In Judaism, especially in Orthodox Judaism, there are a number of settings in which men and women are kept separate in order to conform with various elements of the Jewish law halakha and to prevent men and women from mingling.
Background There are a variety of reasons in Judaism for gender separation.
In Pirkei Avot 1:5, Yosi ben Yochanan says that a man who spends too much time talking to women, even his wife, neglects the study of Torah and will inherit gehinnom (Hell).
Chapter 152 of Kitzur Shulchan Aruch details a series of laws forbidding interaction between persons of the opposite sex who are not married or closely related. Some of the prohibitions include negiah (physical contact), yichud (isolation with members of the opposite sex), staring at women or any of their body parts or attire, or conversation for pleasure.
By setting
Synagogues
During prayer services in Orthodox synagogues, seating is always separate. A mechitza is used to divide the men and women, and often to block the view from one section to the other. The reason for this is that a man might be distracted during prayer if he spots a beautiful woman. Halakha permits women to look at men in a synagogue during prayer services.
The first mention of a mechitza is in the context of the Second Temple in Jerusalem; the temple contained an inner court and a Women's court. Separation was first instituted just for the once-a-year celebration of the annual "Water-Drawing Ceremony", simḥat beit hashoevah, held on the second night of the autumn Sukkot festival. However, women regularly entered the Beit Hamikdash Holy area at all other times just as any Israelite man could to bring their personal sacrifices.
Scholars have long debated the extent to which gender segregation and a mechitza between the sexes existed in synagogues during the periods of the Second Temple, the Mishnah, and the Talmud. Shmuel Safrai, through a combination of textual analysis and archaeological evidence, has argued that while women consistently attended synagogue services, there is no definitive evidence to support the existence of a partition separating the genders or the existence of a separate women's aid (Ezrat Nashim).Safrai, Shmuel (1983). ארץ ישראל וחכמיה בתקופת המשנה והתלמוד [The Land of Israel and its Sages during the Mishnah and Talmud Period] (in Hebrew). Israel: Hakibbutz Hameuchad. pp. 94–104. The archaeologist Lee Levin agrees with Safrai that not only is there no archaeological evidence for the existence of Ezrat Nashim in ancient synagogues, but there are also many ancient synagogues that have only a single prayer hall, indicating that there was no segregation at all.
Separation of men and women also was established later within the Rabbinic Law, which established daily communal prayers binding to men only, and the central area of the synagogue was only allowed to be occupied by men as well. However, during the early modern period, Moshe Rosman noted that, women began attending synagogue more often, which reflected on the changes to synagogue architecture. Changes that occurred to synagogue architecture included, the construction of the weibershule – separate rooms in which women conducted their own prayers, also ezrat nashim – separate women's section in the synagogue, in which women prayer leaders mediated between the main services and the women's prayers, in a manner again very much determined by the initiatives of women. Today, some more liberal Orthodox congregations have enacted innovations allowing women a greater sense of participation, as long as they remain on their side of the mechitza. Mechitzot are not only found in synagogues during prayer services, but in other aspects of Jewish life such as festivities, like weddings, lectures, concerts, and b'nei mitzvah.
Conservative, Reform and other types of synagogues generally do not have separate seating.
Western Wall
During the late 19th century, no formal segregation of men and women was to be found at the Western Wall.The Women's Wall Tablet Magazine, 30 April 2013 In recent years, the Western Wall in Jerusalem has become a site of conflict and contention between liberal and feminist Jews. The Western Wall has been defended by the Orthodox faith for generations, which is why many of the traditions have been maintained such as gender segregation. Many Orthodox Jews believe that in order to keep the sanctity of the wall, proper gender roles must be adhered. In the mid-twentieth century, a mechitza was set up at the wall to maintain and enforce gender separation; this caused conflict between the Haredi Jews and the Arabs. The progressives responded to these actions by the Orthodox sector, by claiming that "the Wall is a shrine of all Jews, not one particular branch of Judaism"From the Archive: First rumblings in the battle for pluralism at the Western Wall JTA, 24 April 2015 In 1988, Women of the Wall launched a campaign for recognition of women's right to pray at the Wall in their fashion. Their form and manner of prayer elicited a violent response from some Orthodox worshippers, and they were initially banned from holding services at the site. In response to the repeated arrests of women, including Anat Hoffman, trying to exercise their freedom of religion, the Jewish Agency observed "the urgent need to reach a permanent solution and make the Western Wall once again a symbol of unity among the Jewish people, and not one of discord and strife". The Israeli high court finally affirmed in 2000 the right to have women pray at the wall according to their custom, whether it be Reform, Conservative, or Orthodox. This new law included the right for women to be able to pray aloud, read from the Torah, and wear a tallit; the supreme court also recognized that the wall was "owned" by the Orthodox sector, but felt that women had the right to pray how they wish. After the supreme court ruled upon this, some Haredi Jewish men tried to petition the court to criminalize women who read from the Torah, wore a tallit, or blew shofar at the Wall. In 2003 this petition was looked at by the Israeli court and the court appealed the previously passed bill, the reasoning behind the repeal was because women praying at the wall would be a threat to public safety. The courts decision to once again limit women's rights at the Wall came from a place of fear, that if they did not limit their rights that there would be an uprising by the Haredi sector.
