Uncategorized
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.”
—
The post Queer yeshiva to publish first-ever collection of Jewish legal opinions written by and for trans Jews appeared first on Jewish Telegraphic Agency.
Uncategorized
Gaza Man Arrested in Louisiana for Alleged Involvement in Hamas-led Oct. 7 Attack, US Says

An aerial view shows the bodies of victims of an attack following a mass infiltration by Hamas gunmen from the Gaza Strip lying on the ground in Kibbutz Kfar Aza, in southern Israel, Oct. 10, 2023. Photo: REUTERS/Ilan Rosenberg
US federal prosecutors have accused a Palestinian man from Gaza who has been residing in Louisiana of taking part in the Hamas-led Oct. 7, 2023, invasion of and massacre across southern Israel.
The Justice Department announced on Friday that Mahmoud Amin Ya’qub Al-Muhtadi, 33, who had been living in Lafayette, Louisiana, after entering the US illegally, was arrested and charged with visa fraud and providing material support to a foreign terrorist organization.
According to a criminal complaint unsealed in federal court on Thursday, Al-Muhtadi was an operative for the Democratic Front for the Liberation of Palestine (DFLP), a terrorist group that collaborated with Hamas during the Oct. 7 assault. Palestinian terrorists murdered 1,200 people and kidnapped 251 hostages while perpetrating widespread sexual violence during their rampage through southern Israeli communities.
US prosecutors allege that Al-Muhtadi took up arms, galvanized recruits, and invaded Israel from Gaza shortly after Hamas fighters breached the border.
Phone records cited by federal authorities place him near Kibbutz Kfar Aza, one of the Israeli communities devastated during the attacks.
After the massacre, prosecutors say, Al-Muhtadi secured a visa to enter the United States in June 2024 and allegedly misled authorities on his application by denying any connection to terrorist organizations or participation in the Oct. 7 operation. He entered the United States in September 2024 and lived in Lafayette before being apprehended.
“After hiding out in the United States, this monster has been found and charged with participating in the atrocities of Oct. 7 — the single deadliest day for Jewish people since the Holocaust,” Attorney General Pamela Bondi said in a statement. “While nothing can fully heal the scars left by Hamas’s brutal attack, this department’s Joint Task Force October 7 is dedicated to finding and prosecuting those responsible for that horrific day, including the murder of dozens of American citizens.”
The investigation was led by the FBI’s Joint Terrorism Task Force and a special interagency unit known as Joint Task Force 10-7, created earlier this year to investigate threats and crimes connected to the Oct. 7 attacks. American citizens were among those both killed and taken hostage.
The DFLP was previously designated by the US State Department as a foreign terrorist organization but was later removed after its activity declined. The group has recently reemerged in Gaza, fighting alongside Hamas and Palestinian Islamic Jihad against Israeli forces.
If convicted, Al-Muhtadi faces up to 25 years in federal prison.
The Trump administration has moved to tighten the US visa system amid concerns about extremist infiltration. Officials have expanded vetting to include detailed reviews of applicants’ online activity and potential ties to antisemitic or anti-American movements.
Uncategorized
Palestinian man who allegedly participated in Oct. 7 attack on Israel arrested in Louisiana

A Palestinian man in Louisiana was arrested Thursday after federal prosecutors accused him of participating in the Hamas-led Oct. 7, 2023 attacks on Israel.
Mahmoud Amin Ya’qub Al-Muhtadi, 33, a Palestinian resident of Lafayette, Louisiana, is accused of being an operative for the National Resistance Brigades, a Gaza-based paramilitary group that took part in the Oct. 7 attacks.
“After hiding out in the United States, this monster has been found and charged with participating in the atrocities of October 7 — the single deadliest day for Jewish people since the Holocaust,” Attorney General Pamela Bondi said in a statement.
The government’s case against Al-Muhtadi appears to represent the first arrest on U.S. soil of anyone alleged to have participated in the deadly 2023 attack, in which 1,200 people in Israel, most civilians, were killed and 251 people were taken hostage.
On that day, after Al-Muhtadi learned of the attacks, he allegedly “armed himself, recruited additional marauders, and then entered Israel,” according to a statement by Assistant Attorney General for National Security John Eisenberg.
According to transcripts of cell phone calls Al-Muhtadi allegedly made that morning, he told another man to “get ready” and that “the borders are open,” and later requested a “full magazine.”
Al-Muhtadi’s phone also used a cell tower located near Kibbutz Kfar Aza in Israel, where at least 62 residents were killed and 19 were taken hostage during the attacks, according to court documents.
He entered the United States on Sept. 12, 2024, after allegedly providing false information on his U.S. visa application to immigration authorities, according to the U.S. Department of Justice.
A criminal complaint against Al-Muhtadi was filed on Oct. 6 in the U.S. District Court for the Western District of Louisiana, on the eve of the second anniversary of the attack. He was charged with providing, attempting to provide or conspiring to provide material support to a foreign terrorist organization as well as visa fraud, according to the criminal complaint.
The arrest comes as the U.S. government seeks legal redress against those who perpetrated the Oct. 7, 2023, attack on southern Israel, which included U.S. citizens among the victims. In September 2024, the Justice Department also filed charges against six Hamas officials, including Hamas chief Yahya Sinwar shortly before he was killed in Gaza by the Israeli military.
Bondi established the Joint Task Force October 7, which the Justice Department is calling JTF 10-7, in February 2025 to investigate the attacks. The task force discovered Al-Muhtadi’s presence in the United States, according to the Justice Department’s press release, and JTF 10-7 and the FBI New Orleans Field Office are now investigating the case along with Israeli authorities.
—
The post Palestinian man who allegedly participated in Oct. 7 attack on Israel arrested in Louisiana appeared first on Jewish Telegraphic Agency.
Uncategorized
Athens Police Ban Public Displays on Anniversary of Hamas Terror Mastermind Yahya Sinwar’s Death

