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skbeaumont · 5 months

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Scars – A Joel Miller/Reader Oneshot

“You have them too.” You say, tracing your fingertips along the pale scar that sits at the side of his head, disappearing into thick dark hair. “Yes,” He replies, his voice thick, accent dragging out the vowel. “Show me.”

Summary: When Joel stumbles into the kitchen at 2am, restless and tense, he doesn't expect to find you at the table, nursing a cold mug of tea. He certainly doesn't expect to end up tracing the scars on your skin, explaining how he got his, your hands mapping the contors of each other's old wounds until something new emerges.

Warnings: 18+ MDNI, smut, mutual pining, kind of angsty but also fluffy?, descriptions of old injuries, explicit sex, PIV, fingering, dirty talk, body worship, flirting, yearning, mentions of alcohol.

Word Count: 3.3k

It’s late, and the rest of Jackson is asleep.

A single street lamp lights the dark kitchen, casting a soft orange glow over the table and your half empty mug. The tea is long-since cold, but you keep your hands wrapped around it anyway, trying to soak up the last of its heat. There’s a microwave behind you, and a coffee machine, and enough hot water to fill several baths, but after twenty years of surviving by fire light and camping stoves, these modern conveniences still seem like the technology of your childhood, distant and unrealistic. And so the tea remains cold.

You’re not sure you’ll ever get used to the normality of Jackson: the routine and order and kindness that seeps into every interaction, every town meeting and evening out. It’s been four months since you arrived – limping and half-dead, frozen almost solid by the bitter Wyoming winter – at the town’s gates.

And now you’re inside on a mild spring night, sharing a house with a man and his not-daughter, healthy and almost whole again. The town council were apologetic about housing you with Joel and Ellie: it was the only house with a spare bedroom at the time, but in truth it had been a relief. There was something overwhelmingly comforting about being around other people again, sleeping only a thin wall away from another human being, sharing meals and chores.

Joel’s quiet and serious most of the time, but you see cracks appearing in his hard exterior when he’s with Ellie, or his brother Tommy. Something of the man that existed before the world ended. And more recently he’s started opening up to you, too; rolling his eyes at you behind Ellie’s back when she swears or insults houseguests, chuckling at your bad jokes, letting his guard down when he gets home from a hard day’s construction work, allowing you to make him hot drinks and massage his sore shoulders.

You’re careful not to push anything too far, but the slow roll into familiarity with Joel has bred something less familial, too. Something wanting and churning that settles deep in your belly when you’re around him. It makes you want to press yourself against him, settle yourself in the crook of his shoulder, lick the thick tendons of his neck. Whether he feels the same is a mystery. He’s older than you by a couple of decades, not that that matters to you – you’re both adults – but he maintains a distance. Lets you massage his shoulders but never makes a sound while you do it. Holds the door open for you but keeps a respectful distance when you walk side-by-side through town. Allows you to rest your feet in his lap in the evenings on the sofa, but doesn’t touch them, or acknowledge them. You’ve heard him moving around in the night, restless and fidgety, but he never comes to your room on those long dark nights seeking comfort or companionship.

He's been quiet since he went to bed several hours earlier on this particular night, which is why it’s a shock when the kitchen light flickers on, illuminating Joel’s broad silhouette in the doorway. You scramble out of the chair onto your feet, heart thumping. He holds a hand up, calmingly, doesn’t move as your eyes adjust to the light.

“Fucking hell, Joel. You scared the shit out of me.”

“Sorry,” He takes a step into the kitchen, feet bare on the terracotta tiles.

He’s still in his clothes from today, dark jeans under a thin grey tee, both slightly crumpled as though he’s slept in them. He always does. Undoubtedly it’s the same ritual that makes him keep a pistol on his bedside table, leave a packed go-bag by the front door; the same anxiety that casts dark shadows under his eyes, fuels his insomnia and maintains his habitual whiskey drinking. He’s ready for anything, always, because he’s been through shit and he thinks at any moment it’ll happen again. You understand. It’s why you’re in the kitchen at 2am, cold tea clutched between shaking hands.

“Couldn’t sleep?” You ask, as he opens a high cupboard and pulls out a tumbler.

You move around him, tip the dregs of your tea down the sink.

“Something like that,” He replies, voice croaky.

He pours the whiskey out into the glass, swirls it in thick fingers and then rests back against the kitchen counter opposite you, eyes finally finding yours. They hover for a moment on your face, dark and penetrating, then flick to one shoulder, the other, down your arm.

You keep them covered, normally. Wear long sleeves even in the heat of summer, never undress around anyone. You’ve avoided the swimming pond that opened three weeks ago, even though the water looked heavenly in the warm April weather, unwillingly to bear the scars that litter your body to the town, afraid they’ll show the community who you really are, reveal the terrible things you’ve done to survive. But unlike Joel you don’t have a habit of sleeping in your clothes, and the thin vest and shorts you’re wearing now reveals those long-hidden scars to him in the bright kitchen light.

