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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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Workplaces open, schools remain shut — and Israeli parents pull out their hair over wartime Zoom classes
(JTA) — TEL AVIV — When news broke that Israel might gradually reopen schools in areas considered safe enough, Yael Daniel, a mother in Bat Yam in the missile-hit center of the country, joked that she was “moving north.”
The war has shut schools and pushed children onto Zoom learning while many parents, like Daniel, keep working. Trying to supervise remote lessons for her three children, ages 6 to 8, who have attention difficulties, while holding down a full-time job has turned each day into “a nightmare,” she said.
“These are kids that need to be in a serious routine, and they’re not, and it’s really hard. I’m suffering,” she said.
The strain intensified after the IDF’s Home Front Command allowed workplaces to reopen last week under updated wartime guidelines, even as the education system remained closed.
Israeli actress and mother of two Meshi Kleinstein was one of many parents who took to social media as the decision drew anger and disbelief. “What a delusional country. Who looks after the children when the parents return to work?” she said on Instagram.
In response to the outcry, Finance Minister Bezalel Smotrich announced Sunday that one parent in households with children under 14 would be allowed to take unpaid leave while the education system remains shut.
The move prompted further backlash from parents who say it effectively forces families to choose between supervising children at home and losing income.
And for some, like Zehavit, who was speaking from a bomb shelter during a siren in the central city of Jaffa, it didn’t make sense. “Just because my child is 14, does that automatically mean he’s fine to be alone and run to the shelter by himself in the event of a siren?”
Outside the shelter, another mother, Renana, said the arrangement has forced her to reorganize her workday around her son’s online classes.
“I have one child in first grade. Since the Zoom classes started I work less because he uses my computer,” she said.
“He has three consecutive hours with different teachers and I need to sit next to him so he can communicate with them, which means I’m listening to the whole lesson and not working.”
Claire Bloom Moradian spends her days shuffling her children between school Zooms, extracurricular Zooms and playdates just to approximate a routine. “It’s just chaos, I’m absolutely exhausted,” she said.
In a Facebook post, Rachel Sharansky Danziger recounted that the return to Zoom after Oct. 7 was “the straw that broke the camel’s back,” leaving her so overwhelmed that she called a mental health hotline at the time, unable to understand why “all the death, the kidnappings, the horror” had not broken her, but remote learning did.
Zoom had revived the helplessness of the Covid years, she said, with too few devices, constant technical glitches and children yelling that nothing was working — all against a backdrop of dread about what might be looming outside the apartment doors.
“I can be strong,” she had told the woman on the other end of the helpline. “I can be positive and supportive and encouraging and manage myself and the domestic and social arena around me with precision and strength and awareness of the needs of those around me. But I can’t do all of this while trying to solve dozens of technological problems every morning.”
Education Minister Yoav Kisch said on Monday morning that he is examining a gradual reopening of schools using a color-coded system, with institutions expected to resume first in areas classified as “yellow,” meaning places where security conditions and access to protected spaces would allow limited in-person learning, with parents responsible for getting children to school.
About 40% of Israeli schools cannot offer all of their students access to bomb shelters if a siren sounds, according to data released this week.
Kisch’s terminology was another reminder of the pandemic-era, in which cities were ranked by color according to infection levels, with tighter restrictions in “red” areas. On social media, some parents greeted Kisch’s proposal with weary sarcasm. “Ah, yes, the color chart. Because that went so well the first time,” one person tweeted in response.
Municipal leaders were divided over whether to implement Kisch’s plan. Haifa Mayor Yona Yahav said the city would keep schools closed for now, saying he had “no intention of endangering students, drivers, and teaching staff,” as officials weighed the risks of transporting children during ongoing alerts. Others signaled they would move ahead. Roy Levy, mayor of nearby Nesher, said schools would reopen in line with Home Front Command guidelines, calling a return to classrooms “an emotional and social need.” Jerusalem Mayor Moshe Lion also said he would partially reopen the city’s education system, citing the need for “a routine, an educational framework and meetings with friends and teachers.”
But by Monday evening, Kisch was forced to backpedal after the IDF’s Home Front Command said that wartime restrictions would stay in effect across the country, keeping schools shut for now. A limited reopening may be attempted again starting next week — or not.
In one of the darkest incidents to emerge from Israel’s forced return to Zoom schooling, a teacher in Jerusalem was attacked by her partner in front of her students during an online lesson. He struck her in the head and smashed objects in their home before being arrested, later telling investigators he had acted out of “feelings of jealousy.”
Reports of domestic violence in Israel tend to rise during periods of war and home confinement. Data compiled after Oct. 7 showed a 28% increase in calls to Israel’s welfare ministry hotline related to domestic violence, sexual abuse and child neglect during the first months of the war.
Not everyone viewed Zoom as futile. Nataly Peleg, a first-grade teacher, said the classes are less about academics than about giving children a welcome distraction — even if she does not compel her own children to join theirs.
