Transgender Individuals in the Religious Community: Halacha, Identity, and Experienc

By: Eden Arazi

Introduction

Not long ago, a call was issued for Bat Kol members to volunteer for a community support hotline. The announcement, initially titled “Support Hotline for Religious Lesbians and Gay Men,” specified that potential volunteers were “gays and lesbians from the religious sector.” The ad was later revised to include transgender and bisexual individuals as well.

It is clear that this change was not intended to offend. Yet, this incident, alongside numerous other cases of events, announcements, and organizations within the LGBTQ+ community where the “T” (transgender) and “B” (bisexual) are omitted, underscores the limited awareness regarding transgender individuals, particularly within the religious public.

Transgender individuals in the religious sector face complex dilemmas. Like religious lesbians and gay men, they must navigate social challenges alongside halachic obligations, which constitute a significant component of their daily lives.

Personal Narrative: Early Experiences with Gender

At the age of five, when I wore my sister’s dress and went into the living room, people laughed and joked. Soon, however, it became clear—even if not explicitly—that “boys do not wear dresses.” I did not understand why I was forbidden from wearing clothing that made me feel happy and “at home.” Later, I learned that my desires were considered “abominable” by halacha. My nightly prayers to a merciful God were prohibited.

I experienced profound conflict: how could I bless “who did not make me a woman” when all I wanted was to be made one? How hypocritical could I feel while attending synagogue on Yom Kippur? And the fear that my existence itself could harm higher realms was immense.

Excerpt 1: Religious Reflection

“Our Father in Heaven, who performed miracles for our ancestors with fire and water… You turned the staff into a serpent before the eyes of Pharaoh’s court… You turned the hand white… You turned the Red Sea into dry land… Who can transform me from male to female? If I deserved such, how graciously You would have treated me. I was mistress of the house and gracious to my household… What shall I say, what shall I speak? Why shall I cry, why shall I despair? If my Father in Heaven decrees upon me a fixed blemish, I cannot remove it… I shall bless, in a low voice and weak tongue: Blessed are You, God, who did not make me a woman.”¹

Key Definitions

The following definitions, adapted from the Choshen website with slight modifications, are crucial for understanding the halachic discussion:

• Sexual orientation: The range of sexual behaviors preferred by a person.

• Gender roles: Social norms guiding expected behavior based on sex, shaped by culture.

• Gender identity: A person’s self-perception as male, female, or otherwise.

• Transgender: Individuals whose gender identity or adopted roles do not align fully with the sex assigned at birth.

• Transsexual: Those whose gender identity conflicts with birth assignment, often undergoing medical or cosmetic interventions.

• Genderqueer: Individuals expressing identities beyond conventional masculinity/femininity.

• Cross-dresser: A person occasionally wearing clothing of the opposite sex for experiential purposes.

• Drag kings/queens: Performance art involving exaggerated cross-gender appearances.

• Male/Female impersonator: Stage performers realistically imitating the opposite gender.

Transgender Individuals and Halacha

(All references to gender in sources follow the original language.)

Clothing and Hair

A prominent external expression of preferred gender is clothing. While “unisex” attire exists, social perceptions assign gender even to jeans.

The Torah seemingly prohibits cross-dressing:

“A man shall not wear a woman’s garment, nor shall a woman wear a man’s garment; for whoever does these things is abhorrent to the Lord your God.” (Deut. 22:5)

Interpretations vary:

• Rashi: The verse prevents promiscuity, not clothing per se.

• Yabia Omer: Wearing pants may be permitted for modesty or social necessity.

• Maimonides: Prohibition rooted in pagan ritual practices.

• Rabbi Samson Raphael Hirsch: Forbids adopting attributes naturally suited to the other gender, including hair and adornments.

Hair removal, particularly permanent procedures for transsexual individuals, must consider local custom. Rabbi David Lau permits medically motivated hair removal in certain cases.

Castration and Surgery

Transsexual individuals seeking genital surgery may face halachic restrictions, particularly concerning male castration. Chemical castration (e.g., hormone therapy) is approached cautiously.

Plastic surgery to align body and gender identity may be permitted under pikuach nefesh (life preservation) principles. However, halachic gender often remains tied to biological sex, with some exceptions (e.g., Rabbi Eliezer Waldenberg).

Marriage, Rituals, and Daily Observance

• Male-to-female surgery does not automatically permit marriage to a woman if halachically prohibited.

• Female-to-male surgery may not grant full halachic male status for religious obligations.

• Voice changes, tefillin use, and ritual participation are complex and require case-by-case guidance.

Burial

Increasing numbers of Jewish transgender individuals raise halachic questions about burial rites, respecting gender identity while adhering to halachic norms.

Excerpt 2: “Akhvuyot” by Hannah Klein

“To my handsome brother, my dissected brother, my cheerful brother… who prayed every morning: Blessed is He who did not make me—my beloved, brave, determined as a legend on ancient bread… who cut the male organ until my laughing sister remained, my beautiful sister, sharp in joy and abundant in garments—this is the queen, this is the bread, the speaker. Blessed am I, who made myself according to my will, a woman! And so I loved, in quiet admiration, you—you.”²

Conclusion

Transgender individuals in the religious community navigate profound challenges, balancing personal identity with strict religious frameworks. Flexibility exists among authorities regarding health, safety, and psychological well-being, but broader halachic consensus remains cautious. Individual rabbinic consultation is often necessary.

References

1. Klein, Hannah. Akhvuyot [Poem].

2. Deuteronomy 22:5.

3. Rashi. Commentary on Deuteronomy 22:5.

4. Yabia Omer, Vol. 4, Orach Chaim 17.

5. Maimonides, Mishneh Torah, Hilchot Issurei Biah.

6. Hirsch, S. R. Nineteen Letters (translated).

7. Rabbi David Lau, Responsa.

8. Waldenberg, Eliezer. Tzitz Eliezer, Vol. 15, Responsa 27.

9. Rapoport, Rabbi. Halachic Perspectives on Gender Transition.

10. Halperin, Mordechai. Medical Ethics and Halacha.