The bullet wound is the worst one; a puckered, deep purple starburst across one shoulder, skin wrought into something alien and terrible. It’s this one that his gaze linger on, dark eyes making heat roll up your spine. His fist is gripping the whiskey glass so tightly that the tips of his fingers and knuckles are white with the strain of it.

“They’re awful, I know.” You say into the silence.

“What? No- God, no. They’re not.” A pause, his eyes flicking away from yours, over to the far wall, back across. “I’ve got ‘em, too. We all have.”

You scoff at this. Move your hand up, place it on your shoulder. His hand twitches where it rests on the countertop, but he doesn’t move.

“You cover them.” He says. It’s not a question, but you feel like you have to answer anyway.

“Yes.” A breath, shaky on the exhale. “They’re ugly.” “No.” His voice is firm, commanding in the quiet kitchen. Despite yourself, you feel heat pooling between your thighs and you fidget, pressing them together, crossing your feet. The movement makes his eye dart down to your bare legs. You watch the apple of his throat as he swallows thickly, eyes trailing up to the hem of your shorts. There’s a scar there, too, bisecting your upper thigh. Thin and white, a reminder of a long ago incident with barbed wire.

“They’re not…” His voice trails off, eyes searching your face. “Nothing on you is ugly. Not even the scars. Especially not the scars.”

“No?”

“No.” He shifts, puts the whiskey glass down on the counter behind him and lifts his hand to your shoulder. Fingertips trace the edge of the bullet scar, and you feel goosepimples rise in their wake despite the warmth of the kitchen. He runs his hand up past its end, to your throat, along your collar bone and to the other arm. The scars there are paler, older. Shrapnel and grazes from a fall. Each one his fingertips trace reverently, as though they’re a holy text written across your skin. When he reaches the last, the one that loops around your wrist, the indent of a handcuff, you’re sure your heart is thumping so loudly he must be able to hear it, too. Slick is pooling between your thighs, hot and wet against the thin shorts you’re wearing.

“There are more,” You say, so quietly that it’s almost a whisper.

“Show me.”

It’s like a dance. You pull off your vest and Joel’s hand follows the curve of your waist, thumb dipping to press the small coin-shaped scar just below your rib cage. You sigh and he lets his hand run over your ribs, fingertips finding the spaces between like piano keys. When he reaches the curve of your bare breast he pauses, the weight of your flesh resting in the valley between his index finger and thumb. You don’t say anything, just lean into him, holding his eye contact, the pleasure and warmth of his hand making you bold. He moves slowly, carefully, rolling the bud of your nipple between his finger and thumb, pinching just so, pleasure blossoming in your chest, down your spine and to your cunt.

“This okay?” He asks, eyes flicking up from his hand to your face, tracking the pull of your eyebrows as they pitch together, the move of your mouth as you answer him with a shaky exhale.

“What about this one?” He asks, hand leaving your breast to trace across the scar that laces up your thigh under the hem of your shorts. “Can I?”

You’re not sure what he’s asking but you know that you want him to, want him to do whatever it is he’s asking so you nod. His hand grip your waist to lift you, setting you down on the kitchen counter. You grasp at his shoulders, the solid breadth of him hard under your hands. The counter is cold against the back of your legs, but before you can complain his hot hand is wrapped back around your thigh, thumb tracing the scar there again, fingertips inching up to the apex of your legs. He moves to stand between your open legs, still keeping a few inches of distance between you, the extra height of the counter making your eyes level. His burn into your face as he slips his hand higher still, fingers seeking out the wet heat of you, dipping inside, gathering slick and gliding it up to your clit.

“Joel,” You say into the aching gap between your lips and his.

“You’re fucking perfect,” He says, the words hot on your mouth, his breath mingling with your needy sighs. “All of you, you understand?”

You can only nod into his shoulder, head dropping to rest against the broad heft of it, his fingers thrumming a steady rhythm against your clit that has pleasure ratcheting up inside you. You’re still in your tiny sleep shorts, Joel’s hand forcing the crotch aside to palm at your drenched cunt. He slips two thick fingers into you, presses his thumb to your clit, and that tips you over the edge, pleasure coursing through you like fire.

He talks you through it, keeps up the firm press of his fingers, praises falling from his lips like prayers.

Good girl, that’s it, such a good fucking girl for me, taking what you need, so fucking perfect.