“It’s not so much whether they learn or not,” she said. “It’s about being together for a bit and focusing on something that isn’t the sirens and the surreal situations around us.”
Some children find the classes comforting, she said, while others are simply waiting for them to end or do not join at all. Still, she said, many parents have told her they appreciate the effort. “If even a handful of kids feel a bit better, it’s worth it,” she said.
Daniel, for her part, is trying to keep things in perspective. Despite feeling “super overwhelmed,” she said she is thankful her family is safe.
“Things could always be worse,” she said. “I’m just grateful we are all OK.”
In her post, Danziger said she was passing on the advice the hotline counselor had given her more than two and a half years ago.
“Don’t. Don’t let distance learning control you,” she said, adding that “nothing terrible would happen if your kids don’t join some of the Zooms — or, to be honest, all of them.”
While “we parents may not be bombing Tehran or deciphering nuclear secrets right now,” she wrote, “the responsibility for our children’s education and the functioning of our homes is still in our hands.”
The post Workplaces open, schools remain shut — and Israeli parents pull out their hair over wartime Zoom classes appeared first on The Forward.
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Ted Cruz says GOP not ‘winning’ fight against antisemitism from figures like Tucker Carlson
(JTA) — WASHINGTON — Some speakers struck a hopeful note during an antisemitism symposium on Tuesday morning hosted here by the Republican Jewish Coalition and National Review.
Ted Cruz was not one of them.
“Norm [Coleman, chair of the RJC] just said that we are winning. And I applaud him for that, because I want us to be winning,” Cruz said. “But I’m not sure it is accurate as a descriptive matter that we are winning right now.”
Cruz was referring to an ongoing battle within the Republican party over figures like Tucker Carlson and Candace Owens, conservative influencers who’ve spread antisemitic conspiracy theories.
It wasn’t the Texas senator’s first time speaking to the RJC crowd with grave warnings about right-wing antisemitism and anti-Israel rhetoric. He called antisemitism “an existential crisis in our party” at the RJC’s annual summit in November, which was held shortly after Carlson gave a friendly interview to avowed antisemite Nick Fuentes.
Four months later, Cruz’s speech served as a sobering follow-up: “This is the beginning of a battle where our nation, our beliefs, our Constitution, the principles that built America, are under assault. And we need to gird ourselves for battle and defeat this garbage,” he said Tuesday.
Cruz was far from the only speaker stressing the importance of rooting out right-wing antisemitism at the half-day symposium. The 100 or so attendees at the Museum of the Bible heard from speakers on how antisemitism is spread via social media, on policy responses to antisemitism, and why American exceptionalism is said to be inextricable from Jewish exceptionalism.
Cruz seemed to contradict Coleman’s assertion that “we are winning and they” — that is, “prominent polemicists” like Carlson, Owens and younger figures like Fuentes and Florida gubernatorial candidate James Fishback, who traffic in “ancient hatred” — are “losing.”
Nonetheless, Coleman said in an interview after the event, he and Cruz are on the same page.
“First of all, I’m an optimist. Second of all, I could understand Sen. Cruz’s concern,” said Coleman, suggesting that Cruz didn’t want to leave the impression that the GOP’s internecine battle over antisemitism was over and “this isn’t a fight that has to be fought.
“It has to be fought tooth and nail because it’s so critically important,” said Coleman.
He added, “We haven’t won the fight. I think we’re winning the fight — and by the way, that’s shown in the fact that 85-90% of Republicans are on our side.”
Still, Coleman — who said in his public remarks that they are “not fringe figures whispering in dark corners,” and that they “have large megaphones” — later dismissed Carlson, Owens and Fuentes as being “fringe voices on our side.” Cruz, on the other hand, said during his remarks that antisemitism “is gaining real purchase, especially with young people.”
“I don’t want to wake up in five years and find myself in a country where both major political parties are unambiguously anti-Israel and unapologetically antisemitic,” Cruz said. “And I think that is a real possibility. If Tucker and his minions prevail, that will happen.”
To stop that from happening, Cruz said Christian pastors need to fight Carlson “on theological grounds” by dispelling the replacement theory that Carlson “aggressively” pushes. He also said there should be an effort to “follow the money” because he suspects that “many of these influencers are cashing a check” from countries like Qatar, Russia and China, as part of “an operation to destroy America.”
Cruz was far more explicit in his condemnations of Carlson than he’d been in November, when he held back from using the former Fox News personality’s name.
“I believe Tucker Carlson is the single-most dangerous demagogue in this country,” Cruz said on Tuesday, drawing applause.
“And I’ll tell you,” he said, “I’ve made the decision that I’m going to take him on directly.”
The debate over antisemitism and figures like Carlson and Owens has roiled the American conservative movement. More Republicans have weighed in over the last few months, including Trump, who said last week that Carlson is “not MAGA” after the commentator criticized American and Israeli strikes on Iran. Meanwhile, Vice President JD Vance has not publicly denounced Carlson, drawing skepticism and growing impatience from some Jewish Republicans.
