Original Torah: Ancient Words in a Modern Light

Prerequisites:
Taxonomy of Jewish pluralism
Hilchot Pluralism, Part I
Hilchot Pluralism, Part II
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To end the suspense now, I’m not going to solve any major unsolved problems in this post.
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Yes, a service led by men and women is better (from the perspective of greater inclusion) than a service led only by men. But it is no more egalitarian. Being “mostly egalitarian” is like being “a little pregnant”.
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I’m also not going to solve the issue of instruments on Shabbat. A service either uses instruments on Shabbat or it doesn’t; I can’t think of any other options.
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In Stage 3, the problem arises when looking at the long view. While it may be acceptable for everyone to go without instruments for any one particular instance, it becomes unacceptable (from a Stage-3 identity perspective) if people are forced to never pray with instrumental music. So the best achievable solution is what we already have: pray together (without instruments) some of the time, and pray separately (with and without instruments) some of the time. In my world, this is achieved by attending multiple independent minyanim that meet on different weeks.
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(Disclaimer: I’ve never been to JITW, and never been to a minyan with a trichitza.)

The idea is simple: divide the prayer space into three sections, one non-gendered, one women-only, and one men-only.

I note this was the original construct in Orthodox shuls going egal. See Ginzberg

See the rest there.