It’s only then, as you come down from the high, that he finally kisses you, tilting your head up with a gentle hand and fitting his lips to yours. They’re soft and dry, plush against your own. He slides his tongue against the seam of your lips, into the wet heat of your mouth, pulls back, before driving forward again, breathless and frantic. You thread your hands into the hair at the base of his neck, tugging him against you, teeth clashing in your mutual desperation. His pulls his fingers from your wet heat, smears your slick up your sides as his palms your breasts, his earlier gentleness gone. But when you slip a hand between your bodies, seeking out the hard length of him in his jeans, he pulls back. His eyes are dark despite the bright kitchen light, pupils eating up the thin sliver of brown at the edges, but there’s a reticence there.

“You have them too.” You say, tracing your fingertips along the pale scar that sits at the side of his head, disappearing into thick dark hair.

“Yes,” He replies, his voice thick, accent dragging out the vowel.

“Show me.”

He steps back, out of the circle of your legs, pulls at the neck of his t-shirt and drags it up, over his head and off. His eyes are fixed on you, watching you as you take in the broad bulk of him, the sloping plains of his shoulders and chest down to a softer stomach. He’s all strength: hard where you’re soft, his scars stretched across thick muscle and tanned flesh. There’s one at his side that canters a jagged line across his stomach, and that’s where your hand goes, holding his waist to rest your thumb against its uneven edge. It looks fairly fresh, no more than a couple of years old, still red.

“What’s this from?” You ask.

“I was stabbed,” He replies, “while I was with Ellie.”

“It looks like it was bad.”

“Well, she stitched it up, so,” He smiles, a hint of mischief returning to his eyes, growing bolder as your hands map his chest and stomach.

“And this one?” An old one, hardly noticeable in the light, to the right of his belly button.

“Appendicitis, when I was twelve.”

“These?” A collection of four or five small white gash marks, peppered across his shoulders and along his collarbone.

“Makeshift grenade.” He says. “Went off in my hand.”

You lean forward, press your lips to the first of the scars and kiss it, drag your lips along to the second, and then the third. At the fourth you let your tongue dart out, tasting the skin at the juncture of his neck and shoulder, salty and warm. He stands stock still as you do so, hands resting at your hips, fingertips gripping the flesh there tight enough to leave bruises. He sighs at the feel of your tongue against his skin, the insistent press of your mouth to his collarbone, your teeth, scraping at the tendon that jolts in his neck.

This time, when you reach for the button of his jeans he helps you, pops the first button, drags the zipper down and pushes them off his hips, revealing thick thighs corded with muscle, dusted with dark hair. He kicks the jeans the rest of the way off, steps forward again into the circle of your hips, letting you knead the thick flesh of his ass, pull him against you so that his hot length is pressed to the crotch of your shorts, two pieces of thin cotton the only thing separating you.

You kiss up the column of his throat, press your teeth to his ear lobe, and are rewarded with a soft groan that sends pleasure sparking up your spine again, cunt clenching down on nothing. His cock twitches against you when you lick a stripe along the underside of his jaw. You fit your lips back to his. This kiss is sloppy and uncoordinated, teeth clashing, his strong nose pressed to yours, one of his hands fisting in your hair, gripping tight at the ponytail at the base of your neck, holding you to him. You shuffle on the counter, pull your shorts off and down to join his jeans and shirt on the tiled floor.

“Take them off,” You say into his mouth, needy fingers sliding into the waistband of his briefs, seeking the length of him.

He does as you ask, bending to push them down, cock dipping and slapping up against his stomach as he frees it. He’s big, thick and beautiful, veins standing out against the shaft, precum beading at the tip. He hisses into your open mouth when you wrap your fist around him and stroke slowly up and down, thumb seeking out his slit, spreading his arousal and yours over it and down his length.

“Jesus, darlin’,” He sighs against the side of your neck, stubble rough against you, his hands seeking out the weight of your tits again, pressing open mouthed kisses against your skin.

You pull him back against you, press the blunt head of him to your slick entrance and watch him watch himself sink inside you, inch by inch, stretching you open. The burn of it is intoxicating, his thick length opening you up, pressing inside deliciously, white-hot pleasure blossoming up through your body.

“Feels so good, Joel,” You tell him as he shakes against you, bottoming out and dragging himself out only to press back inside.

“Pussy’s so goddamn perfect,” He says, his voice almost cracking with the effort of it.

“Please, Joel,” you hiss, “harder, please.”

The sound he makes then is animalistic, something between a grunt and a growl, teeth clenched, jaw pressed hard to your neck. He tightens his grip on your hips, anchors you to the counter and starts pounding into you. The strength of him is something to behold, his hips snapping into yours, muscles of his back shifting and clenching beneath your grasping hands.

“So fucking good,” he groans, “wanna stay inside you for the rest of my fucking life, darlin’.”

