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reidmotif · 26 days

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Relax, I've Got You

Summary: Reader isn't the best at handling stress, and her roommate Spencer, notices. Luckily, he has quite a few salacious ideas on how he could make her feel better.

Couple: Spencer Reid/Fem!Reader

Category: Smut

Content Warning: friends-with-benefits situation, oral (f!recieving), fingering (f!recieving), mentions of anxiety/symptoms of anxiety.

Word Count: 2.7 k

Masterlist

You were never good at handling stress.

You were well aware of this facet of your psyche– the way tensity would often wind around your limbs, snaking into the very depths of your bones until you were entirely drained and devoid of peace, a shell of the person you were accustomed to being.

You had dealt with this complication on your own for the most part. You’d come home after a long day, and attempt to find yourself again through chamomile tea, lavender mists, and a warm blanket.

Of course, there were days where even these measures could not suffice in curing your weariness.

That’s where Spencer Reid came in.

He’d only been your roommate at first. With the economy going as it was, it was simply more practical to find one, rather than renting alone. He’d responded to an ad you’d put up, and you accepted. The process was easy, honestly. You had no qualms about sharing your living space with another person, and even found the arrangement enjoyable at times. Spencer was well-mannered, never missed rent, and wasn’t even at home most of the time. When he was, he was quiet. Sweet.

Through time, you found yourself becoming friends with the man. The conversation was light and easy, and in a rare turn of events, you started to open up to him. Even more surprisingly, he returned the favor, adding to the understanding that was fast growing between the two of you. It seemed only natural, since both of you were made naturally vulnerable by the circumstances of your situation. You’d come to your apartment, drop the mask of the day, and see that Spencer was already there, becoming an extension of the solace you found at home. Soon enough, the comfort of your couch was simply synonymous to him as well.

It didn’t take long for Spencer to notice the anxieties that would plague you when a deadline came about, or when you simply fixated on an issue for too long. The way your bedroom light wouldn’t shut until 4 AM, or how you’d pace in the kitchen, so wired that your body denied you the rest you so desperately needed. He noticed the dark circles, the occasional irritability (followed by an apology, of course), the headaches, everything. Which is why he thought nothing of it to suggest some remedies for your troubles over breakfast one day.

“Caffeine can actually increase stress, if you weren’t aware.” He says, eyeing your second cup of coffee that morning. “There’s actually a large amount of data that indicates you should limit caffeine intake, especially if you’re already anxious.”

You narrow your eyes, furrowing your brows slightly. “Says who?” You retort, not quite ready to give up your chosen beverage.

“The NIH, Penn State, the AMA-”

“Okay, okay. Sorry. I got it.” You interrupt, knowing you’d started a losing battle the moment you’d questioned him. “I’ll try to cut down on it.”

He grins, satisfied with how the interaction had played out. You, on the other hand, started to drift farther away from your current setting. You swallow, putting down your coffee cup before rubbing your eyes, a soft sigh escaping you.

“Something wrong?” Spencer asks, cautiously, his voice soft.

You tsk, shaking your head and shrugging a bit at your own dilemma. “It's just.. I’m already so tired. I’m exhausted and the day’s barely begun.” You pause, unable to articulate just how fatigued you were. “It’s like I can already feel the mid-afternoon headache I’m going to get later, and it hasn’t even started yet.” You hate the way you sound, longing for the day you could fully relax for even a fraction of a second.

“You’d probably be a lot less tired if you slept a little more.” Spencer suggests, and you shoot him a death glare.

“Don’t you think I know that?” You snap. “I’m trying. It’s not that easy. It’s just-” You groan, stopping yourself as the quick realization dawns on you that you’ve misdirected your frustrations. There’s a wave of shame rising up almost immediately, heating your cheeks up in regret.

“I’m sorry, Spencer. Sorry. That’s unfair of me. I know you’re just looking out for me.” You murmur, taking a deep breath to calm your senses.

“Hey, don’t worry.” He says, his voice low and compassionate. “I get it. I know you’ve got a lot on your plate right now.”

You nod, closing your eyes as you continue to breathe. He continues to speak, his voice remaining warmhearted.

“There are actually quite a few ways to alleviate stress. Some experts recommend meditation, exercise and yoga. I wouldn’t mind doing those with you, if you were interested.” He offers, as he continues to ramble, lost in his own explanation in the hopes of being of service to you. “Some experts even name sex as a useful stress reliever, due to the endorphins and oxytocin released after completion.”

You give a fruitless laugh. “Jesus, I wish. I don’t have the time to try and find someone willing to do that for me.”

Spencer goes quiet, and you finally open your eyes. You’re met with his stare, trained on your form, a thoughtful expression on his face.

“What?” You ask, upon returning his gaze.

He clears his throat, shaking his head, as if he was ridding himself of a passing thought. “Nothing. Sorry. I’m sorry. I hope you do find something that works for you though. I hate seeing you like this.”

You soften at his concern. “Thanks, Spencer.” You say, the affection in your voice unmistakable. “Maybe I’ll end up taking on.. Yoga? That seems doable, right?”

He smiles. “Yoga. Right.”

The days pass on, until you find yourself in a similar scenario you’ve been in one too many times. You’re pacing the kitchen, a small clock reading that it was currently 2 AM. You couldn’t even really decipher the source of tonight’s anxiety– all you know is you feel it, and you feel it deeply.

That’s when a voice breaks through the darkness, halting your movements altogether.

“Hey, are you alright?” Spencer’s soft, slightly deeper voice.

“Oh, yeah.” You call out, despite the growing tightness in your chest. “I’m fine. You can go back to sleep. Sorry for waking you.”

He shakes his head, scratching his head as he makes his way towards you. “It’s nothing.” He reassures. “I needed to pee anyway. What’s going on with you?” He inquires, gently.

You rub at your chest, biting your lip. “The usual.”

“Work?” He asks, softly.

You purse your lips. “I’m not even sure at this point. Just really anxious.”

His expression softens. A beat of silence passes between the two of you.

“I’m- um. I’m willing to help.” He stammers out, suddenly seeming much more nervous than he was a moment ago.

You give a dejected smile. “That’s sweet, Spencer, but I dunno. I think I have to deal with this on my own.”

“No, I mean. I can help. I’m willing to help. To do that for you. I’m your friend. I want to help.” He restates, his voice a little urgent.

“Willing to do what?” You ask, wholly confused with where he was going with this.

He takes a breath. “Sex. Or, an orgasm, at least. You said no one you knew would be willing to help you like that. I am. If you want.” He blurts out.

You stand there, momentarily shocked into silence. You’re suddenly able to recall the conversation you’d had, just a few days prior, and realize what he was trying to say. Here you were, in your kitchen, with your friend- your roommate, and he was selflessly offering himself to you. For sex. For de-stressing sex. He sounded so earnest, despite the obvious lewdness of his offer, and the juxtaposition made your head spin.

“I..” You start, your voice caught in your throat.

“You don’t have to feel compelled to say yes. I’m just offering. I want to help you.” He interjects, his voice still carrying that unselfishness you’d known from the very beginning.

“I.. no. I mean, yes. I want to say yes.” You find yourself admitting after a moment. “But.. are you sure? It’s.. I mean, it’s sex, Spencer.” You whisper.

“I’m aware.” He says, matching your softer tone. “I’m okay with that. Are you?”

You take a breath. Looking up at him, you take in his slightly tousled hair illuminated by the soft moonlight that drifted in through your apartment windows. His white sleep shirt was crumpled, and even in the darkness that enveloped you, you could decipher the kindness in his eyes, his mere presence bringing a shade of ease into you as you spoke to him.

“Yes.” You murmur out, the words flowing out with no hesitation. “I’m okay with that.”

“Can I kiss you?” He says, gently, and your nod of affirmation is almost immediate.

He steps closer and cups your cheek, before pressing his lips against yours gently. It’s a sweeter kiss, something that, despite never saying out loud, you would have expected from him. His mouth moves languidly against yours, before pulling away, slightly out of breath.

“Kissing actually helps to reduce cortisol.” He murmurs. “It indirectly lowers stress as a result. Is it working?”

And true to his words, you realized that the tightness in your chest had faded somewhat, no longer blaring with the intensity you had just felt a few minutes prior. An entirely new feeling settled within you- an ache, a need for this man and what he brought to you.

“Yeah. It’s working.” You mumble out.

As if he could read your mind, Spencer gently takes your hand. “Let’s move to the couch, yeah?” He murmurs, already leading you to his spot of preference.

He gently guides you to sit on the couch, quickly finding your lips once again to exchange some soft kisses along the way. His hands drift up and down your back, fingertips light and tender. His every touch speaks to something more, to an unspoken dedication that you’d never felt before until this moment.

To something that maybe extended beyond the original purpose of your rendezvous. “Is this alright?” He asks, his tone hushed and reverent.

You nod, almost in a trance. He was so gentle, so reassuring. He was exactly what you needed.

His lips find yours again and you respond eagerly, letting your hands tangle into the mess of brown hair that sat atop his head. He let out a small groan as your fingers slightly tugged on the strands, sending a thrill through you.

He starts to trail the kisses down your neck, seeking out more sensitive spots that could bring you into a further state of rest and repose. Everything about you spurred him on, it seemed. He paid attention to every noise, every movement– his ultimate goal seeming to hinge on your pleasure throughout this.

Of course, you respond accordingly to the dedication, a soft gasp or whimper escaping you when he would mouth at the perfect spot, which would only cause him to increase his actions tenfold, leading to even more response on your end.

The perfect feedback loop driving you to pliancy and ecstasy all at once.

His lips begin to drift down, and you realize he’s settling in between your legs now, hands on the waistband of your sleep clothes, urging you to lie down completely, which you do.

“Gonna take these off now.” He whispers, looking up at you between your legs.

“Please.” You respond, waiting with bated breath.

He manages to pull down the last barrier between you two, before being met with the mess he’d created. His lips parted as his fingers trailed lightly over your wet slit, your arousal evident on his finger as he marveled on the effect he could have on you.

“Jesus, you’re beautiful.” He whispers, as if his eyes are set upon something precious, something worthy of worship. And in a way, isn’t that exactly what he’d set out to do the moment he’d placed his face between your thighs?

He loops his arms around your thighs, before slowly allowing his tongue to dart out, delicately, tracing the wetness of your pussy. A moan slips out of you, low and needy, and that’s all the confirmation he needs before he’s diving in, devouring your cunt like a man starved.

“Spencer.” You gasp out. You say his name like prayer, like he is god-given, because in this moment, he is.

His tongue traces your clit in circles, before directly placing his lips over the swollen bud, applying some light suction. The tenderness in the action, the way his eyes flit upto yours, watching your gaze for the utmost reassurance that he was doing right by you, only hurdle you closer and closer to your pleasurable end.

It’s almost as if you’re floating, your back arching as his face stubbornly stays buried in your cunt, lapping at your wetness insistently. He wants your release just as bad as you do, and it’s clear he’ll do anything for the sweetness that comes with you falling apart in his arms.

“Oh god.” You moan out- how is it possible to feel so airy, and yet so present all at once? To feel every movement of Spencer’s warm, wet tongue lavishing your clit, and still be somewhere else entirely- a new height of pleasure you had sorely needed all along.

One of his hands leaves the iron-grip it had your thighs in, letting his fingers drift towards your entrance. He slips the digits in, slowly pumping into you, only adding to the overwhelming rapture you found yourself in. Your eyes shoot open, and you find yourself writhing against him.

“Spencer- oh god. Please, please.” You babble out, legs starting to tense with the beginnings of your orgasm.

He only pulls away enough to murmur softly. “That’s it.” His fingers continue their steady pace into you, his grip on your thigh keeping you planted to the mattress. “I got you, love. Come for me.”

With nothing else to say, he resumes eating you out, and the combination of his fingers and mouth finally barrels you towards your orgasm, shuddering as it rips through you, as your every sense is clouded- with this, with him.

It’s only until you’ve ridden out the entirety of your orgasm that he pulls away. Sitting upright, he leans forward to caress your jaw, taking in the rapid rise and fall of your chest, the flushed appearance your face had taken on in the throes of gratification.

“Feeling better?” He asks, softly.

“Entirely.” You whisper back, almost in awe. Not only at how well it worked, but how adoringly he stared at you, it being enough to stop your heart in your chest. Did he always look like this? How did you never notice?

“Can I return the favor?” You implore, already beginning to get up, but Spencer pushes you back down lightly, shaking his head.

“You’re tired.” He says, as if his word was fact, despite these being your feelings that were being spoken about. “Right now, the oxytocin coursing through your body is priming you perfectly for sleep, and God knows you need it.” He chuckles out.

You realize that he’s right, and for the first time, you feel the fatigue that comes naturally with sleep, as opposed to the restless nights you’d been dealing with. You still feel disappointed though, feeling a sting of rejection as you’re unable to touch him back. Still, your tiredness is undeniable, and so you nod.

He gets up, finding a blanket to lay on top of you, before kneeling beside your face. He looks at you with subtle veneration, before letting his lips brush against your forehead.

“I’ll take you up on your offer tomorrow, though, if that’s alright.” He murmurs. “When you’re rested.”

Your smile is immediate. “Deal.” You whisper out.

He looks at you for another beat, before letting his knuckles brush against your cheek, slowly retreating to his bedroom, as to let you get the rest you so desperately needed.

You close your eyes, amazed by the tranquility that came with Spencer. How simple intimacy came with him, as if that’s how it should’ve been all along.

You know you’ll ponder on this fact in greater detail later on, but for now, you relished in serenity of the afterglow.

“Spencer Reid.” You think. “What divine comfort you are.”

