbollah, the drones supplied to the Houthis, and the missile program that reached Diego Garcia were not funded by a government that ran short of money for domestic investment. The capital was fungible, and a revolutionary government proved capable of allocating it accordingly.
In that same interview, Obama called on Saudi Arabia and Iran to share the neighborhood, treating their rivalry as symmetrical rather than as a confrontation between a US partner and a state committed to violently reordering the region.
Within the administration, JCPOA preservation had become the flagship foreign policy achievement, generating a powerful institutional logic: any action risking Iranian withdrawal had to be weighed against losing the agreement. Governments in Jerusalem and Riyadh did not need to be told that escalation carried costs in Washington. Tehran read the architecture with precision. The years between 2015 and 2018 were among the most consequential in the construction of Iran’s regional proxy network.
The deal’s defenders argue, correctly, that it extended Iran’s nuclear breakout time from roughly two months to approximately one year, and that the 2018 withdrawal accelerated the nuclear advances it was meant to prevent. Iran today enriches uranium to 60 percent, a level prohibited under the agreement. These are factual claims.
The harder question is whether the framework was ever capable of a durable outcome. The sunset clauses suggest it was not designed to be. It was designed to buy time. In effect, it risked enabling Iran to reach a nuclear arsenal with international legitimacy. In such a scenario, the Middle East would face a new reality in which Iran possesses nuclear capability and reshapes the regional balance of deterrence. The missiles fired at Diego Garcia offer one answer.
Obama said in 2015 that the best outcome was to place Iran inside a box. The execution rested on assumptions that the nuclear archive, the proxy wars, and the Diego Garcia launch have each challenged in turn.
The next framework will need a different foundation: one that does not schedule its own obsolescence, does not assume capital flows moderate revolutionary ideology, and does not treat military responses to Iranian aggression as threats to diplomatic progress. Building it, before the current conflict forces the question under far worse conditions, is the most urgent task in Western foreign policy today.
Sagiv Steinberg is the CEO of the Jerusalem Center for Security and Foreign Affairs (JCFA), a leading Israeli research institute. He has an extensive background in senior leadership positions across the Israeli and global media landscape.