You don’t know how he’s so articulate; it’s all you can do to hold on to his shoulders and let him fuck you, whimpers and moans pouring from your open lips as he does, the slap of his hips against yours filthy in the otherwise silent house. When he slows his thrusts again he pulls back from you to watch where you’re joined, eyes dark, perspiration beading on his forehead. There’s a vein in his neck that’s pulsing visibly, a drop of sweat trickling down beside it, charting a course through patchy stubble. He reaches between your bodies, splays his hand over your mound and presses his thumb to your clit.

“Yes, Joel, please, God.”

“I can feel how close you are, darlin’” He says, “can feel you gripping me so tight.”

He strums his thumb over the swollen bundle of nerves, drawing small, tight circles that have you seeing stars within seconds, tension coiling inside you, ratcheting up until it breaks on a hard thrust of his hips, his cock hitting that spongy place inside you that sends pleasure right down to your toes. You come hard, fingernails digging into the hard flesh of his shoulders, Joel’s mouth clamped to your throat, teeth worrying the skin there, repeating the same phrase over and over as you come down.

There it is, there it is, good girl, I’ve got you.

He thrusts lazily into you as you slowly relax again, little aftershocks continuing for several long minutes, the blunt head of him hitting that same spot inside you again and again. You can tell he’s close now, his hands shaking where they’re gripping your hips again, face set in concentration, squeezing his eyes shut every few thrusts as though he’s desperately trying to hold himself back.

“Let go, Joel. Please,” You whisper, and he hisses through his teeth, pulls you bodily forward on the counter so that the angle changes and he can drive up into you, his pace quickening again.

“Jesus fucking Christ, darlin’” He rasps, thrusting into you once- twice- three more times.

He pulls out then, fist gripping the base of his cock as he paints your stomach and cunt with his cum, hot and thick. His face is a rapture, eyes pitch black, teeth bared with pleasure and need, the strong set of his jaw holding together what little restraint he has left.

He kisses you again after, drags kitchen roll from the holder to clean you up, presses sweet lips to your cheeks and temples, down your neck, across your chest, like he’s trying to taste the ecstasy that’s written across your heated skin.

Outside, dawn is quickly approaching. The weak rays of sunlight that filter into the kitchen illuminate the tan glow of Joel’s face and paint the scars on your bodies in pale yellow light. You don’t think anything’s ever looked more beautiful.

#joel miller #joel miller fic #joel miller smut #joel x reader #joel x you #the last of us fic #joel miller x reader #joel miller x you #pedro pascal #joel miller fanfic

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resplendent-ragamuffin · 2 months

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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.

Further Reading and Resources:

https://www.mayyimhayyim.org/risingtide/members/

https://www.mikvah.org/directory

https://www.mayyimhayyim.org/

http://www.immersenyc.org/

https://aish.com/what-is-a-mikveh/

https://www.chabad.org/theJewishWoman/article_cdo/aid/1541/jewish/The-Mikvah.htm

https://www.chabad.org/library/article_cdo/aid/1230791/jewish/Immersion-of-Vessels-Tevilat-Keilim.htm

https://www.myjewishlearning.com/article/why-immerse-in-the-mikveh/

Meth, Rabbi Ephraim. 50 Mikvahs That Shaped History. Feldheim Publishers, 2023.

#jvp #mikvah #mikveh #teacup mikveh #jewish #long post #I know so much more than I ever wanted to about this movement now #every time I did more research I found something worse #thank you very much to those of you who helped me with this #bless you all #and bless those of you who read through all of this #six months of my life #my ramblings #asked and answered #queerdo-mcjewface #I can't wait to see how my inbox is going to explode now hahahaha. haha.#will this be the post that finally gets me on the blocklists?

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reachartwork · 3 months

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PLEASE JUST LET ME EXPLAIN REDUX

AI {STILL} ISN'T AN AUTOMATIC COLLAGE MACHINE

I'm not judging anyone for thinking so. The reality is difficult to explain and requires a cursory understanding of complex mathematical concepts - but there's still no plagiarism involved. Find the original thread on twitter here; https://x.com/reachartwork/status/1809333885056217532

A longpost!

This is a reimagining of the legendary "Please Just Let Me Explain Pt 1" - much like Marvel, I can do nothing but regurgitate my own ideas.

You can read that thread, which covers slightly different ground and is much wordier, here; https://x.com/reachartwork/status/1564878372185989120

This longpost will; Give you an approximately ELI13 level understanding of how it works Provide mostly appropriate side reading for people who want to learn Look like a corporate presentation

This longpost won't; Debate the ethics of image scraping Valorize NFTs or Cryptocurrency, which are the devil Suck your dick

WHERE DID THIS ALL COME FROM?

The very short, very pithy version of *modern multimodal AI* (that means AI that can turn text into images - multimodal means basically "it can operate on more than one -type- of information") is that we ran an image captioner in reverse.

The process of creating a "model" (the term for the AI's ""brain"", the mathematical representation where the information lives, it's not sentient though!) is necessarily destructive - information about original pictures is not preserved through the training process.