Cruz blasted his fellow Republicans who have not publicly condemned Carlson.
“Nick Fuentes is easy to denounce,” he said. “I actually think it’s a tell among Republican politicians — if they’ll denounce Fuentes but are scared to say Tucker’s name, that tells you a great deal.”
Cruz did not name any such politicians.
The post Ted Cruz says GOP not ‘winning’ fight against antisemitism from figures like Tucker Carlson appeared first on The Forward.
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‘Path to Normalization’: Lebanese President Turns on Hezbollah, Calls for Israel Talks
Lebanese President Joseph Aoun looks on during a meeting with Cyprus’ President Nikos Christodoulides at the Presidential Palace in Nicosia, Cyprus, July 9, 2025. Photo: Petros Karadjias/Pool via REUTERS
Lebanese President Joseph Aoun on Monday accused Hezbollah of dragging Lebanon toward becoming a “second Gaza” with its rocket attacks on Israel and called for negotiating a full ceasefire with Jerusalem, saying the launches served “the Iranian regime’s calculations” and risked “collapsing” the country.
Aoun’s remarks, among the most direct criticism of Iran-backed Hezbollah by a Lebanese president in years, accused the Islamist terror group of launching rockets as an “obvious trap” to lure his country back into a conflict with Israel.
“Whoever launched those rockets wanted to secure the fall of the Lebanese state, under aggression and chaos, even at the price of destroying dozens of our villages and the fall of tens of thousands of our people. For the sake of the Iranian regime’s calculations,” Aoun told European Commission President Ursula von der Leyen and European Council President António Costa in an online meeting.
Earlier this month, he added, the Lebanese government made “a clear and irrevocable decision” barring any military or security activity by Hezbollah.
An Israeli coalition of former diplomats, security experts, and business leaders called Aoun’s remarks a “courageous” and potentially “historic” opening by a Lebanese government seeking to disarm Hezbollah.
“Israel must seize the moment to create the necessary conditions for shaping a negotiated reality along the northern border — one that would constitute a significant strategic victory against Iran and further isolate it,” the Coalition for Regional Security said in a statement.
The group praised the “anti-Iranian Lebanese government” for seeking to disarm Hezbollah, but warned that “it is unable to accomplish this task alone.”
According to Lianne Pollak-David, the coalition’s founder, the current US-Israeli strikes on Iran were creating more space for Beirut to confront Hezbollah openly.
“The more Iran is weakened and isolated, the more the Lebanese government feels confident going directly and publicly against Hezbollah,” she told The Algemeiner.
But Pollak-David argued the Lebanese government could not disarm Hezbollah on its own and would need help from outside powers, including Israel. That, she said, would force Israel to walk a “very tricky fine line” to break Hezbollah on the one hand, without leaving Beirut to absorb the blowback by itself.
She called for “collaborating with the Lebanese government, leveraging all the regional coalition that has been formed around this war, and, under [US President Donald] Trump’s leadership, pushing for a new reality in Lebanon.”
Iran’s military and political incapacitation could even open the way to more regional peace agreements, she said.
“Everything is connected,” Pollak-David said. “The more Iran is isolated and the more its proxies are weakened, the more we’re seeing all the moderate forces in the region coordinating and collaborating,” increasing the chances of “Israel-Lebanese normalization and Israel-Arab normalization altogether.”
But Hezbollah expert Lieutenant Colonel (Res.) Sarit Zehavi offered a far more skeptical view, questioning whether Aoun’s remarks signaled any real change on the ground.
“I don’t see the difference between Aoun’s remarks now and his remarks when he was elected, except for the willingness to have direct negotiations with Israel,” she told The Algemeiner.
When Aoun took office in January of last year, he said Lebanon must eventually ensure weapons are held only by the state, but he also said repeatedly that this had to happen through dialogue, not confrontation.
“The biggest question at stake, which I don’t get an answer to, is whether Aoun’s army is willing to clash with Hezbollah, because that is what it will take to disarm it,” Zehavi said, noting Aoun’s fear that such a clash could lead to civil war.
She pointed to reports from Monday that Hezbollah operatives arrested while transporting weapons south were released almost immediately on token bail of $20, which she said showed how little appetite Beirut had demonstrated for a real confrontation with the terrorist group.
Zehavi, who founded the Alma Center — a research center that focuses on security challenges relating to Israel’s northern border — said Aoun would need to do far more than denounce Hezbollah or talk about state authority over weapons before Israel could treat his government as a real partner. The first step, she said, was for his government to formally outlaw Hezbollah and take concrete action against it.
“I will be much more convinced in Aoun’s good intentions if he designates Hezbollah as a terrorist entity,” she said. “Meanwhile, I don’t think we should negotiate with this Lebanese government.”
Until then, she said, Israel should keep up its attacks on Hezbollah, particularly south of the Litani River, located roughly 15 miles from the Israeli border.