Women of the Wall has also protested the fact that at Hanukkah every year a giant menorah is erected in the men's section of the Western Wall and each night of the eight nights of the festival, male rabbis and male politicians are honored, while women must peer over the mechitzah roughly 10 meters away to view the menorah. At the Women of the Wall ceremony, women brought their personal menorahs. They invited Jews around the world to light a candle for WoW on the third night of Hanukkah."'Light One Candle with Women of the Wall' (11 December 2014) Women of the Wall" http://womenofthewall.org.il/2014/12/light-one-candle/ Western Wall rabbi Shmuel Rabinowitz accused WoW of ulterior motives of trying to change the customs at the Wall. Responding to Rabinowitz' accusation, Anat Hoffman noted: "Rabinowitz has never invited Women of the Wall or any other women to participate in the ceremonies or to be honored with the lighting of a candle at the Kotel on Hanukkah, despite the fact that women are obligated equally to men in this religious act.” In 2014 the personal menorahs the women brought to the Kotel were initially confiscated, but they were returned when police were called."Maltz, Judy 'Rabbi bans Women of the Wall's Hanukkah candle-lighting ceremony' (14 December 2014) Haaretz"https://www.haaretz.com/jewish/2014-12-14/ty-article/.premium/wall-rabbi-bans-women-from-lighting-candles/0000017f-da7e-dea8-a77f-de7ea2010000"Judy Maltz 'Sarah Silverman joins Women activists at Western Wall Hanukkah ceremony: Kotel security confiscates prayer group's menorahs, returned only after complaint lodged with police.' (18 December 2014) Haaretz"
Weddings and B’nei Mitzvah At many Orthodox weddings and b’nei mitzvah, seating at the ceremony, and often the reception, is separate, sometimes with a mechitza.
Reform Judaism approaches such ceremonies differently, with seating at the ceremony and reception generally gender neutral. Some communities have replaced gendered bar and bat mitzvahs with gender neutral confirmations ceremonies, in which all those of age at Shabuoth are initiated together, some still practise confirmation along with bar and bat mitzvahs.
Swimming
Many Orthodox Jews believe that men and women should not swim together. The laws prohibiting mixed bathing are derived from the laws of tzniut. This is due to concerns that bathing suits are inherently immodest, and do not meet tzniut requirements. In particular, a woman who comes dressed in a bathing suit to a pool is appearing publicly not meeting the requirements of tzniut, and a man who comes to a pool where women are dressed in bathing suits will inevitably see women dressed in this manner. Indeed, many pools within Jewish communities have separate hours for male and female swimming to accommodate those who follow this law.
Women following the laws of tzniut will wear a long T-shirt style dress over their bathing suit that meets tzniut requirements, considering this to be sufficient for swimming in the presence of men. Men, though, are more strict about the presence of immodestly-dressed women, due to concerns over the possibility of arousal.
Conservative, Reform, and other forms of Judaism do not have any restrictions on mixed swimming. Some Modern Orthodox Jews will also participate in mixed swimming.
Streets Some Haredi communities enforce, or attempt to enforce, gender segregation on sidewalks. In New Square, New York, signs remain posted telling women to abide by modesty rules, and streets are strictly separated by gender, with women on the opposite side as men.Sex-Segregation Spreads Among Orthodox The Forward, 28 October 2011 In the Mea Shearim section of Jerusalem, some Haredi Jews have also tried to segregate sidewalks.Gender segregation on rise in Israel YNET, 15 November 2011
Parks and athletic facilities At Kiryas Joel, a Hasidic community in New York, a public park was opened that included separate sections for boys and girls, with a great distance between. Rabbi Gedalia Segdin, the town's treasurer, announced the park would be under the scrutiny of the town "Modesty Committee" to ensure gender segregation. Yiddish signs distributed throughout the park made sure everyone kept to their specified section. Civil rights organizations protested gender segregation in a public space in New York, and the American Civil Liberties Union and New York Civil Liberties Union filed a lawsuit against Kiryas Joel. After initially claiming that the park did not exist, Kiryas Joel ultimately settled the suit and agreed not to "endorse" sex-segregation in its public places.ORTHODOX VILLAGE KIRYAS JOEL WILL STOP SEX-SEGREGATING PUBLIC PARK IT CLAIMED DIDN'T EXIST The Village Voice, 1 April 2014
Public entertainment Public performances from female singers are discouraged in Haredi communities due to kol isha, the law that men are forbidden from listening to women sing as established in Berakhot 24a of the Talmud. In 2019, the Israeli High Court banned a gender segregated concert from taking place in Afula, but the ruling was too late as the performance was almost over. This was one of hundreds of gender segregated events the city hosted that summer.
In 2012, Haredi radio station Kol Berama was sued by Kolech for violating anti-discrimination laws. The station refused to employ female broadcasters and did not take calls from female listeners.
Orthodox Jews do not participate in mixed dancing, since dancing in most forms involves some contact between dancers.
Transportation