Trans Talmud: Androgynes and Eunuchs in Rabbinic Literature by Max K. Strassfeld (review)

Abstract

Reviewed by: Trans Talmud: Androgynes and Eunuchs in Rabbinic Literature by Max K. Strassfeld Jordan D. Rosenblum Max K. Strassfeld. Trans Talmud: Androgynes and Eunuchs in Rabbinic Literature. Oakland: University of California Press, 2022. 248 pp. Hardcover $95.00. ebook $95.00. ISBN-13: 9780520382053 In the past few decades, scholarship on rabbinic literature has benefited from the inclusion of more diverse voices and perspectives. This diversity—which is reflected both in the embodied humans who study these texts and traditions and in the inclusion of theories and methods from various other fields and disciplines—has allowed for new, dynamic, and impactful developments in the field. Max K. Strassfeld’s Trans Talmud adds to the emerging—and necessary—growth in diverse perspectives and voices in scholarship on rabbinics. Strassfeld draws on theories and methods from both trans and intersex history, as well as disability studies, in order to (re-)read rabbinic texts, and vice-versa. This dual reading, wherein rabbinics scholars learn from the theories and methods of trans, intersex, and disability studies, and scholars of trans, intersex, and disability studies learn from rabbinic texts, is a key feature of his book. Strassfeld (successfully, in my opinion) attempts to initiate a dialog and thus, in order to do so, makes sure to introduce texts and theories from various disciplines to the other. He does an excellent job of not [End Page 263] presuming knowledge of either ancient texts or modern theories on the part of the reader, and introduces them equally well to his various audiences. At the same time, Strassfeld is aware of the modern, embodied implications of both his scholarship and the world in which it is written. He un-apologetically speaks to his “trancestors” (see 195–196). Yet, he uses a deft touch to impart nuance to activism. For example, while acknowledging the subversive (and yet constructive) potential of a particular rabbinic text, he also cautions “I have no wish to buy queer subversion using androgynes as currency” (80). On several occasions, Strassfeld is explicit about his struggle to balance what can be competing goals of historical and activist scholarship. On numerous occasions, Strassfeld “embrace[s] a ‘bad’ or literal reading strategy” (165; also see e.g., 188) in order to trans a rabbinic text (more on the term “trans” below). These moments are often when Strassfeld makes his most important contributions. My one small criticism is that this is a missed opportunity. Strassfeld’s “bad” readings are in line with traditional practice for the text—that is to argue for a literal reading to advance a new reading is, after all, very rabbinic. Therefore, more focus might have been put on how his readings conform with conventional Talmudic and Midrashic exposition. That is, his most subversive readings are much more in line with rabbinic practice than might be at first apparent. In my opinion, reframing them in this way increases his contribution. Strassfeld’s “bad” readings are part of his strategy to “trans” rabbinic texts. For example, he notes: “I will embrace anachronism as part of embracing a ‘bad/trans’ reading strategy designed to acknowledge the particular ontologies that govern contemporary trans and intersex politics” (7). Strassfeld argues that transing rabbinic texts leads to readings that both elucidate the past and offer opportunities for the present (and future). One instance in which this strategy is especially effective is in Chapter 4 (“Transing the Eunuch: Kosher and Damaged Masculinity”), wherein he argues that “transing eunuchs and androgynes can mean noticing the ways in which they carry special burdens in rabbinic sources” (135). In this case, these burdens focus around “procreative failures” (135). This chapter is a good example of where Strassfeld takes texts often studied and offers insights that will benefit both scholars of rabbinic literature and modern trans, intersex, and disability studies. Strassfeld’s Trans Talmud is well written. In particular, he does a good job of not assuming knowledge on the part of the reader. As such, he defines key words and concepts both in the text and in footnotes clearly and succinctly. Trans Talmud is written both for scholars of rabbinic literature and those not familiar with the texts and history and therefore would...