The following is a more in-depth explanation of how exactly the training process works. The entire thing operates off of turning all the images put in it into mush! There's nothing left for it to "memorize". Even if you started with the exact same noise pattern you'd get different results.

SO IF IT'S NOT MEMORIZING, WHAT IS IT DOING?

Great question! It's constructing something called "latent space", which is an internal representation of every concept you can think of and many you can't, and how they all connect to each other both conceptually and visually.

CAN'T IT ONLY MAKE THINGS IT'S SEEN?

Actually, only being able to make things it's seen is sign of a really bad AI! The desired end-goal is a model capable of producing "novel information" (novel meaning "new").

Let's talk about monkey butts and cigarettes again.

BUT I SAW IT DUPLICATE THE MONA LISA!

This is called overfitting, and like I said in the last slide, this is a sign of a bad, poorly trained AI, or one with *too little* data. You especially don't want overfitting in a production model!

To quote myself - "basically there are so so so many versions of the mona lisa/starry night/girl with the pearl earring in the dataset that they didn't deduplicate (intentionally or not) that it goes "too far" in that direction when you try to "drive there" in the latent vector and gets stranded."

Anyway, like I said, this is not a technical overview but a primer for people who are concerned about the AI "cutting and pasting bits of other people's artworks". All the information about how it trains is public knowledge, and it definitely Doesn't Do That.

There are probably some minor inaccuracies and oversimplifications in this thread for the purpose of explaining to people with no background in math, coding, or machine learning. But, generally, I've tried to keep it digestible. I'm now going to eat lunch.

Post Script: This is not a discussion about capitalists using AI to steal your job. You won't find me disagreeing that doing so is evil and to be avoided. I think corporate HQs worldwide should spontaneously be filled with dangerous animals.

Cheers!

#long post #longpost #ai art #ai #discourse #ai discourse #infographics

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failbettergames · 8 months

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any games you'd recommend? could be for any reason! (similarity to fallen london, you know the people who made it, you just think it's neat, etc.) besides your own, of course, I already own all of those :)

Yes, here's a list of all of the games we talked about in our newsletter last year:

Birth: an adventure puzzle game about constructing a creature from spare bones & organs.

Scarlet Hollow: an immersive, episodic horror-mystery.

Egypt: Old Kingdom: a strategy simulator of the Great Pyramids period.

The Past Within is a fun, eerie way to spend an hour with a friend.

The Pale Beyond: high stakes on the frozen wastes, Sunless Sea feelings.

King of the Castle: medieval monarch party game.

Stray Gods: an urban fantasy, musical visual novel featuring the gods of Greek myth.

Vampire Survivors: so moreish.

Knotwords: extremely satisfying crossword-anagram-puzzle game.

The Banished Vault: so gorgeous it actually makes us a bit cross.

Astronaut the Best: an anarchic comedy about assembling a team of hapless astronauts.

El Paso, Elsewhere: supernatural neo-noir shooter, in which you must destroy the villain you loved - even if it means dying yourself.

Thank Goodness You're Here: may be the only game that’s more British than the ones we make.

The Fabulous Fear Machine: pulpy horror narrative strategy.

WORLD OF HORROR: Junji Ito-adjacent roguelike.

Lies of P: tickles your Fromsoft fancy.

The Lamplighters League: essentially 1930s supernatural XCOM

Tails Noir (formerly known as Backbone): gorgeous, bleak, compelling and unsatisfying in equal measure.

Mediterrea Inferno: a spicy story about finding yourself after isolation.

DotAGE: manage a village where the Village Elder has helpfully precise visions of the future.

Slay the Princess: the princess is very bad and you have to kill her.

VR remake of The 7th Guest: very fun, silly and far less punishing than the original.

Astrea: Six-sided Oracles: interesting dice-and-deckbuilding system.

Return of the Obra Dinn: truly a modern classic.

#fallen london #sunless sea #sunless skies #games #indie games #wait i have more things to say

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maniculum · 8 days

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Perlesvaus (Evans translation)

So I'm taking another stab at reading the Sebastian Evans translation of Perlesvaus, for... reasons. Or the High History of the Holy Graal, as he titles it -- funnily enough, the people who put out this reprint apparently looked at the title, said "we're not doing that", and spelt it Grail on the cover.

Despite the bizarre choices in diction, it's still pretty fun, and I want to share some particularly entertaining bits of this text with y'all. (For those of you who aren't up on the two different translations of Perlesvaus and don't know what I mean by "bizarre choices", the Evans translation is from 1898 but pretending to be from, like, 1498.)

N.B.: Marginal notes in red are from the last time I tried this -- they stop showing up roughly a quarter of the way through the book, because that's when I decided to buy the Bryant translation instead.