HOOOLY SHIT. how long has it been since i uploaded? a long time? i think. hahahaha. in between traveling, [redacted life updates], and even more, i just wasn't very inspired to write. i hope this speaks to some of you, and i hope it was enjoyable to read. as usual, any likes, comments, reblogs are so so so deeply appreciated. feedback as well! thank you so so so much for reading regardless, i am eternally grateful for any and all support <3 (oh also haha. this was written for @imagining-in-the-margins friends with benefits challenge! check it out.)

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thelikesoffinn · 1 year

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„Astarion ending as the Vampire Ascendant is the correct ending for him, because it is what he wants.”

That is a claim I’ve been seeing pop up more and more often these days. And I think it’s both a very bold and a very odd claim to make.

But first things first: Hello, I’m a licensed social worker! So far, I’ve worked with children, refugees and youths with behavioural issues stemming from bullying and or abuse.

Please be aware that I will be mentioning different kinds of abuse, coping mechanisms, and victim/abuser relationships. If any of this is difficult for you, don’t force yourself through it. My jabbering about a traumatised vampire is not worth your wellbeing, not ever.

I will, however try to stick to Astarion and not use other examples. If, in any case, I do use a non-Astarion example, I’ll add a warning beforehand so that you can skip the part. And I’ll make it clear what will be discussed in the next bit, so that you have a chance to skip it entirely.

This is an effort to make this as accessible as possible for everyone that wants to indulge on a mad woman’s rambling – and I know there’s a few people that like this sort of stuff!

And, uh, there's obviously spoilers for all three acts. Serious spoilers, even.

Before I can get into the whole ‘why Astarion didn’t really want to ascend,’ we need to understand him a little more. And to understand this pretty boy’s brain, we first need to understand the gist of what we’re talking about when we throw around the word ‘abuse.’

“Abuse” is when someone is treated with cruelty, violence, or neglect – often to bad effect – on a regular basis. Repetitively. Check’s out for Astarion, I’d say, but we all knew that already. I mean, if one thing was obvious, it was this.

1. Astarions Abuse

Next we need to look at what kind of abuse Astarion faced over his long years of torment, seeing as different types of abuse will have different effects on the victim.

Not that that is anything we have to worry about with him – Astarion won the abuse lottery, to put it bluntly. In a horrible game of fate, he got everything. He himself indirectly mentions all the types of abuse he faced, albeit never using the correct terms.

The first we properly notice – fitting, seeing as it is often the most obvious form of abuse – is the physical abuse. Astarions scars are probably the biggest tell Larian could shove down our throats, only underlined by Astarion’s tale about the night itself. About how Cazador ‘misspelled something’ every time he flinched or screamed and had to do ‘many corrections. On top of this, Cazador locked Astarion up for months on end and tortured him – or had him tortured – on a regular basis both as a rite and as a punishment.

Next up, we have the fact that Astarion was forced to basically prostitute himself repeatedly. This is what we call sexual exploitation.

“I spent two hundred years using my body to lure pretty things back for my Master.” – Act 2

Two hundred years is a long time, filled with great many people. Now, we don’t know how many of those people actually tapped into the sexual exploitation and how many he could just lure back with other means, but the fact that it happened a lot is undeniable.

Next we have a form of abuse that we often disregard in adults: Neglect. It sounds odd, I know, saying that a fully grown adult was neglected. They can care for themselves, can they not?

Well. Yes and no.

Adult neglect is proceeded by the condition that one adult has to lean on another adult to fulfil their needs for whatever reason. This could be anything, from disability to income-based issues.

Seeing as Astarion had absolutely nothing, while Cazador had everything, we can assume this was the case. Cazador had the house, the money, the power. Astarion owns but one pair of clothes, assumedly, that he has fixes over and over again. Fair to say, that’s pretty neglectful. (And it’s one more reason to shower the guy in pretty armour and camp clothes. Go ham, people.)

Last we have the form of abuse we actually get to witness later in the game – emotional abuse.

Once again, it’s undeniable that this happened. Especially since we’re all seeing it in the flesh upon meeting Cazador in his crypt.

“Have you no respect for yourself?”

“I strove for perfection in all things. Even those as imperfect as you.”

“A pity you amounted to so little, despite my efforts.”

“A pathetic little boy who never amounted to anything.”

All Act 3, Crypt

Here we have just a few examples of things Cazador throws in his face. It’s like reading a textbook on emotional abuse, this one (and it’s definitely a reason to throw hands).

Blaming the victim, keeping their sense of self and their self-worth as tiny as possible to make them cower and flee. A true classic.

This pretty much shows that Astarion suffered all forms of abuse we commonly see and it is implied – once again by Astarion himself – that at least a few of those instances were ritualistic.

Now, what does that mean exactly? Well, I fear I need to use a real example here, so please skip the next paragraph.

Ritualistic doesn’t refer to a proper ritual – it can, but that’s mostly a thing for those in a cult. So, we’re not necessarily talking about a ‘Vampire Ascendent Ritual’. A husband, beating his wife every evening after his third bottle of beer is also called ritual abuse. It happens regularly. It is part of a routine. Both parties know what will happen.

I can’t find the exact quote, so I’m working of my memory here, but at one point he said that when Cazador invited him to eat and he said yes, he would be served a putrid rat. If he said no, he’d be beaten.

The way it was phrased made it clear that it happened more than once and that Astarion clearly knew what would happen. So, this can be classified as ritualistic abuse.

2. A Note on Conditioning and Compliance

By default, abuse victims are conditioned to behave a certain way or in a certain fashion. This is a natural response to avoid further abuse.

In Astarion, the thing we see most often is his inherent need to please. Not literally, he doesn’t mind being an arsehole. But he initially feels the need to follow Tav’s orders, even if they go against his own wishes.

This can be clearly seen in the conversation with Araj Oblodra. Astarion very clearly doesn’t want to bite her. He doesn’t. But he will do so, if Tav tells him to. This behaviour is not conscious – he doesn’t know why he does it, he just does – and it is to be expected. This is how he kept himself save for two centuries, so of course he will fall back into his usual pattern when the pressure is high.

This goes hand in hand with the fact that most abuse victims don’t fight. Maybe initially, but not after long term abuse. Especially not after two fucking centuries.

This is true in Astarion – offered by his ‘siblings’ during act 3 and unhappily acquiesced by the man himself. Astarion stopped fighting and, once again implied, cowered, and did as he was told in order to survive.

3. The Astarion we know and love

Obviously, all that abuse does have an impact on our vampire boyfriend. He shows various common signs of abuse and just like with the forms of abuse, Astarion raked every coping mechanism he could find. (Not really, but it feels like it.) It’s also important to note that nearly all of the following things happen inwardly. Astarion is not one of the victims, that tries to rationalise and minimise the actions of his abuser. Quite the opposite, actually.

I’ll note from the beginning, that rationalisation will not be covered in this bit, as most examples will be important later on. But he definitely does it.

One of his biggest skills is to hide every ounce of fear or hurt behind sarcasm and snarky theatrics. He doesn’t seem to hide his anger much, though, so that’s something! Our boy is cool with anger, not so much with being afraid.

“Ahahaha, now that you mention it….I might have done…that.” – Act 3, regarding the Gur children

“The thing that will decide my fate forever more? Yeees, it’s been on my miiiind. Why?” – Act 2, regarding the Ritual

And there’s many more instances that prove this. Honestly, half his dialogue is sarcasm, so it would really be too long to get into and we all know what I mean, right? We have alltalked to the guy before. It’s obvious that he’s sarcastic to a fault.

This goes hand in hand with his penchant for defensiveness. I would personally state that he’s simply not really good with guilt. When talking about fear, he usually just opts for sarcasm or avoids the topic completely, but guilt especially has his defences going up. This is also when he’s most likely to shove all the blame off to Cazador.

“Don’t look at me like that. Cazadors orders.” – Act 3, Crypt

“I just did what I had to!” – Act 3, Crypt

And don’t get me wrong, he does that anyway. And with good reason. Astarion didn’t have a choice for the most part, but he’s still easy to shove things off.

This kind of connects to his penchant for denial.

Astarion doesn’t really like to talk about most things. He firmly believes he is an ‘action’ sort of person that just does instead of plans, which invertedly just means he’s great at pushing the thinking stuff away. He also likes to get rid of stuff, so that he doesn’t need to face it ever again.

“I never want to see these little scraps of misery again. The world doesn’t need to know my shame.” – Act 3, about the children

And yes, this partly rings true. He’s probably ashamed and doesn’t want anyone to know what he’s done. But it’s also very clear that he himself simply doesn’t want to face his own actions, something that is just underlined by his extreme willingness to red rid of the other spawn.

As mentioned by Astarion himself, he’s big on manipulation. I mean, I don’t think there is much explaining necessary. The guy is willing to do a whole lot in order to get what he desires – which mostly revolves around safety and survival, to be honest – and he’s not really shy about it either. And that’s despite the fact that he doesn’t really like intimacy – especially in form of sex.

It’s not a secret that Astarion is not big on sex and anything surrounding it. This goes far enough for people to consider him either ace or ace coded.

A claim that, personally, I’m not super in line with.

Now, it’s not entirely wrong and if this is your head cannon I’m surely not going to stand in your way – but on a larger spectrum, I think he’s more traumatised than ace. And while those go hand in hand sometimes, it’s a bit difficult for the ace community if you attach traumatised characters to them because it can fuel a whole lot of stigma that is honestly neither needed nor wanted. But I digress!

If it comes to his own behaviour, he’s great at minimising his mistakes. Honestly, he’s a master of minimisation. A very obvious and famous example would be:

“’Killed’ feels like a…strong word. Not many corpses have your vigour.” – Act 1, after killing Tav

Astarion. You literally sucked poor Tav dry and left them flopping around, cold, and dead. Killed is exactly the right word and we all know it.

“Quite the deviation from my usual routine. Capture, not lure. I didn’t bring them in with sweet rolls or anything.” – Act 3, Gur Children

This is another attempt at minimising what he did, if a bit less obvious because at this point there isn’t much he can say. But at least he didn’t sexualise the gur children, right? They’re still spawn but whoo, at least that didn’t happen.

The next point would be dissociation, which is extremely common in abuse victims – of all forms of abuse.

Astarion himself mentioned certain moments that could be classified as dissociation over course of the story, which is probably the coping mechanism I personally expected the most.

The pale elf has a penchant for violence, but he’s not entirely shameless or abhorrently vile, which gets clearer the more the story progresses. So, two hundred years of forced prostitution, torture and doing whatever other horrible things? Yeah, I’d be more surprised if he didn’t dissociate.

Examples of that would be:

“A moment of disgust to push myself through and then I could’ve carried on, just like before.” – Act 2, after Araj

“I felt nothing the moment I handed them over.” – Act 3, Gur Children

“Did you enjoy it? It felt like you weren’t fully there.” – Act 1, Tav after Sex

The latter is generally more of an assumption than actual prove, but with context it does make sense.

The last common sign of abuse we find in our boyfriend would be his low self-worth. It’s a consistent trait that stays over the course of all three acts, noticeable in many different conversations.

We can see it in his reaction to wanting to break up before finishing his story. We can see it in his genuine surprise when Tav picks him over any of the other characters. We see it in his insecurity whenever Tav asks to sleep with another character. He’s fine with it, but he still worries their decision to sleep with someone else is based on something he did.

It eases up ever so slightly after Cazador is dead, but even then he’s still struggling which is once again perfectly illustrated if you try to break up with him.

“Oh shit. I- Did I do something wrong?”

That is the first thing he asks and I think it speaks for itself. He genuinely doesn’t believe he has much to offer and for Astarion, it’s likely that Astarion will always be the problem.

4. "Oh, I tried them all none of them answered.”

Another big thing that’s important to note, is that Astarion was never saved. No one came to save him from Cazador. There was no darling boy on a white steed riding into that castle to rescue him and princess carry him away. Not even the gods answered his desperate calls.

So, he never received any kindness or luck. To him, the world seems as cruel and horrid as before because he didn’t have the chance to experience goodness in two centuries.

But worse than that, he didn’t even get to save himself. Astarion didn’t stand up to Cazador, he didn’t run out of his own might.

He was beaten to near death and ‘saved’ by Cazador, who would become his abuser.

He tried to save someone and, in turn, was locked up and starved for an entire year.

He was abducted by mind flayers, i.e., saved from Cazador, only to end up tadpoled and on the cusp of getting a fancy, squiddy beard.

Anything that’s good, any kindness, any selfless action…it all came with a ginormous price tag.

5. Over the Course of the Story

Astarions behaviour changes a whole lot over the course of three acts – which is important once we talk about his quests climax – so let’s review what we’re working with!

Act 1 Astarion is guarded as fuck. The man has walls around him that are so high, even the gods can touch them.

A lot of his behaviour in act 1 revolves around staying save and staying liked. He lies, manipulates, and flutters his lashes in order to get what he wants and needs. Instead of asking, like Wyll, Karlach and Gale do, Astarion uses all he has to offer to get by. He is still very much in survival mode and tries to weasel his way through an unfamiliar situation with familiar methods.

On top of that, and most notably, he’s absolutely not fond of kindness or selflessness.

#I saved a child and now my boyfriend is mad

Here, we are most likely to gain disapproval for doing the decent thing – unless you sent him outside for a minute whenever you’re being a good person.

And I’d assume that this is because of two things.

First: The very traditional ‘Why not me?’

As I mentioned before, Astarion wasn’t saved. He hasn’t experienced kindness in a very long time so seeing that the world is literally filled with kind people is hurtful. Why didn’t anyone save him? Why was he left to his own devices for so long? Why should he care about others when it’s so clear that no one ever cared about him? No, dead to all of them. If he didn’t get it, neither will they.

