Where do transgender Jews belong in an orthodox synagogue?

Orthodox synagogues separate men and women. Rabbi GABI KALTMANN considers where that places transgender Jews

Judaism is not a stagnant religion. While the Torah is ancient and was received by the Jewish people 2000 years ago at Mount Sinai, its laws and messages are eternal.   

As an orthodox rabbi, I believe that the Torah is divine, directly from God. This means that the answer to all questions, no matter how complex or challenging, are found within it.    

A few weeks ago, someone from my congregation approached me, asking me how our synagogue can better include persons who are transgender in services.  

My shule is an orthodox synagogue, with a mechitzah (separation) between the men’s and women’s sections. That divide can cause a unique set of considerations for individuals who are non-binary or who are transitioning.   

In the 21st century, t

 In the 21st Century, how best to include persons who are transgender in all areas of life is an emerging issue.  

When I provided a response, I first made it clear that embarrassing someone or publicly shaming a person is a grievous sin and in sensitive situations like this, it is imperative to be respectful and courteous.   

I explained that according to halakha (Jewish law), however a person chooses to identify themselves, halakhah permits them to sit on their chosen side of the mechitzah. That means, a person who is in the process of transitioning and identifies with a particular gender, can sit on that side of the mechitzah.  

In Judaism, we show the person honour by leaving the choice to the individual and respecting, not questioning, that choice. It is not the job of a rabbi to ask the t gender of an individual.  

I recognise in an orthodox shule the presence of a mechitzah, where one sits according to their identified gender, can pose a problem for non-binary individuals. In orthodox Judaism, separating the seating of sexes separately creates an inherent binary. So for non-binary folks this may be a difficult choice, but the option, which is supported by halakhah, is that they choose whichever side they most identify with. It’s an imperfect solution, but it allows for some discretion and flexibility for the individual choosing.

Synagogues have always adapted to ensure they are inclusive and make all participants welcome. Judaism does not belong to one single person nor one single viewpoint. All people are welcome to attend synagogues. They are communal places of gathering and worship. In Hebrew, synagogues are known as batei knesset, which translates as “houses of gathering”.

If someone feels excluded from a synagogue or a communal setting, this is a grave issue that must immediately be rectified.   

The question I received about the inclusion of transgender persons in synagogues really amplified my understanding of the changing world we are living in. While our world is shifting, our values of inclusion, showing respect and welcoming each person are constant values.   

We are fortunate that our ancient religion has the answers to these contemporary questions.

In recent decades we have sought answers within our texts on ways we can create a deeper and richer Jewish experience for women. Now, we must seek answers on other gender questions as well.

Once we find them, we have to put into practice the guidance that the Torah gives us as we continue deep into the 21st century. This will ensure no Jewish person is left behind.  

As an orthodox rabbi I am bound by halakhah. Nothing in that prohibits respectful inclusion and tolerance of all who walk through the door of my synagogue.

To be a rabbi in 2022 means to appreciate that as the world is changing, and as we emerge from a global pandemic, communal life is shifting like never before. We want to bring as many people along as possible and that means, the rabbinate, along with the world, is working out the best ways to be as inclusive as possible.  

Image: Star of David cookie cutters (The Jewish Independent)