I just find this funny because "who cares?" strikes me as such a modern thing to say. To me it is a phrase that seems most natural coming from a teenage character in late-20th-century media. But nope. "Who careth?"

This is here just for the bizarre scene. We have three women coming into the throne room (riding mules directly into the building, by the way). One is carrying a severed head decorated with silver and gold. Another has "a pack trussed behind her with a brachet thereupon" -- you can see from the notes that I had to look up "brachet", found out it was an old word meaning roughly "female scent-hound", and then had the mental image of this woman carrying around a beagle in a baby-bjorn.

Again something I find funny. Gawain just leaping through the air to interpose himself between the horses and this hermit, like he's trying to take a bullet for them. This is entirely because he is 100% certain the hermit will handle the saddles incorrectly, and when the hermit assures him he actually does know how this stuff works, Gawain calms down & lets him do it.

This is, for my money, one of the funniest things in all of Perlesvaus, which is saying something because it is a bonkers text. This lady rolls up and provides that description, and the hermit recognizes who she's talking about. Like, "oh yes I did see a knight with a heart of steel and the navel of a virgin". I want to give this description to a sketch artist. (I kind of want to throw it at an AI just to see what it comes up with, but you know. I don't want to encourage the machines.)

This time I'm nit-picking the translation, because that strikes me as a misplaced modifier. Obviously it's meant that Gawain is unaware of events, but the sentence is constructed to make it sound like it's referring to the building itself, which is of course unaware because it's a building and isn't aware of anything. (Also, side note, I like the phrase "as methinketh!")

One more, and I'm leaving this for now...

Here is a case where I was going to complain, but on further examination, I must hand it to Evans. I assumed that he was just randomly archaizing, but I looked it up after uploading this photo, and according to the OED, this was a valid alternate spelling of sovereign from the 17th to the 19th century. (Interestingly, the latest attested example on the OED is from 11 years before this translation was published, meaning this is evidence it was in use slightly longer than the OED entry would suggest -- does anyone know if there's still a way to submit instances of a word to the OED?)

#medieval literature #perlesvaus #arthuriana #arthurian

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mariacallous · 1 month

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If you’ve rented an apartment in the US in the past several years, you may have had the sense that the game was rigged: Prices creep up not only at your building but at others throughout the city, seemingly in lockstep. A new civil lawsuit brought by the US Department of Justice today alleges that in many cases it’s not just in your head—and that a single company’s algorithm is to blame.

That company is RealPage, a Texas-based firm that provides commercial revenue management software for landlords. In other words, it helps set the prices of apartments. But it does so, the DOJ alleges in its lawsuit, by effectively helping its clients cheat; landlords feed rental rate and lease terms into the system, and the RealPage algorithm in turn spits out a suggested price that enables coordination and hinders competition.

“By feeding sensitive data into a sophisticated algorithm powered by artificial intelligence, RealPage has found a modern way to violate a century-old law through systematic coordination of rental housing prices,” deputy attorney general Lisa Monaco said in a statement.

RealPage’s reach is broad. It controls 80 percent of the market for software of its kind, which in turn is used to set prices of around 3 million units across the country, according to the DOJ. It already faces multiple lawsuits, including one from the state of Arizona and another in Washington, DC, where RealPage software is allegedly used to price more than 90 percent of units in large apartment buildings. RealPage’s algorithmic pricing first gained broader attention when a 2022 ProPublica investigation detailed how the company’s YieldStar software works.

The DOJ civil lawsuit, which was joined by the attorneys general of eight states, is a significant escalation in legal action against the company. It’s also a first for the DOJ, according to officials speaking on background during a call to discuss the complaint. While the government had previously filed criminal charges against an Amazon seller for algorithm-enabled price-fixing, this is the first civil action in which the algorithm itself, the Justice Department official says, was effectively the means of the violation.

The complaint itself quotes RealPage executives allegedly acknowledging anticompetitive aspects of its product. “There is greater good in everybody succeeding versus essentially trying to compete against one another in a way that actually keeps the entire industry down,” one RealPage executive allegedly wrote.

RealPage has repeatedly denied any allegations of antitrust violations, going so far as to publish a six-page digital pamphlet that claims to tell “the Real Story” about its products, along with an extensive FAQ page on a dedicated public policy website. The company did not immediately respond to a request for comment. “Attacks on the industry’s revenue management are based on demonstrably false information,” one section of that site reads. “RealPage revenue management software benefits both housing providers and residents.”

“We are disappointed that, after multiple years of education and cooperation on the antitrust matters concerning RealPage, the DOJ has chosen this moment to pursue a lawsuit that seeks to scapegoat pro-competitive technology that has been used responsibly for years,” said Jennifer Bowcock, senior vice president of communications and creative at RealPage, in an emailed statement. “RealPage’s revenue management software is purposely built to be legally compliant, and we have a long history of working constructively with the DOJ to show that."