“And what am I owed? What about the injustices I suffered? Am I not entitled to anything?” – Act 3, Crypt

“I was in the prime of my life when I was turned. Everything was taken from me too.” – Act 3, Crypt

And secondly is the fact that, as I mentioned, goodness always has a price. And it’s one most people won’t be willing to pay. That’s how his life has been, so why would theirs be different?

This is precisely why Astarion may disapprove of kind actions, but he mostly neither approves nor disapproves if Tav asks for payment. That’s just how the world works.

Once you venture out into act 2, after getting to know him a whole lot more, he starts to mellow a bit – if only towards Tav.

“He’s afraid, so afraid, of everyone but you, who she should fear the most.” – Sceleritas about Astarion

His approval is a lot easier to gain – or at least keep! – and he tends to approve of some more proper actions. He doesn’t throw a fit if you promise to find Mol, he approves of Tav being kind to His Majesty, of saving Aylin and he even approves of Durge apologising to Isobel after threatening to rip her to pieces.

He's slowly starting to open up, allowing Tav to see some parts of him he previously kept hidden. He accepts their offer to help, if hesitantly and, by god, the man starts experimenting with boundaries.

The social worker in me is shedding tears at this. It’s my favourite thing to see in my clients and it’s no different here. Yay to saying no!

Of course, it’s still a bit hit or miss. If Tav urges him to bite Araj, for example, he will only to later notice that he didn’t fucking have to. He recognises this on his own and he calls Tav out on it. Just like he calls them out on not helping him with his Orthon quest.

Good job, chap. Good fucking job.

And the growth-train won’t stop going even as we reach act 3.

In act 3, there’s not many things he disapproves as of right now – those he does, mostly have to do with how Tav treats him and not with anyone else. In fact, he’s more likely to approve good behaviour now, like giving Yenna food or money.

And yes, we need to consider that this could simply be because he gets used to Tav’s behaviour and just learns to roll with it. But it’s also highly likely that he notices that there’s truly good people around. At least one person. And that person is not only good, no, they’re in the process of helping him break free once and for all.

They’re helping him save himself.

By act 3, he has learned that he can absolutely say his piece where Tav is concerned and he’s more likely to disagree with them on certain things. It’s seen during a lot of small dialogue that he’s no longer terribly afraid to be honest with them, willing to listen and talk and he’ll ask for help if he needs it.

“I can do this. But I need your help.” – Act 3, Crypt

Something that can be viewed both positively and negatively is that he’s definitely loyal to a fault. He will stick by Tav’s side, no matter what.

“I really hoped we could avoid being pawns for a dark god, but here we are, I suppose. I’m with you, my dear, wherever this might lead.” – Act 3, After Jaheira confronts durge

As I said, this can be both positive and negative. On one count, it’s a recipe for disaster, seeing as he could be waltzing into a really bad situation for Tav alone.

But on the other side…this is a man who only cared about himself because that is the only person he could afford to care about. He needed to survive. He now has enough room to breathe and the capacity to care for someone else and I’d be inclined to count that as a good thing.

6. The Crypt

All the progress he made in act 2 and 3 is nearly tossed into the wind as soon as the crew enters Cazadors castle.

It’s not an immediate thing, of course.

At first, Astarion tries to stay light and simple and he hides behind flippant tones and relaxed faces. The way he recounts this is almost comically disinterested and the façade is actually quite good.

It’s start’s cracking after we meet Godie, one of the people who tortured him on more than one account, but he mostly manages to remain as upbeat as one can honestly expect for the first half of the journey.

All that, however, is done for the very moment we meet Sebastian. His mask not only slips, no, it full on shatters and there’s none of his apparent lightness left.

Which, of course it does.

The man is suddenly faced with years and years and years of victims. Innocent, unlucky people he lured back to his master over two centuries. People he liked, people he pitied.

“It’s sickening, seeing them again.”

It’s basically a room filled with guilt, exclusively for Astarion. And, as we mentioned before…Astarion is not great with guilt.

The guilt, however, is not where it ends.

No, he’s also faced with reflections of his own past. The spawn pose as reminders of what he did, sure, but also as reminders of what he was.

Weak, desperate, hungry.

There’s an abundance of images of his worst moments, reflected back at him in the thousands. It’s probably like staring into a funhouse mirror, but instead of seeing yourself in a funky way he just sees everything he so desperately doesn’t want to be.

“It should be [who I am]! I don’t want to be like them. They’re pathetic, horrible…”

He’s forcefully made aware of how darn weak he can be, which claws at all the wounds he’s barely had time to close. Something, he of course won’t admit if asked.

“THEY DO NOT [remind me of myself]. That weakness in me is dead, IT’S DEAD. I have a higher purpose.”

The high pressure of the moment brings out all of his act 1 traits in but a few moments. You can pretty much watch how he starts to shut down mid conversation, one of his old walls snapping back into place to remove himself from the situation.

Thing is though, walls usually become a bit brittle after disuse. Especially when talking to a person you don’t usually want to wall out.

Or, in his case, when talking to Tav.

After meeting Sebastian, Astarion shows extreme reactions to Tav nudging any of his weak spots. His reaction varies on whatever choice you make, but it ranges from aggression to defensiveness, to denial and even to downright begging Tav.

“Don’t hate me. I just did what I had to. I swear I did what I had to.”

This probably the most shocking out of all of them, since that is not something we got to witness before. The begging is likely a mixture of intense fear of losing Tav, his low self-esteem and pre-Tav behaviour, since we can assume that Cazador made him beg more than once.

Another old coat he puts back on would also be the least surprising of them all.

Manipulation.

He falls right back into it, using Tav’s affection to get what he want if we trigger the right action.

“If they die and I ascend, I won't have to rely on the parasite to walk in the sun. I'll be free. Truly completely free. Isn't that what you want?”

This, to me, was probably the biggest tell that Astarion was back in survival mode. He’s panicking, for fucks sake, and who can blame the guy? He’s back. He’s about to face down his abuser.

Of course he’s fucking panicking.

Panic leads to an increased craving for safety and, in his case, power. This is why he clings to Tav, why he begs them to love him still. And this is why he jumps head first into the rationalisation pool.

“I will need to sacrifice them all if I want to perform the ritual. - [You can save them.] – What’s the point? They're as good as dead! I thought they were dead. If they are unleashed, they will cause incredible carnage. […] They must die. Better they serve a purpose.”

Another textbook example.

They must die anyway. They’re basically dead. No need to save them now. They’re dangerous, I’m doing the right thing by sacrificing them. I already thought they were dead, so it’s not changing anything for me. They’re a lost cause and I deserve all this power. I deserve it, because I suffered and nothing will change if they die.

So, seeing as we already spoke about his usual behaviour in act 3 – behaviour he showed after we allowed him to breathe and be himself for a while – I think we can fairly easily conclude he’s not thinking straight.

Astarion is right back in survival mode, where all that matters is he himself. If it weren’t for the seven thousand spawns, he might have moved through this more gracefully, but seeing those tipped the scales and Astarion is absolutely losing it.

Remember that for the last section, per favore.

7. The Ascension

“Astarion wants to ascend and Tav manipulates him into doing what they want.”

That is basically the essence of what people often claim and I can’t help but shake my head at such a blatant disregard of everything he has become. This is completely ignoring the change and growth he has gone through over the course of their journey.

Astarion wants to be free. He wants to be safe. That does not mean he wants to ascend.

And the claim that Tav manipulates him into doing anything is even more baffling. We are all aware that Tav is not manipulative by nature, yes? That is entirely on you. You decide who your Tav is.

And then let’s remember: Astarion is panicked. He’s afraid and he’s not thinking straight. His abuser is on his knees before him and he still feels so weak. And there’s seven thousand spawns that need handling.

Astarion is very much not okay right now.

In fact, reading his thoughts just proves this theory.

“You can see the fear in his eyes but also the hunger. The thick smell of blood in the air and the promise of power being so close is intoxicating to him. All he can see is the power of the ritual and the freedom that power brings. The freedom to do anything. To be anything.”

Tav, however, has none of those problems. They can actually see beyond the current situation and they are fully aware what the consequences are. Astarion is not. As we previously established, Astarion is a doer. Not a thinker. He didn’t think this through, not at all.

The only thing Tav is doing – the persuasion roll – is reminding him of the very real consequences he is facing. The consequences he hasn’t thought about before.

"I know you think this will set you free, but it won't. This power will trap you, just like it trapped Cazador."

And that is the kindest thing Tav could do in this situation. They’re not bodily dragging him away from Cazador. They’re not even telling him to not do it. They’re just offering him the truth. He can do with that information whatever he desires.

“Astarion cries when he doesn’t ascend, that just shows that it was the wrong choice.”

A hare-brained point that I thankfully have only seen once so far.

That crying? That is healthy crying.

That is him, crumbling under the stress that suddenly dissipates. That is him mourning two hundred years of torment. That’s him letting out feelings he hasn’t been able to for centuries.

And, for the love of god, try to put yourself in his shoes.

Two hundred years of torment, ended in but a moment.

Astarion was abused and tortured for so long, afraid for so long only to see his tormentor die just like that.

Cazador died within a moment and all Astarion needed was a darn blade. Of course he fucking cries.

Seeing how pathetic a being the very core of your life’s misery actually is hurts. It hurts like hell because not only are you finally free – free! – no, you’re faced with the fact that this pile of nothing, the thing that’s bleeding out right in front of you…this was what tortured for so long.

This thing hurt you so much. That guy took everything from you, everything you once were, and broke it again and again and again over years.

You were so scared of this thing.

And yet he has the gall and the gumption to die just like that.

It was so easy.

And yet you suffered for so long.

8. Evil Playthrough?

An evil playthrough is really a different setting altogether.

All of this, as you can probably tell, is really only applicable on a good playthrough. Realistically speaking. I’m not sure how the game mechanics handle it.

On an evil path, Astarion never really gets to experience kindness and goodness. Evil Tav will just prove him right in his believe that the world is a vile and cold place, meaning that he realistically would be more inclined to actually want to ascend.

9. Final Conclusion

I think all of this should be enough to make it clear that no, ascended Astarion is not the best ending for the guy. In fact, it is probably the worst. Because it’s just him, running away. He’s running into a lonely and cold state of being, where cruelty and power lord over everything else and he’s running because he’s terrified of being hurt again. He’s running despite desperately wanting to stop running.

“I'll spend the rest of my life running watching the shadows, never feeling safe…no, this has to happen. Here and now.”

And, the worst part is: Nothing about Astarion is left after he ascends. Even his tone of speaking gradually changes, his theatrics fading. He’s slowly losing himself, until there’s nothing but an evil caricature left.

So, in the end, ascension will have proven him right.

That version of him is dead.

#baldur's gate 3 #baldurs gate 3 #baldur's gate #baldurs gate #bg3 #astarion #the dark urge #tav #astarion romance #astarion ancunin #astarion and tav #bg3 act 1 #bg3 act 2 #bg3 act 3 #act 3 #act 2 #act 1 #araj oblodra

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resplendent-ragamuffin · 2 months

Note

I have encountered issues with JVP in the past in regards to not accommodating kashrut/shabbat observance (and wheelchairs), but previously hasn’t heard about the Mikvah thing. Do you have any sources I can refer to?

Oh boy. Oh boy oh boy oh boy. The noise I made when I saw this ask.

You are probably unaware but I have literally been working on a post on this topic since February. Bless you for asking me about it and giving me a reason to share it. Genuinely. I'm delighted.

Without further ado, now that I've finally finished:

On the JVP Mikveh BS

Some of you are no doubt aware of the Jewish Voice for Peace Mikveh Guide (on JVP’s website here, and here on the Wayback Machine in case that link breaks). You may have seen the post I reblogged about it, you may have seen the post about JVP in general on @is-the-thing-actually-Jewish, or you may have heard about it elsewhere. Or maybe you’ve somehow managed to avoid all knowledge of its existence. (God I wish that were me.) Even if you know about it, even if you’ve scanned through it, you probably haven’t taken the time to read it through properly.

I have.

God help me.

I was originally looking through it to help draft the @is-the-thing-actually-Jewish post back in February, but some terrible combination of horror, indignation, and probably masochism compelled me to do a close reading, so that I could write this analysis and share it with you, dear readers. For those of you who’ve never heard of a mikvah, for those of you who’ve immersed in one, for those of you who’ve studied it intensely—I give you this, the fruit of my suffering, so you too can understand why “Mikveh: A Purification Ritual for Personal and Collective Transformation,” written by Zohar Lev Cunningham and Rebekah Erev for Jewish Voice for Peace has got so many people up in arms.

Brace yourselves. It’s going to be a long journey.

First off, a disclaimer: When I say something is “required in Jewish law” or whatnot, I’m talking about in traditional practice / Torah-observant communities; what is often called “Orthodox.” There’s a wide range of Jewish practice, and what is required in frum (observant) Judaism may not be required in Reform Judaism, etc. Don’t at me.

Second note: I myself am Modern Orthodox, and come from that perspective. I’m also very much more on the rationalist side than the mysticism side of things. I did run this past people from other communities. Still, if I’ve missed or misrepresented something, it was my error and was not meant maliciously.

Third: I am not a rabbi. I am a nerd who likes explaining things and doing deep dives. Again, I may have made errors–please let me know if you spot any, and I’d be happy to discuss them.

Now then. Before we get into the text itself, let’s give some background.

WHAT IS THIS MIKVEH THING ANYWAY?