L-R: Former Operations Directorate chief Maj. Gen. Oded Basiuk, former Southern Command chief Maj. Gen. Yaron Finkelman, and Gaza Division chief Brig. Gen. Barak Hiram stand over the body of Hamas leader Yahya Sinwar in southern Gaza’s Rafah on Oct. 17, 2024. The image was published by the army on Oct. 16, 2025. Photo: IDF.
Law enforcement in Athens on Thursday restricted pro-Hamas activists from staging demonstrations in the Greek capital to memorialize Yahya Sinwar — the architect behind Hamas’s Oct. 7, 2023, invasion of and massacre across southern Israel — who was killed on Oct. 16, 2024, by the Israel Defense Forces (IDF).
Police stated that the planned events presented safety concerns and a significant risk. Organizers reportedly included Gather for Gaza, Stand with Palestine, and the Turkish People’s Front. The ban ran from 5:00 pm on Thursday through 6:00 am on Friday. It covered the city’s Syntagma Square and the inner-city area.
The IDF commemorated the anniversary of Sinwar’s killing by releasing a new image of the terrorist mastermind’s body. It features former Southern Command chief Maj. Gen. Yaron Finkelman, former Operations Directorate chief Maj. Gen. Oded Basiuk, and Gaza Division chief Brig. Gen. Barak Hiram standing above the Hamas leader’s corpse on Oct. 17, 2024.
The IDF posted on X on Thursday, “One year since Yahya Sinwar’s elimination. The man who began the war isn’t alive to see it end.”
On Oct. 11, The New York Times reported the discovery of an August 2022 handwritten memo by Sinwar seen as a planning document for the following year’s Oct. 7 attack, instructing “Two or three operations, in which an entire neighborhood, kibbutz, or something similar will be burned, must be prepared.”
On Tuesday, the Middle East Media Research Institute (MEMRI) published further translations from the document its author had titled “Necessary Clarifications.”
Sinwar used the religious language “In the Name of Allah, the Most Gracious, the Most Merciful” and “Praise be to Allah, Lord of the Worlds.” He described eight key points which MEMRI characterized as developing pre-stage preparations, using psychological warfare through imagery, deploying “horrifying events,” opening “gates” for infiltration, facilitating a flow of forces, coordinating with other factions, designating identification signals, and expanding the offensive.
Before the attack, Sinwar told his fighters to “engage in intensive movements weeks before any action that the enemy deems routine, providing cover for the larger movement.”
Sinwar also directed the use of creating terrifying media both to horrify Israelis and to inspire Palestinians. He wrote that he wanted both “images that spark feelings of euphoria, madness, and excitement among our people” while also fueling “terror and panic among the enemy.”
Sinwar instructed that he wanted Hamas fighters to engage in “trampling on the heads of soldiers and shooting them at point-blank range, slaughtering some with knives, blowing up tanks, and capturing prisoners kneeling with their hands on their heads.” He called for his followers to “deliberately create these events, film them, and broadcast the images as quickly as possible.”
The document continued to mix both calls for carnage with theological references. Sinwar cited the Quranic verse “So Allah came to them from where they did not expect and cast terror into their hearts” in the context of creating “flaming car bombs exploding in a location or building, causing terrifying destruction, a heart-rending sound, and a massive fire.”
Sinwar also named what he called “gates” as the entry to attack, identifying “one in the north (Erez Gate), one east of Gaza (Nahal Oz), and a third opposite the central one.” He called for bulldozers to first “advance to open the gates, remove obstacles, and level the roads” and then after the attack had begun to take out “all possible wire, barriers, barricades, earthworks, and the like.”
Foreseeing where he would direct his forces, Sinwar wrote that “the Northern Brigade’s objectives must be primarily directed toward the coastal strip, the Gaza Brigade’s objectives toward the northeast … the Rafah Brigade toward the southeast.” He also planned coordinating with other factions, instructing that brigade commanders should contact leaders of other groups to “muster their forces as quickly as possible to integrate them into the operational plan” which would involve the third and fourth waves of the attack.
Sinwar also suggested signals to avoid friendly fire, such as “a specific ribbon on [the] right arm” and with a codename like “The Jerusalem Army.”
The document captured Sinwar’s optimism at the potential for the strikes to grow. He called for his commanders to “expand the attack to the greatest possible extent” and to anticipate support from “movements of our people inside Israel, in Jerusalem, and the West Bank, and [the Lebanese terrorist group] Hezbollah’s intervention.”
Sinwar sought to capture “centers of power, command, and control” and aimed “to impose the most significant facts on the ground, making the possibility of a counterattack impossible.”