The DOJ disagrees. “Algorithms don’t exist in a law-free zone,” said Monaco in a press conference to discuss the case. “Training a machine to break the law is still breaking the law.”

In this case, the complaint alleges that those algorithms consistently drove rental prices upward. “RealPage’s software tends to maximize price increases, minimize price decreases, and maximize landlords’ pricing power,” said the DOJ in a press release. RealPage also doesn’t just recommend prices; in many cases, it actively sets them.

“RealPage actively polices landlords’ compliance with those recommendations,” said US attorney general Merrick Garland in today’s press conference. “A large number of landlords effectively agree to outsource their pricing decisions to RealPage by using an ‘auto-accept’ setting that effectively permits RealPage to determine the price a renter will pay.”

The DOJ also claims RealPage has created a “self-reinforcing feedback loop” with its data intake and pricing recommendations structure that also gives it an alleged monopoly in the apartment revenue management software industry. Any competitor who plays by the rules, the DOJ claims, is at a distinct disadvantage.

The Justice Department has spent the past several years staffing up with technologists and data scientists, better enabling them to “interrogate the code,” as multiple officials described the investigative process. While this is the first major algorithmic collusion case, DOJ officials suggested it would be far from the last.

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vincentbriggs · 4 months

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You've mentioned before that it is acceptable to sew the sleeve onto the torso of a garment before sewing into a tube, and also that construction for something may be different when done by hand vs machine. So far, all the tutorials about sleeves w/ gussets I've seen involve sewing the gusset onto the sleeve, making a tube, and then attaching it to the body. If I do it by hand, can I get away with putting the sleeve on before I turn it into a tube?

Oh nonono that's not just an acceptable way to do it, it is THE way to do the sleeves on certain types of garments!

Obviously with anything tailored it doesn't work - fitted jackets and coats are too structured and the seams there usually don't line up anyways. But if you're making a shirt or shift or nightgown, or basically anything unstructured, one layer, and with sleeve seams and side seams that line up, put the sleeve on first!!! Your shirt should resemble a large + right after the sleeves go on.

It doesn't matter if there's a gusset or not, or if you're doing it by hand or machine, this method is objectively better either way.

Attach the sleeve, finish the seam allowance, and THEN close the side and sleeve up as one. If there's a gusset then sew it in on all 4 sides before closing up the rest of the side and sleeve.

(And trim down the seam allowances of the sleeve and body pieces next to the gusset, and then fold the edges of the gusset outwards around them when you fell the seams. I'm still chugging along on my extremely long shirt tutorial and I'll go over all of this thoroughly in it.)

I know I like to say that there's no one right way to sew things, and that's true a lot of the time, and technically you can sew the sleeves on second but. please never do that. It's so so much easier to do it while they're nice and flat. Please don't make your life that much harder for no reason.

It's been about 13 years since the first and only time I used a commercial sewing pattern, but I'm pretty sure the sleeves went on in that order in the instructions for it, and commercially made shirts are done the same way!

(This one's antique from maybe the 1910's-20's because it's the only shirt I own that I didn't make myself, but you can see that the sleeve was sewn on and felled first, and I promise the modern button ups I alter at work are done the same way.)

#ask #sewing #shirts

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night-for-night · 11 months

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concrete rising - jsq, jc, nj - yashica mg-1 & expired 400 speed color film - developed at eliz digital & scanned with minolta dimage dual iii

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magnetic-rose · 10 months

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i could make a post comparing bbc sherlock and sherlock & co but honestly it's been years since i watched an episode of the bbc show and i fell completely out of love for it during season 3 so... i don't see the point.

what i will say instead of how completely refreshingly earnest sherlock & co is in it's portrayal of sherlock and john's growing friendship. sherlock can be difficult and he can be a blunt ass sometimes, but he's never intentionally cruel. he's eccentric and has hobbies and ticks that initially come off as strange and annoying to john. but where a lesser show would turn sherlock's neurodivergent traits into an ongoing joke, sherlock & co's version of watson comes to understand holmes' ticks and even be accommodating towards them.

when sherlock is feeling restless in a bar, john suggests a walk. when sherlock asks if he can bring sunglasses and sound silencing headphones, john just nods in understanding and asks if he's having a "sensory overload" type of day. on the other end of it, john's own ptsd is also treated with care. sherlock notices john panicking and asks gently if he wants to sit out on the case if it's going to trigger a ptsd attack.

there was a moment in the first episode where they make the typical "john and sherlock are mistaken for a couple" joke that got me worried, but the show has been portraying their developing relationship in a really lovely manner. sherlock constructs a hugging machine for himself and when john finds out he lets sherlock know that john is always available to hug him instead. this moment opens sherlock up to john more, the former now becoming more comfortable with physical affection and compliments. later on in the episode when john is freaking out about the case, sherlock asks him if he wants to hold hands. in the next episode, sherlock casually tells john he likes him the way he is.

cuz honestly this is what i want from a modern sherlock holmes adaptation. holmes isn't some unfeeling asshat who's rude to everyone around him because he can get away with it. he can be kind, gentle, bashful and surprisingly sweet. holmes and watson would walk around london with their arms linked. holmes would blush when watson complimented him.

anyways sherlock & co only has 8 episodes so far and i'm already impossibly endeared by their version of holmes and watson. they're so sweet and they feel so real. this show has me giggling and kicking my feet.