A mikveh (or mikvah, both they and I switch between spellings; plural mikva’ot) is a Jewish ritual bath, sometimes translated as an immersion pool. Some communities or organizations that run mikva’ot will have a single all-purpose all-purpose, some have separate human- and utensil-pools, and some have separate women’s and men’s pools. The majority of the water in a mikvah has to be “living waters,” i.e. naturally collected rather than from a tap or a bucket. Some natural bodies of water can also be used, such as the ocean and some rivers (ask your local rabbi). The construction is complicated and has extremely detailed requirements. Here’s an example of a modern mikvah:

(By Wikimedia Commons (ויקיגמדון) - Own work, Public Domain, https://commons.wikimedia.org/w/index.php?curid=17373540)

Whoever is being dunked (the scientific term) has to be entirely immersed, and the water has to be in direct contact with all of them. That means no clothes, no makeup, no hair floating on the top of the water, no feet touching the floor, no clenched fists. You have to be completely clean as well, so no dirt is obstructing you from the water.

In essence, a person or thing is immersed in a mikvah to change their/its state from tameh (ritually “impure”) to tahor (ritually “pure”). I use quotes because “pure/impure” aren’t really good translations—they have value judgments that tameh/tahor don’t. There’s nothing wrong with being tameh, you aren’t lesser because you are tameh—it’s just a state one enters when one comes into contact with death and related concepts. (There are also different levels of both.) As a matter of fact, technically speaking even after going to a mikvah basically all people are tameh now—the tum’ah (“impurity,” sort of) that comes from contact with dead humans can only be removed by the Red Heifer offering (see Numbers 19), which we can’t do without the Temple. (Why I say “all” even if you’ve never been to a funeral is a much much longer tangent that I’ll spare you for now.) To quote one of my editors on this, mikvah is “about the natural oscillation between states of ritual purity and impurity. Men go to mikveh after having seminal emissions. Menstruating women go to mikveh on a monthly basis (emphasis added).” It’s just states of life.

In the days of the Temple, one had to be tahor to enter it (the Temple). Archaeologists have found a ton of ancient mikva’ot in Jerusalem that were presumably used by people visiting the Temple, which personally I think is extremely cool.

Nowadays, there are three main traditionally required uses for a mikvah. First, and most importantly, observant married women will go about once a month as part of their niddah (menstrual) cycle, part of practice known as Taharat HaMishpacha, or “Family ‘Purity,’” which at its root is a way to sanctify the relationship between spouses. Until she immerses, a wife and husband cannot resume relations. And not just sex—in some communities, they can’t sleep in the same bed or even have any physical contact at all.

The second use is for conversion—immersion is a central part of the conversion ceremony. One enters the water a gentile, and emerges a Jew.

The third usage is a bit different as it’s not for people. Tableware—plates, cups, etc.—made of certain materials have to be immersed before they can be used. This isn’t what the Guide is about, so I’m not going to go into that as much, but felt remiss if I didn’t mention it was a thing. If you want to know more, Chabad has an article on it here.

Aside from uses required by Jewish law, there is a strong tradition in some communities for men to go to the mikveh just before Yom Kippur, or sometimes every week before the Sabbath, to enter the holiday in as “pure” a state as possible these days. (The things they’re “purifying” from still made them tameh, it just matters less without the Temple.) There is also a strong custom to immerse before one’s wedding. Less traditional communities have also started using mikvah for other transitional moments, such as significant birthdays or remission from cancer. There has recently been an “open mikvah” movement, which “is committed to making mikveh accessible to Jews of all denominations, ages, genders, sexual orientations, and abilities (Rising Tide Network old website, “Why Open Mikvah”).”

To quote others:

No other religious establishment, structure or rite can affect the Jew in this way and, indeed, on such an essential level. —Rebbetzen Rivkah Slonim, Total Immersion, as quoted on Chabad.org

The mikveh is one of the most important parts of a Jewish community. —Kylie Ora Lobell, “What Is a Mikveh?” on Aish.com

How important? According to Rav Moshe Feinstein, one of the great American rabbis of the 20th century, one should build a mikveh before building a synagogue in a town that has neither, and even in a town where there is a mikveh but it’s an inconvenient distance away from the community (Igros Moshe: Choshen Mishpat Chelek 1 Siman 42).

A mikveh is more important than a synagogue.

I’d say that’s pretty important.

Tl;dr: A mikveh is the conduit through which a convert becomes a part of the Jewish people. It is traditionally used to sanctify the relationship between spouses. It was required for people to go to the Temple, back when we still had it. It is extremely central to Jewish practice.

So. What does JVP have to say about it?

THE JVP MIKVEH GUIDE

The document in question is titled “Mikveh: A Purification Ritual for Personal and Collective Transformation,” by Zohar Lev Cunningham and Rebekah Erev. I am largely going to quote directly from the text and then analyze and explain it.

Now let me be clear. I’m not trying to say the authors aren’t Jewish. I’m not saying they’re bad people, or that you should attack them. I am not intending any of this as an ad hominem attack. But given the contents of this document, I do think it is fair to call this appropriative, even if it is of their own culture—in the same way someone can have internalized racism, or twist feminism into being a TERF, I would argue that this is twisting Judaism into paganism. In fact, while I use “appropriation” throughout this document, an extremely useful term that’s been coined recently is “cultural expropriation”--essentially, appropriative actions done by rogue members of the community in question. One example of this would be the Kabbalah Centre in Los Angeles, which is the source of a lot of the Madonna-style “pop Kabbalah.” It was founded by an Orthodox Jewish couple, but it and its followers are widely criticized by most Jewish communities. In much the same way, the Guide is expropriation.

We start off with a note from the authors.

Hello, Welcome to the Simple Mikveh Guide. This work comes out of many years of reclaiming and re-visioning mikveh. The intention of this guide is to acknowledge and give some context to what mikveh is, provide resources related to mainstream understanding of mikveh and also provide alternative mikveh ideas. Blessings for enjoyment of this wonderful, simple Jewish ritual! Zohar Lev Cunningham & Rebekah Erev

This is fairly normal, though “alternative mikveh ideas” is a bit odd to say. I also find “blessings for enjoyment” to be odd phrasing, somewhat reminiscent of the Wiccan “Blessed Be,” but it could be a typo.

The first main section is titled “Intro to Mikveh,” and begins as follows:

Mikveh is an ancient Jewish ritual practice of water immersion, traditionally used for cleansing, purification, and transformation. It's been conventionally used for conversion to Judaism, for brides, and for niddah, the practice of cleansing after menstruation.

This is relatively accurate, and credit where credit is due avoids making niddah out to be patriarchal BS. I do object slightly to “purify” as a translation without further explanation, as I went into above, and “cleansing” for similar reasons—it implies “dirtiness,’ which isn’t really what tum’ah is about. Also, though this is pretty minor, a bride going to the mikveh before her wedding is actually a part of the laws of niddah. I’d also note that they entirely leave out that it was important for going to the Temple in ancient times, though given this is published by JVP I’m not terribly surprised.

For Jews, water signifies the transformative moment from slavery in Egypt, through the parted Red Sea, and into freedom.

On the one hand, I suppose it’s not unreasonable to connect the Red Sea and mikveh, though I think I’d be more likely to hear it the other way around (i.e. “going through the sea was like the people immersing in a mikveh and being ‘cleansed,’ so to speak”). Though they were, rather importantly, not actually immersed in the water. However I don’t think I’d say water as a whole signifies the Splitting of the Sea. In fact, water imagery is more often used to signify the Torah, see for instance Bava Kamma 82a.

There is also a mystical connection to mikveh as a metaphor for the womb of the divine.

A mikveh being like a womb is also not uncommon. It’s found in the Reishis Chochmah (Shia’ar HaAhavah 11,58) and the writing of Rabbi Aryeh Kaplan (The Aryeh Kaplan Anthology, vol 2., p. 382; both as quoted in 50 Mikvahs That Shaped History, by Rabbi Ephraim Meth), see also “The Mikveh’s Significance in Traditional Conversion” by Rabbi Maurice Lamm on myjewishlearning. Filled with water, you float in it, you emerge a new being (at least for conversion); it’s not an absurd comparison to draw. I’m not sure I’ve found anything for the Womb of the Divine specifically, though. (Also, Divine should definitely be capitalized.)

Entering a mikveh is a transformative and healing experience and we have long wondered why it is not available to more people, including the significant trans and queer populations in Jewish communities.

So. I am NOT going to say there’s no problem with homophobia and/or transphobia in Jewish communities. It’s definitely a community issue, and many communities are grappling with it in various ways as we speak. And I’m certainly not going to say the authors didn’t have the experience of not having a mikveh available to them—I don’t know their lives, I’m not going to police their experiences.

However, while Orthodox mikvahs are often still restricted to married women (who by virtue of the community will generally be cis and married to men) and potentially adult men (given the resources and customs, as mentioned above), there are plenty of more liberal mikva’ot these days. Some even explicitly offer rituals for queer events! The list of reasons to go to the mikvah linked up above, for instance, includes:

(Mayyim Hayyim, “Immersion Ceremonies”)

Again, that’s not to say there aren’t issues of queerphobia in the Jewish community, but if you are queer and want to go to the mikvah, there are options out there. If you’re looking, I’ve included some links at the end.

When we make ritual, we are working with the divine forces of presence and intention. The magic of mikveh comes in making contact with water. Contact with water marks a threshold and functions as a portal to bring closer our ritual intention/the world to come.

This is…a weird way to put things. I would say this is the start of the red flags. “When we make ritual,” first of all, is, to quote @the-library-alcove (who helped edit this), “a turn of phrase that is not typically associated with any branch of Jewish practice; we have a lot--a LOT--of rituals, and while it's certainly not completely outside of the realm of Jewish vernacular, the tone here, especially in light of the later sections, starts veering towards the vernacular of neo-paganism.” One might say “make kiddush” (the blessing over wine on Shabbos and holidays) or “make motzi” (the blessing over bread), but not generally “make ritual.”

The next section is titled “Who Gets to Do Mikveh?” Their answer:

Everyone! Mikveh practice is available to all of us as a healing tool at any time.

The healing tool part isn’t the original purpose of mikveh, but there are some who have used it as a part of emotional recovery from something traumatic, by marking a new state of being free from whatever caused it, see for instance Mayyim Hayyim’s list linked above.

The “everyone” bit is a little more complicated. To explain why, we’re going to skip ahead a little. (Some of these quotes will also be analyzed in full later.)

We want to make mikveh practice available as a tool to all Jews and non-Jews who want to heal wounds caused by white supremacy and colonialism. [..] To us, a queer mikveh welcomes anyone, regardless of spiritual background or not. […] Queer mikveh is accessible physically and spiritually to any and all people who are curious about it. You don't have to be a practicing Jew to enter queer mikveh. You don't have to be Jewish. (pg. 2, emphasis added)

Now, I am told there are mikva’ot that allow non-Jews to immerse. I have yet to find them, so I don’t know what rituals they allow non-Jews to do. I also haven’t been able to find any resources on non-Jews being allowed to immerse. I have found quite a few that explicitly prohibit it. If there are any sources you know of, please send them to me! I’d love to see them! But so far everything I have come across has said that mikvah immersion is a closed practice that only Jews can participate in. (Technically, to quote the lovely @etz-ashashiot, any non-Jew can do mikvah…once. And they won’t be non-Jews when they emerge. There is also one very extreme edge-case, which is absolutely not mainstream knowledge or practice, and basically isn’t actually done. You can message me if you’re curious, but it’s really not relevant to this–and even in that case, it is preferable to use a natural mikvah rather than a man-made one.)

If there are any legitimate sources that allow non-Jews to do a mikvah ritual, I would assume said non-Jews would be required to be respectful about it. Unfortunately, this is how the paragraph we began with continues:

Who Gets to Do Mikveh? Everyone! Mikveh practice is available to all of us as a healing tool at any time. You don't need any credentials. Your own wisdom is all the power you need to be a Jewish ritual leader. (emphasis added)

This is where we really go off the rails. First of all, you need more than “wisdom” to lead a Jewish ritual. You need to actually know what you’re doing. You can’t just say “oh you know what I feel like the right thing to do for morning prayers is to pray to the sun, because God created the sun so the sun is worth worshiping, and this is a Jewish ritual I’m doing.” That’s just idolatry. Like straight up I stole that from a midrash (oral tradition) about how humanity went from speaking with God in the Garden of Eden to worshiping idols in the time of Noah (given here by Maimonides; note that it continues for a few paragraphs after the one this link sends you to).

Second of all, this is particularly bad given this guide is explicitly to Jews and non-Jews. As @daughter-of-stories put it when she was going over an earlier draft of this analysis, “they are saying that non-Jews can just declare themselves Jewish ritual leaders based on nothing but their own ‘wisdom.’”

I hope I don’t need to explain why that’s extremely bad and gross?

While we’re on the topic of non-Jews using a mikvah, let’s take a moment to address an accusation commonly mentioned alongside the mikvah guide: that JVP also encourages (or encouraged) self-conversion.

I have been unable to find a separate document where they explicitly said so, or an older version of this document that does. This leads me to believe that either a) the accusation came from a misreading of this document, or b) there was a previous document that contained it which has since been deleted but was not archived in the Wayback Machine. EITHER is possible.

Even in the case that there was no such document, however, I would point out that such a suggestion can be read–intentionally or not–as implicit in this document. This is a guide for mikvah use by both Jews and non-Jews, and includes an idea that non-Jews can perform Jewish rituals on their own without any guidance or even background knowledge, as quoted above. Why would a non-Jew, coming into Jewish practice with very little knowledge, go looking to perform a mikvah ritual?

I would wager that the most well-known purpose of immersing in a mikvah is for the purpose of conversion.

Nowhere in this guide is there any explicit statement that you can do a self-conversion, but it also doesn’t say anywhere that you can’t, or that doing so is an exception to “you don’t need any credentials” or “your own wisdom is all the power you need to be a Jewish ritual leader.” It may not be their intention, but the phrasing clearly leaves it as an option.

Even if this were from a source that one otherwise loved, this would be upsetting and disappointing. The amount of exposure this document is getting may be at least in part because it comes from JVP, but the distress and dismay would be there regardless. If there is further vitriol, it’s only because JVP is often considered a legitimate source by outsiders, if no one else–in other words, by the very people least likely to have the background to know that this document isn’t trustworthy. It’s like the difference between your cousin telling you “the Aztecs were abducted by aliens” versus a mainstream news program like Fox reporting it. Both are frustrating and wrong, but one has significantly more potential harm than the other, and therefore is more likely to get widespread criticism (even if you complain about your cousin online).

On the other hand, as one of my editors pointed out in a moment of dark humor, they do say you don’t have to be Jewish to lead a Jewish ritual, so perhaps that mitigates this issue slightly by taking away a motivation to convert in the first place.

Returning to our document:

We do mikvahs in lakes, rivers, bathtubs, showers, outside in the rain, from teacups, and in our imaginations.

At this point the rails are but a distant memory.

In case you’ve forgotten what I said about this at the beginning of this post (and honestly I wouldn’t blame you, we’re on pg. 9 in my draft of this), there are extremely strict rules about what qualifies as a mikvah. Maimonides’s Mishnah Torah, just about the most comprehensive codex of Jewish law, has eleven chapters on the topic of the mikvah (though that includes immersion in it as well as construction of it). I’m not going to make you read through it, but let’s go through the list in this sentence:

Lakes and rivers: you might be able to use a river or lake as a mikvah, but you need to check with your local rabbinical authority, because not all of them qualify. In general, the waters must gather together naturally, from an underground spring or rainwater. In the latter case, the waters must be stationary rather than flowing. A river that dries up in a drought can’t be used, for instance. (The ocean counts as a spring, for this purpose.)

Bathtubs and showers: No. A man-made mikveh must be built into the ground or as an essential part of a building, unlike most bathtubs, and contain of a minimum of 200 gallons of rainwater, gathered and siphoned in a very particular way so as not to let it legally become “groundwater.” Also, it needs to be something you can immerse in, which a shower is not.

Outside in the rain: No? How would you even do that?? What??

Teacups: Even if you were Thumblina or K’tonton (Jewish Tom Thumb), and could actually immerse your entire body in a teacup, it wouldn’t be a kosher mikvah as a mivkah can’t be portable.

In your imagination: Obviously not, what the heck are you even talking about

We will (unfortunately) be coming back to the teacup thing, but for now suffice it to say most of these are extremely Not A Thing.

Mikveh has been continually practiced since ancient Judaism. It is an offering of unbroken Jewish lineage that we have claimed/reclaimed as our own.

I find the use of “claimed/reclaimed” fascinating here, given this guide is explicitly for non-Jews—who, whether or not they are permitted to use a mikvah, certainly shouldn’t be claiming it as their own—as well as Jews. I find it particularly interesting given the lack of clarity of how much of JVP’s membership is actually Jewish and JVP’s history of encouraging non-Jewish members to post “as Jews.” Kind of telling on yourselves a bit, there.

(Once again, I’m not commenting on the authors themselves, but the organization they represent here and the audience they are speaking to/for.)

We want to make mikveh practice available as a tool to all Jews and non-Jews who want to heal wounds caused by white supremacy and colonialism. We want to make mikveh practice available for healing our bodies, spirits, and the earth.

Setting aside the “Jews and non-Jews” thing, since I talked about that earlier and this is already extremely long, I do want to highlight the end of the paragraph. While there are some modern uses of the mikvah to (sort of) heal the spirit, I haven’t heard of anyone using a mikvah to heal the body—as a general rule Jews don’t tend to do faith healing, though of course some sects are the exception. Healing the earth, however, is absolutely not a use of a mikvah. Mikvah rituals, as we’ve now mentioned several times, are about tahara of a person or an object, and require immersion. You can’t immerse the earth in a mikvah. The earth contains mikva’ot. Healing the earth with a mikvah is a very strange worship (IYKYK).

We acknowledge that not all beings have consistent access to water, including Palestinians.

This is a tragedy, no question. I don't mean to minimize that. However, it is also unrelated to the matter at hand. The Guide also doesn’t give any recommendations on how we can help improve water access, so this lip service is all you get.

A lack of water does not make mikveh practice inaccessible.

Yes, in fact, it does. Without a kosher mikvah of one variety or another one cannot do anything that requires a mikvah. That’s why building a kosher one is so important. I haven’t gone looking for it, but while I’m sure there’s lots (and lots and lots and lots) of Rabbinic responsa out there of what to do in drought situations, you definitely do need water in all but the most extreme cases. If you do not have water, AYLR (Ask Your Local Rabbi)--don’t do whatever this is.

The spirit of water can be present with us if we choose to call for water, so even when water is not physically available to us we can engage in mikveh practice.

This is just straight up avodah zarah (“strange worship,” i.e. idolatry) as far as I can tell. The “spirit of the water”? What? We’re not Babylonians worshiping Tiamat. What source is there for this? Is there a source??

Like all material resources, the ways water is or is not available to us is shaped by our geographic and social locations. The ways we relate to water, what we decide is clean, treyf (dirty), drinkable, bathable, how much we use, how much we save, varies depending on our experiences. We invite you to decide what is clean and holy for your own body and spiritual practice.

This is going to require some breaking down.

To start with, let’s define “treyf.” To quote myjewishlearning, “Treyf (sometimes spelled treif or treyfe) is a Yiddish word used for something that is not kosher [lit. "fit"]. The word treyf is derived from the Hebrew word treifah, which appears several times in the Bible and means 'flesh torn by beasts.' The Torah prohibits eating flesh torn by beasts, and so the word treifah came to stand in for all forbidden foods.”

You may note the lack of the word “dirty” in this definition, or any other value judgments. Myjewishlearning continues, “over time, the words kosher and treyf have been used colloquially beyond the world of food to describe anything that Jews deem fit or unfit.” While this does have something of a value judgment, it’s still not “dirty.” I can’t say why the authors chose to translate the word this way, but…I don’t like it.

Now, when it comes to what is kosher or treyf, food and drink are most certainly not based on “our experiences.” There are entire books on the rules of kashrut; it generally takes years of study to understand all the minutiae. Even as someone who was raised in a kosher household, when I worked as a mashgicha (kosher certification inspector) I needed special training. What is considered kadosh (“sacred” or “holy,” though again that’s not a perfect translation) or tahor is also determined by very strict rules. We don’t just decide things based on “vibes.” That’s not how anything in Jewish practice works.

Water, in fact, is always kosher to drink unless it has bugs or something else treyf in it. And mikvehs aren’t even always what I’d consider “drinkable;” I always wash utensils I’ve brought to the mikvah before I use them.

We come to our next heading: What is Queer Mikveh?

What is Queer Mikveh? To us, a queer mikveh welcomes anyone, regardless of spiritual background or not.

As I’ve said above, I have yet to find a single source (seriously if you have one please send it to me) that says non-Jews can go to a mikvah. As one of my editors for this put it, “to spin appropriation of Jewish closed practices as ‘queer’ is not only icky but deeply disrespectful to actual queer Jews.”

Also, and this is not remotely the point, but “regardless of spiritual background or not” is almost incoherently poor writing.

As Jews in diaspora we want to share and use our ritual practices for healing the land and waters we are visitors on for the liberation of all beings.

I have tried to be semi-professional about this analysis, but. “Jews in the diaspora,” you say. Tell me, JVP, where are we in the diaspora from? Hm? Where are we in diaspora from? Which land do we come from? Which land are we indigenous to, JVP? Do tell.

Returning to the point, I would repeat that mikvah has nothing to do with “healing the land and waters.” It’s ritual purification of whatever is immersed in it. You want to heal the land and waters? Go to your local environmental group, and/or whoever maintains your local land and waters. Pick up trash. Start recycling. Weed invasive species. Call your government and tell them to support green energy. You want liberation for all beings? Fight bigotry—including antisemitism. Judaism believes in action—go act. Appropriating rituals from a closed religion doesn’t liberate anyone.

We have come up with this working definition and welcome feedback!

Oh good, maybe I won’t be yelled at for posting this (she said dubiously).

Queer mikveh is a ritual of Jews in diaspora. We believe the way we work for freedom for all beings is by using the gifts of our ancestors for the greatest good. We bring our rituals as gifts.

I have nothing in particular new to say about this, except that I find the idea of “bringing our rituals as gifts” for anyone to use deeply uncomfortable, given Judaism is a closed religion that strongly discourages non-Jews from joining us, and that has had literal millennia of people appropriating from us.

It acknowledges that our path is to live on lands that are not historically our peoples [sic] and we honor the Indigenous ancestors of the land we live on, doing mikveh as an anti-colonialist ritual for collective and personal liberation.

Again I would love so much for JVP to tell us which lands would historically be our people’s. What land do Jews come from, JVP? What land is it we do have a historical connection to? What land do our Indigenous ancestors come from??

And why does it have to be our path to live on lands other than that one?

Secondly, to quote the lovely @daughter-of-stories again when she was editing this, “Mikveh as anti-colonialism, aside from not being what Mikveh is, kinda implies that you can cleanse the land of the sins of colonialism. So (a) that’s just a weird bastardization of baptism since, mikveh isn’t about cleansing from sin, and (b) so does that mean the colonialism is erased? Now we don’t have to actually deal with how it affects actual indigenous people?”

I’m sure that (b) isn’t their intent, but I will say that once again they don’t give any material suggestions for how to actually liberate any collectives or persons from colonialism in this document, including any links to other pages on their own website*, which surely would have been easy enough. It comes across as very performative.

*I disagree strongly with most of their methods, but at least they are suggesting something.

Queer mikveh is a physical or spiritual space that uses the technologies of water and the Jewish practice of mikveh to mark transitions. Transition to be interpreted by individuals and individual ritual.

I have no idea what the “technologies of water” are. Also usage of a mikvah to mark transitions beyond ritual states is a fairly new innovation, as mentioned above.

Queer mikveh in it's [sic] essence honors the story of the water. The historical stories of the water we immerse in, the stories of our own bodies as water and the future story we vision [sic].

This just sounds like a pagan spinoff of baptism to me, if I’m being honest. Which would be non-Jewish in several ways.

Queer mikveh is accessible physically and spiritually to any and all people who are curious about it. You don't have to be a practicing Jew to enter queer mikveh. You don't have to be Jewish.

First off, once again whether or not non-Jews can use mikvah seems at best extremely iffy. Secondly, accessibility in mikva’ot is, as one of my editors put it, “a continual discussion.” We have records of discussions regarding access for those with physical disabilities going back at least to the 15th century (Shut Mahari Bruna, 106; as quoted in 50 Mikvahs That Shaped History by Rabbi Ephraim Meth), and in the modern era there are mikva’ot that have lifts or other accessibility aids. That said, many mikva’ot, especially older ones, are still not accessible–and many mikva’ot don’t have the money to retrofit or renovate. Mikvah.org’s directory listings (linked at the end of this) notes whether various mikva’ot are accessible, if you are looking for one in your area. If you want to help make mikva’ot more accessible to the disabled, consider donating to an existing mikvah to help them pay for renovations or otherwise (respectfully) getting involved in the community. If you want to help make mikva’ot more accessible for non-Orthodox Jews, try donating to an open mikvah (see link to a map of Rising Tide members at the end of this essay) or other non-Orthodox mikvah.

Queer mikveh is an earth and water honoring ritual.

Not even a little. We do have (or had) rituals that honor the earth or water, at least to an extent–the Simchat Beit HaSho’evah (explanations here and here) was a celebration surrounding water; most of our holidays are harvest festivals to some extent or another; there are a large number of agricultural mitzvahs (though most can only be done in Israel, which I suppose wouldn’t work for JVP). (Note: mitzvahs are commandments and/or good deeds.) Even those, though, aren’t about the water or earth on their own, per se, but rather about honoring them as God’s gift to us. This description of mikvah sounds more Pagan or Wiccan–which is fine, but isn’t Jewish.

Queer mikveh exists whenever a queer person or queers gather to do mikveh. Every person is their own spiritual authority and has the power to create their own ritual for individual or collective healing.

Absolutely, anyone can create their own rituals for anything they want. But it probably won’t be a mikvah ritual, and it probably won’t be Jewish.

Do you know what it’s called when you make up your own ritual and claim that it’s actually a completely valid part of an established closed practice of which you aren’t part? (Remember—this document is aimed just as much at non-Jews as at Jews.)

It’s called appropriation.

With the next section, “Some Ideas for Mikveh Preparation,” we begin page three.

(Yes, we’re only on page three of seven. I’m so sorry.)

The most important part of mikveh preparation is setting an intention.

This isn’t entirely wrong, as you do have to have in mind the intention of fulfilling a mitzvah when you perform one.

Because mikveh is a ritual most used to mark transitions, you can frame your intention in that way.

To quote myself above, “usage of a mikvah to mark transitions beyond ritual states is a fairly new innovation.” I’d hardly say it is mostly used for marking transitions.

You can do journaling or talk with friends to connect with the Jewish month, Jewish holiday, Shabbat, the moon phase, and elements of the season that would support your intention.

If this were a guide for only Jews, or there was some sort of note saying this section was only for Jews, I would have less of a problem. But given neither is true, they are encouraging non-Jews to use the Jewish calendar for what is, from the rest of the descriptions in the Guide, a magical earth healing ritual.

This is 100% straight up appropriation.

The Jewish calendar is Jewish. Marking the new moon and creating a calendar was the first commandment given to us as a people, upon the exodus from Egypt. Nearly all our holidays are (aside from the harvest component, which is based on the Israeli agricultural seasons and required harvest offerings) based on specific parts of Jewish history. Passover celebrates the Exodus and our becoming a nation. Sukkot celebrates the Clouds of Glory that protected us in the desert. Shavuot celebrates being given the Torah.

According to some opinions, non-Jews literally aren’t allowed to keep Shabbat.

If you are a non-Jew and you are basing the collective earth healing ritual you have created under your own spiritual authority around Jewish holidays and calling it “mikvah,” you are appropriating Judaism.

Full stop.

This isn’t even taking into account the generally Pagan/witchy feel of the paragraph, with “moon phases” and “elements of the season.” Again, if you want to be a Pagan be a Pagan, but don’t call it Jewish.

Things only go further downhill with their next suggestion for preparation before you go to the mikvah.

Divination: A lot can be said about divination practices and Judaism.

There certainly is a lot to be said. First and foremost, there’s the fact that divination is forbidden in Judaism.

(Screenshot of Leviticus 19:26 from sefaria.org)

One method of divination they suggest is Tarot, which is a European method of cartomancy that seems to have begun somewhere in the 19th century, though the cards start showing up around the 15th. While early occultists tried to tie it to various older forms of mysticism, including Kabbalah, this was, to put it lightly, complete nonsense. (Disclaimer: this information comes from wikipedia; I’ve already spent so much time researching the mikvah stuff that I do not have the energy or interest to do a deep dive into the origin of Tarot. It isn’t Jewish, the rest is honestly just details.)

I have nothing against Tarot. I think it’s neat! The cards are often lovely! I have a couple of decks myself, and I use them for fun and card games. But divination via tarot is not Jewish. If I do any spreads, I make it very clear to anyone I’m doing it with that it is for fun and/or as a self-reflection tool, not as magic. Because that is extremely not allowed in Judaism.

The authors suggest a few decks to use, one of which is by one of the authors themselves. Another is “The Kabbalah Deck,” which—holy appropriation, Batman!

In case anyone is unaware, Kabbalah (Jewish mysticism) is an extremely closed Jewish practice, even within Judaism. Traditionally it shouldn’t be studied by anyone who hasn’t already studied every other Jewish text (of which there are, I remind you, a lot), because it’s so easy to misinterpret. I mentioned this above briefly when explaining cultural expropriation. Pop Kabbalah (what Madonna does, what you see when they talk about “Ancient Kabbalistic Texts” on shows like Supernatural, the nonsense occultists and New-Agers like to say is “ancient Kabbalistic” whatever, it’s a wide span of appropriative BS) is gross, combining Kabbalah with Tarot is extremely gross. I’m not 100% sure, as the link in the pdf doesn’t work, but I believe they are referring to this deck by Edward Hoffman. For those of you who don’t want to click through, the Amazon description includes this:

(Screenshot from Amazon)

Returning to our text:

Another practice that's been used in Judaism for centuries is bibliomancy. You can use a book you find meaningful (or the Torah) and ask a question. Then, close your eyes, open the book to a page and place your finger down. Interpret the word or sentence you pointed at to help guide you to answer your question.

Bibliomancy with a chumash (Pentateuch) or tanach (Bible) in Jewish magic is kind of a thing, but the tradition of Jewish magic as a whole is very complicated and could be its own entirely different post. This one is already long enough. This usage of bibliomancy is clearly just appropriative new-age BS, though, especially given you can use “[any] book you find meaningful.”

Also, if you aren’t Jewish, please don’t use the Torah for ritual purposes unless you are doing it under very specific circumstances under the laws for B’nei Noach (“Children of Noah,” also called Righteous Gentiles; non-Jews who follow the 7 Noachide Laws).

Sit with your general intention or if you aren't sure, pose a question to the divination tool you are using. "What should be my intention for this mikveh?" "What needs transforming in my life?" "How can I transform my relationship with my body?"

As I hope I’ve made clear, there are very specific times when one uses a mikvah, even with more modern Open Mikvah rituals. You always know what your intention is well before going—to make yourself tahor, or mark a specific event. I’m not here to police how someone prepares mentally before they immerse—meditation is fine, even encouraged. But magic? Like this? That’s not a thing. And given the fact that divination specifically is not only discouraged but forbidden, this section in particular upset a lot of Jews who read it.

Those of us already upset by everything we’ve already covered were not comforted by how the Guide continues.

How to Prepare Physically For Mikveh: Some people like to think about entering the mikveh in the way their body was when they were born. By this we mean naked, without jewelry, with clean fingernails and brushed hair. This framing can be meaningful for many people.

We went into this at the beginning of this essay (about 6500 words ago), but this is in fact how Jewish law mandates one is required to immerse. This is certainly the case in most communities, whether you are immersing due to an obligation (as a married woman or a bride about to be married) or due to custom (as men in post-Temple practice) or due to non-traditional immersion (as someone coming out); wherever on the spectrum of observance one falls (as far as I could find). A mikvah isn’t a bath, it’s not about physical cleanliness—you must first thoroughly clean yourself, clip your nails, and brush your teeth. Nail polish and makeup are removed. There can’t be any barriers between you and the water. Most mikva’ot these days, particularly women’s mikva’ot, have preparation rooms so you can prep on site. When you immerse, you have to submerge completely—your hair can’t be floating above the water, your mouth can’t be pursed tightly, your hands can’t be clenched so the water can’t get to your palms. If you do it wrong, it doesn’t count and you have to do it again. It’s not a “framing,” it’s a ritual practice governed by ritual law.

We suggest you do mikveh in the way you feel comfortable for you and your experience.

This isn’t how this works. If you have a particularly extreme case, you can talk to a rabbi to see if there are any workarounds—for example, if excessive embarrassment would distract you from the ritual, you may be able to wear clothes that are loose enough that the water still makes contact with every millimeter of skin. But you need to consult with someone who knows the minutiae of the laws and requirements so you know if any exceptions or workarounds apply to you. That’s what a rabbi is for. That’s why they need to go to rabbinical school and get ordination. They have to study. That’s why you need to find a rabbi whose knowledge and personality you trust. For someone calling themselves a religious authority in Judaism to say “you can do whatever, no biggie” with such a critical ritual is…I’m not sure what the word I want is.

The idea is to feel vulnerable but also to claim your body as a powerful site of change that has the power to move us close to our now unrecognizable futures.

The idea is to bathe in the living waters and enter a state of taharah. Though that could be an idea you have in mind while you are doing it, I suppose. I could see at least one writer I know of saying something like this to specifically menstrual married (presumably cis) women performing Taharat HaMishpacha (family taharah, see above).

For some people, doing mikveh in drag will feel most vulnerable, with all your make-up and best attire.

Absolutely not a thing. As I said last paragraph, the goal isn’t to feel vulnerable or powerful or anything. It may feel vulnerable or powerful, but that is entirely besides the actual purpose of the ritual. What you get out of it on a personal emotional level has nothing to do with the religious goal of the religious practice.

And if you are wondering how one would submerge oneself in water in full drag, don’t worry, we’ll get there soon.

For some, wearing a cloth around your body until just before you dip is meaningful.

This is just how it’s usually done. Generally one is provided with a bathrobe, and one removes it before entering. You don’t just wander around the building naked. Or the beach, if you’re using the ocean.

If you were born intersex and your genitalia was changed without your consent, thinking about your body as perfect, however you were born, can be loving.

I’m not intersex, so I’m not going to comment on the specifics here. If you are and that’s meaningful to you, more power to you.

We enter a new section, at the top of page 4.

Where To Do Mikveh: There is much midrash around what constitutes a mikveh.

“Midrash” is not the word they want here. The midrash is the non-legal side of the oral tradition, often taking the form of allegory or parable. This is as opposed to the mishna, which is the halachic (legal) side of the oral tradition. They were both written down around the same time, but most midrashim (plural) are in their own books, rather than incorporated in the mishna.

There is, however, a great deal of rabbinic discussion, in the form of mishna, gemara, teshuvot (responsa), legal codices, and various other genres of Jewish writing. More properly this could have just said “there is much discussion around what constitutes a mikveh.”

Most mikvot currently exist in Orthodox synagogues[—]

This is perhaps a minor quibble, but I don’t know that I’d say they’re generally in synagogues. They are frequently associated with a local congregation, but are often in a separate building.

[—]but there is a growing movement to create more diverse and inclusive spaces for mikveh. Mayyim Hayyim is a wonderful resource with a physical body of water mikveh space. Immerse NYC is a newer organization training people of all genders to be mikveh guides. They also work to find gender inclusive spaces for people to do mikveh in NYC.

This is true! Mayyim Hayyim is a wonderful organization I’ve never heard anything bad about, and ImmerseNYC also seems like an excellent organization. Both also only allow Jews (in which group I am including in-process converts) to immerse.

The mikveh guides thing I didn’t explain above, so I’ll take a moment to do so here. Because the rules of immersion are so strict, and because it’s hard to tell if you are completely immersed when you are underwater, most mikva’ot have a guide helping you. Depending on the circumstance and the mikvah, and depending on the patron’s comfort, who and how they do their jobs can differ somewhat. For a woman immersing after niddah, it will usually be another woman who will hold up the towel or bathrobe for you while you get in the water, and will only look from behind it once you are immersed to make sure you are completely submerged. If you are converting, customs vary. Some communities require men to witness the immersion regardless of the convert’s gender, which is very much an ongoing discussion in those communities. Even in those cases, to my knowledge they will only look once the convert is in the water, and there will likely still be a female attendant if the convert is a woman. While there are negative experiences people have had, it is very much an intra-community issue. We’re working on it.

Mikveh can be done in a natural body of water.

Again, this is true, though not all bodies of water work, so AYLR (Ask Your Local Rabbi).

Some people are also making swimming pools holy places of mikveh.

We’ve already explained above why this is nonsense.

In the Mishneh (the book that makes commentary on the torah [sic]) there are arguments as to what constitutes a mikveh and how much water from a spring or well or rainwater must be present.

The main issue in this section is their definition of the Mishneh. As I explained above, the Mishna (same thing, transliteration is not an exact science) is the major compilation of the Oral Torah, the oral tradition that was written down by Rabbi Judah Ha-Nasi so it wouldn’t be lost in the face of exile and assimilation. It’s not so much a commentary on the (Written) Torah as an expansion of it to extrapolate the religious laws we follow. It’s certainly not “the book that makes commentary on the Torah.” We have literally hundreds of books of commentary. That’s probably underestimating. Jews have been around for a long time, and we have been analyzing and discussing the Torah for nearly as long. There are so many commentaries on the Torah.

The second issue is that while there are arguments in the Mishna and Gemara (the oral discussion on the Mishna that was written down even later), they do generally result in a final decision of some sort. Usually whichever side has the majority wins. Variations between communities are still very much a thing, and I can explain why in another post if people are interested, but there usually is a base agreement.

We are of the school that says you decide for yourself what works.

The phrasing they use here makes it sound as though that’s a legitimate opinion in the Mishnah. I cannot emphasize how much that is not the case. While I myself have not finished learning the entire Mishnah, I would be willing to wager a great deal that “whatever works for you” isn’t a stance on any legal matter there. That’s just not how it works. While some modern branches of Judaism may have that as a position, it is definitely not Mishnaic.

If you are concerned about Jewish law, the ocean is always a good choice. There are no conflicting arguments about the ocean as a mikveh. As the wise maggid Jhos Singer says in reference to the ocean, "It's [sic] becomes a mikveh when we call it a mikveh." Done.

(To clarify, I don’t know if that typo was carried over from the source of the original quote or not.)

This is true. However if you are concerned about Jewish law I would very much urge you to look to other sources than this one—be that your local rabbi or rebbetzen, the staff at your local mikvah, or a reliable website that actually goes into the proper requirements. If you want to use a mikveh according to Jewish law, please do not use this document as your guide.

We recognize immersion in water does not work for every body. Therefore, a guiding principle for where to do a mikveh is: do a mikveh in a place that is sacred to you. Your body is always holy and your body is made of mostly water. Later in this guide there is more information on mikveh with no immersion required.

I cannot emphasize how much I have never once heard this before. This, to me, reads like New Age nonsense. If you are unable to immerse in a mikvah, talk to your rabbi. Don’t do…whatever this is.

Our next section is a short one.

Who To Do it With: Do mikveh with people you feel comfortable with and supported by.

This is fine, though many mikva’ot (perhaps even most) will only allow one person to immerse at a time.

Do a solo mikveh and ask the earth body to be your witness.

With this, we return to the strange smattering of neo-Paganism. The “earth body” is not a thing. Yes, the Earth is called as a witness in the Bible at least once. It’s poetic. You also, unless you are converting, don’t actually need a witness anyway. A mikvah attendant or guide is there to help you—if you were somewhere without one, you could still immerse for niddah or various customary purposes.

Do mikveh with people who share some of your vision for collective healing.

As I’ve said before in this essay, collective healing is not the point of a mikvah. If you are Jewish and want to pray for healing, there are plenty of legitimate places for this–the Shemonah Esrei has a prayer for healing and a prayer where you can insert any personal prayers you want; there’s a communal prayer for healing after the Torah reading. You can give charity or recite a psalm or do a mitzvah with the person in mind. You can also just do a personal private prayer with any words you like, a la Hannah, or if you want pre-written words find an appropriate techinah (not the sesame stuff). If you want to work towards collective liberation, volunteer. Learn the laws of interpersonal mitzvot, like lashon hara (literally “evil speech,” mostly gossip or libel). Connect fighting oppression to loving your neighbor or the Passover seder. We have tons of places for this–mikvah isn’t one of them.

Next segment.

What To Bring to A Mikveh: 1. Intentions for the ritual for yourself and/or the collective.

See previous points on intention.

2. Items for the altar from your cultural background[…] (emphasis mine)

If I wasn’t appalled by the “immersing in makeup” or the “do divination first,” this would be the place that got me. This is wrong on so many levels.

One is not allowed to have an altar outside of The Temple in Jerusalem, the one we currently do not have. It’s an extremely big deal. One is not allowed to make sacrifices outside of the Temple. Period. This is emphasized again and again in the Torah and other texts. Even when we had a Temple, there were no altars in a mikvah.

And you certainly couldn’t offer anything in the Temple while naked, as one is required to be when immersing in the mikvah.

Even when we did bring offerings to altars (the Bronze Altar or the Gold Altar, both of which were in the Temple and which only qualified priests in a state of tahara could perform offerings on), the offerings were very specifically mandated, as per the Torah and those other texts. Even when non-Jews gave offerings (as did happen) they were required to comply. You couldn’t just bring any item from your cultural background. This is paganism, plain and simple.

Now, again, let me be clear: if you’re pagan, I have no problem with you. My problem is when one tries to take a sacred practice from a closed religion and try to co-opt it as one’s own. It’s a problem when someone who isn’t Native American decides to smudge their room with white sage, and it’s a problem when someone who isn’t Jewish tries to turn a mikvah into a pagan cleansing rite. And even if the person doing it is Jewish--I have an issue when it’s Messianics who were born Jewish, and I have an issue when it’s pagans who were born the same. Either way, whether you intend to or not, you are participating in appropriation or expropriation.

Which makes the line that follows this point so deeply ironic I can’t decide if I’m furious or heartbroken.

After suggesting that the reader (who may or may not be Jewish) bring items for an altar to a mikvah, the Guide asks:

[…] (please do not bring appropriated items from cultures that are not yours).

Which is simply just... beyond parody. To quote one of my editors, “This is quickly approaching the level of being a new definition for the Yiddish word 'Chutzpah,' which is traditionally defined as 'absurdist audacity' in line with 'Chutzpah is a man who brutally murders both of his parents and then pleads with the judge for leniency because he is now an orphan bereft of parental guidance.' If not for the involved nature of explaining the full context, I would submit this as a potential new illustrative example.”

The next suggestion of what to bring is

3. Warm clothes, towels, warm drinks

All these are reasonable enough, though most mikva’ot provide towels. Some also provide snacks, for while you are preparing. They may also not allow you to bring in outside food.

4. Your spirit of love, healing, and resistance

This, again, has nothing to do with mikvah. The only spirit of resistance in a mikvah is the fact that we continue to do it despite millennia of attempts to stop us. Additionally, to me at least “a spirit of love” feels very culturally-Christian.

Our next section is titled “How to Make Mikveh a Non-Zionist Ritual.”

Right off the bat, I have an issue with this concept. Putting aside for a moment whatever one may think of Zionism as a philosophy, my main problem here is that mikvah has nothing at all to do with Zionism. In Orthodoxy, at least, Jews who are against Zionism on religious grounds perform the mitzvah the same way passionately Zionist Jews do, with the same meanings and intentions behind it. It is performed the same way in Israel and out, and has been more or less the same for the last several thousand years. It is about ritual purification and sanctification of the mundane, no more and no less.

There is a word for saying anything and everything Jewish is actually about the modern Israel/Palestine conflict, simply because it’s Jewish.

That word is antisemitism.

How to Make Mikveh a Non-Zionist Ritual: Reject all colonial projects by learning about, naming & honoring, and materially supporting the communities indigenous to the land where you hold your mikveh. Name and thank the Indigenous people of the land you are going to do your mikveh on.

If you removed the “non-Zionist” description, this would be mostly unobjectionable. We should absolutely help indigenous communities. The framing of “reject all colonial projects” does seem to suggest that there is something colonial about the usual practice of going to the mikvah, though. I would argue that the mikvah is, in fact, anti-colonial if anything—it is the practice of a consistently oppressed minority ethno-religion which has kept it in practice despite the best efforts of multiple empires. Additionally, while Zionism means many different things to those who believe in it, at its root most Zionists (myself included) define it as “the belief that Jews have a right to self-determination in our indigenous homeland.” Our indigenous homeland being, of course, the land of Israel. (This is different from the State of Israel, which is the modern country on that land.) If you are a Jew in Israel, one of the indigenous peoples of the land your mikvah is on is your own. That’s not to say there aren’t others—but to claim Jews aren’t indigenous to the region is to be either misinformed or disingenuous.

Take the time to vision [sic] our world to come in which Palestine and all people are free.

I really, really dislike how they use the concept of The World To Come here. The Jewish idea of The World To Come (AKA the Messianic Age) is one where the Messiah has come, the Temple has been rebuilt, and the Davidic dynastic monarchy has been re-established in the land of Israel. Arguably that’s the most Zionist vision imaginable. This isn’t to say that all people, Palestinians included, won’t be free—true peace and harmony are also generally accepted features of the Messianic Age. But using the phrase in making something “non-Zionist” is, at the very least, in extremely poor taste. (As a side note, even religious non-Zionists believe in this–that’s actually why most of them are against the State of Israel, as they believe we can’t have sovereignty until the Messiah comes. They do generally believe we will eventually have sovereignty, just that now isn’t the time for it.)

Hold and explore this vision intimately as you prepare to immerse. What is one action you can take to bring this future world closer? Trust that your vision is collaborating with countless others doing this work.

Having a “vision” of a world where all are free isn’t doing any of the work to accomplish it. A “vision” can’t collaborate. At least not in Judaism. This sounds like one is trying to manifest the change through force of will, which is something directly out of the New Age faith movement, where it is known as “Creative Visualization.” Even when we do have a concept of bringing about something positive through an unrelated action–like saying psalms for someone who is sick–the idea is that you are doing a mitzvah on their behalf, to add to their merits counted in their favor. It’s not a form of magic or invocation of some mystical energy.

(Once again: I have nothing against pagans. But paganism is incompatible with Judaism. You can’t be both, any more than you can be Jewish and Christian.)

Use mikveh practice to ground into your contribution to the abundant work for liberation being done. We are many.

If you will once more pardon a brief switch to a casual tone:

Nothing says liberation like *checks notes* appropriating a minority cultural practice.

The next section of their document is titled “Ideas for Mikveh Ritual,” and this is where the Neo-Pagan and New Age influences of the authors truly shift from the background to the foreground.

We start off deceptively reasonably.

Mikveh ritual is potentially very simple. Generally people consider a mikveh to be a full immersion in water, where you are floating in the water, not touching the bottom, with no part of the body above the surface (including the hair).

Technically, most people consider a mikveh to be a ritual bath (noun) in which one performs various Jewish ritual immersions. But if we set this aside as a typo, this is…fairly true. What they are describing is how one is supposed to perform the mitzvah of mikveh immersion. However, in much the same way I wouldn’t say “generally people consider baseball to be a game where you hit a ball with a bat and run around a diamond,” I wouldn’t say it’s a case of “generally people consider” so much as “this is what it is.”

This works for some people. It doesn't work for everyone and it doesn't work for all bodies. Because of this, mikveh ritual can be expanded outside of these traditional confines in exciting, creative ways.

Once again, if you are incapable of performing mikvah immersion in the proper manner, please go speak with a rabbi. Please do not follow this guide.

Before we continue, I would just like to assure you that. whatever “exciting, creative ways” you might be imagining the authors have come up with, this is so much worse.

Method One:

Sound Mikveh: One way that's felt very meaningful for many is a "sound mikveh." This can be a group of people toning, harmonizing, or chanting in a circle. One person at a time can be in the center of the circle and feel the vibrations of healing sound wash over their body. Another method of sound mikveh is to use a shofar or other instrument of your lineage to made [sic] sounds that reach a body of water and also wash over you.

This makes me so uncomfortable I barely have the words to describe it, and I know that I am not alone in this. This is not a mikvah. If someone wants to do some sort of sound-based healing ritual, by all means go ahead, but do not call it a mikvah. This is not Jewish. I don’t know what this is, aside from deeply offensive.

And leave that poor shofar out of this. That ram did not give his horn for this nonsense.

(I could go on about the actual sacred purpose of a shofar and all the rules and reasons behind it that expand upon this, but this is already over 9000 words.)

Method Two is, if anything, worse. This is the one, if you’ve seen social media posts about this topic, you have most likely seen people going nuts about.

Tea Cup Mikveh: Fill a special teacup. If you want, add flower essence, a small stone, or other special elements. Sing the teacup a sweet song, dance around it, cry in some tears, tell the cup a tender and hopeful story, hold the teacup above the body of your animal friend for extra blessing, balance it on your head to call in your highest self. Use the holy contents of this teacup to make contact with water.

This is absolutely 100% straight-up neo-pagan/New Age mysticism. Nothing about this is based on Jewish practice of any kind. Again, I’m at a loss for words of how to explain just how antithetical this is. If you want to be a witch, go ahead and be a witch. But do not call it Jewish. Leave Judaism out of this.

They end this suggestion with the cute comment,

Mikveh to go. We’ve always been people on the move.

Let me explain why this “fun” little comment fills me with rage.

As you may recall, this document was published by Jewish Voice for Peace. Among their various other acts of promoting and justifying antisemitism, JVP has repeatedly engaged in historical revisionism regarding Jews and Jewish history. In this context, they have repeatedly ignored the numerous expulsions of Jews from various countries, and blaming sinister Zionist plots to explain any movement of expelled Jews to Israel (“In the early 1950s, starting two years after the Nakba, the Israeli government facilitated a mass immigration of Mizrahim,” from “Our Approach to Zionism” on the JVP website; see @is-the-thing-actually-jewish’s post on JVP and the posts linked from there).

So a document published by JVP framing Jewish movement as some form of free spirited 1970s-esque Bohemian lifestyle or the result of us being busy movers-and-shakers is a direct slap in the face to the persecution we’ve faced as a people and society. No, we aren’t “on the move” because we’re hippies wandering where the wind takes us . We’re always on the move because we keep getting kicked out and/or hate-crimed until we leave.

But there is no Jew-hatred in Ba Sing Se.

Method three:

Fermentation Mikveh: Some food goes through natural changes by being immersed in water. If we eat that food, we can symbolically go through a change similar to the one the food went through.

Again, this has no basis anywhere in halacha. We do have concepts of “you are what you eat,” specifically with reference to what animals and birds are kosher, but there isn’t any food that makes you tahor if you eat it. In the Temple days there were, in fact, foods you couldn’t eat unless you were tahor.

Jews may like pickles, but that doesn’t mean we think they purify you.

Also, the change from fermentation is, if anything, the opposite of the change we would want. Leavening (rising in dough or batter, due to the fermentation of yeast) is compared in rabbinic writings to arrogance and ego, as opposed to the humility of matza, the “poor man’s bread” (see here, for example). Is the suggestion here to become more egotistical?

As we wrap up this section, I’d like to go back to their stated reason for using these “alternative” methods (“It doesn't work for everyone and it doesn't work for all bodies”), and ask: if these really were the only options for immersion, would these really fill that same spiritual need/niche? These obviously aren’t aimed at me, but from my perspective it seems almost condescending, almost worse. “You can’t do the real thing, so we’ll make up something to make you feel better.” If any of them had an actual basis in Jewish practice, that would be one thing, but this just feels…fake, to me. Even within more liberal / less traditional streams of Judaism, there is a connection to halacha:

“We each (if we are knowledgeable about the tradition, if we confront it seriously and take its claims and its wisdom seriously) have the ability, the freedom, indeed the responsibility to come to a [potentially differing] personal understanding of what God wants us to do… [Halacha] is a record of how our people, in widely differing times, places and societal circumstances, experienced God's presence in their lives, and responded. Each aspect of halacha is a possible gateway to experience of the holy, the spiritual. Each aspect worked for some Jews, once upon a time, somewhere in our history. Each, therefore, has the potential to open up holiness for people in our time as well, and for me personally. However, each does not have equal claim on us, on me…Portions of the halacha whose main purpose seems to be to distance us from our surroundings no longer seem functional. Yet some parts of the halachic tradition seem perfect correctives to the imbalances of life in modernity…In those parts of tradition, we are sometimes blessed to experience a sense of God's closeness. In my personal life, I emphasize those areas. And other areas of halacha, I de-emphasize, or sometimes abandon. Reform Judaism affirms my right, our right, to make those kinds of choices.” – Rabbi Ramie Arian

“[Traditional Reconstructionist Jews] believe that moral and spiritual faculties are actualized best when the individual makes conscious choices…The individual’s choices, however, can and should not be made alone. Our ethical values and ritual propensities are shaped by the culture and community in which we live. Living a Jewish life, according to the Reconstructionist understanding, means belonging to the Jewish people as a whole and to a particular community of Jews, through which our views of life are shaped. Thus, while Reconstructionist communities are neither authoritarian nor coercive, they aspire to influence the individual’s ethical and ritual choices–through study of Jewish sources, through the sharing of values and experiences, and through the impact of the climate of communal opinion on the individual. …While we may share certain values and life situations, no two sets of circumstances are identical. We hope that the Reconstructionist process works to help people find the right answers for themselves, but we can only assist in helping individuals to ask the right questions so that their choices are made in an informed way within a Jewish context. To be true to ourselves we must understand the differences in perception between us and those who have gone before, while retaining a reverence for the traditions they fashioned. If we can juxtapose those things, we ensure that the past will have [in the phrase of Reconstructionism’s founder, Mordecai Kaplan,] a vote, but not a veto.” – Rabbi Jacob J. Straub (Note: the Reconstructionist movement was founded in the late 1920s, and has gone through a very large shift in the past decade or so. I use “Traditional” here to refer to the original version of the movement as opposed to those who have shifted. Both are still called Reconstructionist, so it’s a bit confusing. This is on the advice of one of my editors, who is themself Traditional Reconstructionist.)

You may note, neither of these talk about inventing things from whole cloth. To paraphrase one of my editors, “You don’t completely abandon [halacha], because if you did how would you have a cohesive community? Even in a ‘do what’s meaningful’ framework, you’re taking from the buffet, not bringing something to a potluck. Even if you don’t see halacha as binding, there are limits.”

(Again, disclaimer that the above knowledge of non-Orthodox movements comes from my editors, and any errors are mine.)

The next section is “Prayers for Mikveh.”

As a note, I’m going to censor the names of God when I quote actual blessings, as per traditional/Halachic practice. I’ll be putting brackets to indicate my alterations.

I’m not going to go much into detail here, because frankly my Hebrew isn’t good enough, and the six different people I asked for help gave me at least six different answers, but I will touch on it a bit.

First, the Guide gives a link to an article on Traditional Mikveh Blessings from Ritualwell (here is a link on the Wayback Machine, since the original requires you to make an account). Ritualwell is a Reconstructionist Jewish website, and accepts reviewed submissions. Here is their about page. The blessings on this page, as far as I know, are in fact exactly what it says on the tin. I’m not sure the first one, asher kidshanu b’mitzvotav v’tzivanu al ha-t’vilah, is said for non-obligatory immersions (i.e. not for niddah or conversion), as it is literally a blessing on the commandment. The second blessing at that link is Shehecheyanu, which the Guide also suggests as a good prayer. This is the traditional form of the blessing, given at Ritualwell:

Baruch Atah Ado[-]nai Elo[k]eynu Melech Ha-Olam shehekheyanu v’kiyimanu v’higiyanu lazman hazeh.

Blessed are You, [LORD] our God, Monarch of the universe, Who has kept us alive and sustained us, and brought us to this season.

(As a quick note, you may notice this is not quite how they translate it on Ritualwell–I have no idea why they say “kept me alive,” as it’s definitely “us” in the Hebrew. There’s a long tradition, in fact, of praying for the community rather than ourselves as an individual, but that’s not the point of this post.)

The Guide, however, gives an alternate form:

B’rucha At y[-]a Elo[k]eynu Ruakh haolam shehekheyatnu v’kiyimatnu v’higiyatnu lazman hazeh. You are Blessed, Our God, Spirit of the World, who has kept us in life and sustained us, enabling us to reach this season.

Under the assumption that most of you don’t know Hebrew, I’m going to break this down further. The main difference between these two is grammatical gender–the traditional blessing uses masculine forms, which is common when referring to God. However, while there are often masculine descriptions of God, it is worth noting that Hashem is very specifically not a “man”--God is genderless and beyond our comprehension, and masculine is also used in Hebrew for neutral or unspecified gender. A whole discussion of gender and language is also beyond the scope of this post, but for now let’s leave it at: changing the gender for God in prayer is pretty common among less traditional Jews, and that’s fine. Some of the changes they make (or don’t make) here are interesting, though. The two letter name of God they switch to is–despite ending in a hey (the “h” letter)–not feminine grammatically feminine. I’m told, however, that some progressive circles consider it neutral because it “sounds feminine.” “Elo-keynu” is also grammatically masculine, but a) that’s used for neuter in Hebrew and b) it’s also technically plural, so maybe they didn’t feel the need to change it. Though if that’s the case I would also have thought that Ado-nai (the tetragrammaton) would be fine, as it’s also technically male in the same way. I’m also not sure why they didn’t just change ”Melech HaOlam” to “Malkah HaOlam,” which would be the feminine form of the original words, but perhaps they were avoiding language of monarchy. It’s apparently a not uncommon thing to change.

One of the responses I got said the vowels in the verbs were slightly off, but I can’t say much above that, for the reasons given at the beginning of this section.

Also, and this is comparatively minor, the capitalization in the transliteration is bizarre. They capitalize “At” (you) and “Elo[k]eynu” (our God), but not “y[-]a…” which is the actual name of God in the blessing and should definitely be capitalized if you are capitalizing.

The Guide next gives a second blessing that can be used:

B’rucha at shekhinah eloteinu ruach ha-olam asher kid-shanu bi-tevilah b’mayyim hayyim. Blessed are You, Shekhinah, Source of Life, Who blesses us by embracing us in living waters. -Adapted by Dori Midnight

The main thing I want to note about this is that…that’s not an accurate translation. It completely skips the word “eloteinu.” “Ruach ha-olam” means “spirit/breath of the universe/world,” not “Source of Life,” which would be “M’kor Ha-Olam,” as mentioned above. “Kid-shanu,” as she transliterates it, means “has sanctified us,” or “has made us holy,” not “blesses us”--both the tense and the word are wrong. “Bi-tevilah” doesn’t mean “embracing us,” either, it means “with immersing.” In full, the translation should be:

“Blessed are You, Shekhinah, our God, Spirit of the World, Who has sanctified us with immersion in living waters.”

The Shekhinah is an aspect/name of God(dess), though not a Name to the same level as the ones that can’t be taken in vain. It refers to the hidden Presence of God(dess) in our world, and is the feminine aspect of God(dess), inasmuch as God(dess) has gendered aspects–remember, our God(dess) is One. It’s not an unreasonable Name to use if you are trying to make a prayer specifically feminine.

(Though do be careful if you see it used in a blessing in the wild, because Messianics use it to mean the holy ghost.)

“Eloteinu” is, grammatically, the feminine form of Elokeinu (according to the fluent speakers I asked, though again I got several responses).

It is, again, odd that they don’t capitalize transliterated names of God, though here there is more of an argument that it’s a stylistic choice, Hebrew not having capital letters.

The Guide then repeats the link for Ritualwell.

Finally, we come to the last section, “Resources and Our Sources:”

First, they credit the Kohenet Institute and two of its founders. I do not want to go on a deepdive into the Kohenet Institute also, as this is already long enough, but I suppose I should say a bit.

The Kohenet Institute was a “clergy ordination program, a sisterhood / siblinghood, and an organization working to change the face of Judaism. For 18 years, Kohenet Hebrew Priestess Institutes founders, graduates and students reclaimed and innovated embodied, earth-based feminist Judaism, drawing from ways that women and other marginalized people led Jewish ritual across time and space” (Kohenet Hebrew Priestess Institute Homepage). It closed in 2023.

I have difficulty explaining my feelings about the Kohenet Institute. On the one hand, the people who founded it and were involved in it, I’m sure, were very invested in Judaism and very passionate in their belief. As with the authors of the Guide, I do not mean to attack them–I’m sure they’re lovely people.

On the other, I have trouble finding a basis for any of their practices, and most of what practices I do find trouble me–again, with the caveat that I am very much not into mysticism, so take my opinion with a grain of salt.

Of the three founders, only one (Rabbi Jill Hammer) seems to have much in the way of scholarly background. Rabbi Hammer, who was ordained at the Jewish Theological Seminary (a perfectly respectable school), has at least one article where she quotes the New Testament and a Roman satirist making fun of a Jewish begger who interpret dreams for money as proof “that Jewish prophetesses existed in Roman times,” which to me at least seems like saying that the Roma have a tradition of seeresses based on racist caricatures of what they had to do to survive, if you’ll pardon the comparison. In the same article, she says that Sarah and Abigail, who are listed in the Talmud as prophetesses “are not actually prophetesses as I conceptualize them here,” (pg 106) but that “abolitionist Ernestine Rose, anarchist Emma Goldman, and feminist Betty Friedan stand in the prophetic tradition.” Given God says explicitly in the text, “Regarding all that Sarah tells you, listen to her voice” (Genesis 21:12), I have no idea where she gets this.

The second founder, Taya Mâ Shere, describes the Institute on her website as “spiritual leadership training for women & genderqueer folk embracing the Goddess in a Jewish context,” which to me is blatantly what I and some of my editors have taken to calling Jews For Lilith. Now, it is possible this is a typo. However assuming it is not, and it would be a weird typo to have, this rather clearly reads as “the Goddess” being something one is adding a Jewish context to–which is exactly what I mean when I say this guide is taking Paganism and sprinkling a little Judaism on it. If it had said “embracing Goddess in a Jewish context,” I’d have no problem (aside from weird phrasing)--but “the Goddess” is very much a “divine feminine neo-pagan” kind of thing. We don’t say “the God” in Judaism, or at least I’ve never heard anyone do so. We just say God (or Goddess), because there’s only the one. In fact, according to this article, she returned to Judaism from neo-Paganism, and “began to combine the Goddess-centered practices she had co-created in Philadelphia with what she was learning from teachers in the Jewish Renewal movement, applying her use of the term Goddess to Judaism’s deity.” The “Goddess-centered practices” and commune in Philadelphia are described earlier in the article as “influenced by Wiccan and Native American traditions, in ways that Shere now considers appropriative (“After Kohenet, Who Will Lead the Priestesses?” by Noah Phillips).” I’m not sure how it suddenly isn’t appropriative now, but taking the Pagan practices you were doing and now doing those exact same rituals “but Jewish” is, in fact, still Pagan.

Shere also sells “Divining Pleasure: An Oracle for SephErotic Liberation,” created by her and Bekah Starr, which is a “divination card deck and an Omer counter inviting you more deeply into your body, your pleasure and your devotion to collective liberation.”

I hate this.

I hate this so much.

For those who don’t know, the Omer is the period between the second day of Passover and the holiday of Shavuot, 50 days later. It’s named for the Omer offering that was given on Passover, and which started the count of seven weeks (and a day, the day being Shavuot). The Omer, or at least part of it, is also traditionally a period of mourning, much like the Three Weeks between the fasts of the 17th of Tammuz and the 9th of Av–we don’t have weddings, we don’t listen to live music, we don’t cut our hair. It commemorates (primarily) the deaths of 24,000 students of Rabbi Akiva in a plague (possibly a metaphor for persecution or the defeat of the Bar Kochba revolt). It is often used as a time for introspection and self-improvement, using seven of the Kabbalistic Sephirot as guides (each day of the week is given a Sephira, as is each week, so each day of the 49 is x of y, see here). It’s not, as Shere’s class “Sex and the Sephirot: A Pleasure Journey Through the Omer” puts it, a time to “engage…toward experiencing greater erotic presence, deepening our commitment to nourishing eros, and embracing ritual practices of…pleasure.”

The final of the founders, Shoshana Jedwab, seems to be primarily a musician. In her bio on her website, scholarship and teaching are almost afterthoughts. I can find nothing about her background or classes. She’s also, from what I’ve found, the creator of the “sound mikvah.”

So all in all, while I’m sure they’re lovely people, I find it difficult to believe that they are basing their Institute on actual practices, particularly given they apparently include worship of Ashera as an “authentic” Jewish practice, see the above Phillips article and this tumblr post.

The institute also lists classes they offered, which “were open to those across faith practices - no background in Judaism necessary.” If you scroll down the page, you will see one of these courses was titled “Sefer Yetzirah: Meditation, Magic, & the Cosmic Architecture.” Sefer Yetzirah, for those of you unaware, “is an ancient and foundational work of Jewish mysticism.”

You may recall my saying something some 5700 (yikes) words ago about Jewish mysticism (i.e. Kabbalah) being a closed practice.

You may see why I find the Kohenet Institute problematic.

I will grant, however, that I have not listened to their podcasts nor read their books, so it is possible they do have a basis for what they teach. From articles I’ve read, and what I’ve found on their websites, I am unconvinced.

Returning to our original document, the Guide next gives several links from Ritualwell, which I’ve already discussed above. After those, they give links to two actual mikvah organizations: Mayyim Hayyim and Immerse NYC. Both are reputable organizations, and are Open Mikvahs. Neither (at least based on their websites) seem to recommend any of the nonsense in this Guide. In fact, Mayyim Hayyim explicitly does not allow non-Jews to immerse (unless it’s to convert). ImmerseNYC has advice to create a ritual in an actually Jewish way. I would say the link to these two groups are, perhaps, the only worthwhile information in this Guide.

They then list a few “mikveh related projects,” two of which are by the writers. The first, Queer Mikveh Project, is by one of the authors, Rebekah Erev. The link they give is old and no longer works, but on Erev’s website there is information about the project. Much of the language is similar to that in this guide. The page also mentions a “mikvah” ritual done to protest the Dakota Access Pipeline, in which “the mikveh…[was] completely optional.” And, of course, there was an altar. The second project, the “Gay Bathhouse” by (I believe) the other author and Shelby Handler, is explicitly an art installation.

The final link is to this website (thanks to the tumblr anon who found it), which is the only source we’ve been able to find on Shekinah Ministries (aside from a LOT of Messianic BS from unrelated organizations of the same name). So good news–this isn’t a Messianic. Bad news, it also seems to have a shaky basis in actual Jewish practice at best. It is run by artist Reena Katz, aka Radiodress, whose MKV ritual is, like “Gay Bathhouse,” a performance project. As you can see from the pictures on Radiodress’s website (cw for non-sexual nudity and mention of bodily fluids), it is done in a clearly portable tub in a gallery. As part of the process, participants are invited to “add any material from their body,” including “spit, urine, ejaculate, menstrual blood,” “any medication, any hormones they might be taking,” and supplies Radiodress offers including something called “Malakh Shmundie,” “a healing tincture that translates to “angel pussy” made by performance artist Nomy Lamm” (quotes from “An Artist’s Ritual Bath for Trans and Queer Communities” by Caoimhe Morgan-Feir). The bath is also filled by hand, which is very much not in line with halacha. Which, if you’re doing performance art, is fine.

But this Guide is ostensibly for authentic Jewish religious practice.

And with that (aside from the acknowledgements, which I don’t feel the need to analyze), we are done. At last.

Thank you for reading this monster of a post. If you have made it this far, you and I are now Family. Grab a snack on your way out, you deserve it.