#sherlock & co #sherlock holmes #john watson #holmes x watson

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grison-in-space · 5 months

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Man, there is a huge bias in the way that hobby fibercrafters approach and think about textiles—and I say that as a hobby fibercrafter myself! See, weaving has a high barrier to entry relative to knitting, crochet, spinning—even embroidery or sewing, these days, as the sewing machine automated much of the tedium of the craft. All of those crafts require a lot less in terms of startup costs to the hobby crafter than the machinery of a loom does.

But... look, if you want to understand mass produced textiles or textiles in any historical context, you have to understand weaving. If you want to understand how most of the cloth that people wear is made, you have to understand weaving, because weaving is the oldest art for mass producing cloth that can then be turned into garments.

Spinning is also very important, of course. Spinning is how you get the thread that you can turn into cloth any number of ways. Historically speaking, though, the most common way that thread or yarn becomes cloth is inarguably weaving. More to the point, weaving is also a historical center of industry and labor organizing. Ironically enough for the argument about how no one asked a woman, the industrialization of weaving is actually an interesting early case example of men organizing to push women out of a newly profitable position.

Besides that, knitting and crocheting in particular are incredibly modern crafts. Most modern knitting as we would understand the craft is shaped by the inventions of Elizabeth Zimmerman, and even things like the circular knitting needle date back only to the past century. Historically speaking, the great innovation of knitting as a tool for fiber craft is the ability to construct garments for small, odd shapes that can stretch and grip: stockings, gloves, underwear. Even that great innovation, the knit sweater, is an artifact of the 1850s—and the familiar cable knit sweaters of the Aran Isles are even newer than that. Crochet is even younger: the entire craft originated in the 1820s as far as anyone can document.

None of that is any shade on anyone. Like I said, I knit; that's the locus of my personal interest in textiles. I just think that textile history is neat, but if you're going to make big pronouncements about the historical development of textiles, it's important to think about what changed about the technology of textile production in the most common ways of turning raw fiber into cloth—and you cannot stop at the level of understanding how to make thread or yarn, because the properties of the cloth are always going to be an artifact of the construction of the cloth.

That's technology, baby! It's literally weavecraft. But it's not obvious that weaving is missing from the bounds of a person's experience with textile manipulation until and unless they're trying to understand and work with a wide range of fabric types—and when you can quite reasonably go from raw fiber to a finished garment using modern popular craft techniques that don't rely on anything that appears difficult for a medieval craftsman to make, it's easy to forget the role of weaving in the creation of cloth as a finished product.

I suppose the point I am making is: think deeply about what your own areas of expertise are not bringing to your understanding of history. It's easier to miss things you'd think.

#textiles #fabric #fibercraft #history #technology

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melzula · 7 months

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North and South

part one

pairing: zuko x princess!reader

notes: i’m so excited to finally be at the last comic storyline of the series. i do admit there are a lot of noticeable changes from the comic, but i still hope you guys enjoy. also i did make a series playlist if you guys want to give it a listen, it’s included on the masterlist!

summary: while doing her best to rebuild the tribe, the Chief struggles to determine what is really best for her people. however, she hopes that the return of her friends will allow her to see things in a clearer view

~ part of the fire lilies series ~

After a long day of teaching, you find yourself locked away in your office looking over proposals for the Reconstruction Project. Your head aches from the hours you’ve spent assessing paperwork and writing notes of your own about Hakoda’s new proposal. Things seem to be going well for the most part, your tribe is growing stronger with every passing day, but there’s still much to be done.

It’s been three months since you last visited the Fire Nation and helped Zuko find the missing children, and since returning home all of your attention has been focused on the needs of your people. You’re doing all you can to be the leader your father would want you to be and your tribe needs you to be, but the reconstruction process has made this a much more difficult task.

A gentle knock on your office door breaks you from your thoughts and brings you back to the present, refocusing your attention on the papers sprawled out before you. “Come in.”

“Chief y/n,” Hakoda greets you cordially before gently shutting the door behind him. “I hope I’m not interrupting anything.”

“No, of course not, I was just reviewing the proposal you and Malina submitted.”

“And?” He asks with a hopeful glint in his eye. You simply sigh, carefully rubbing your temple in thought before grabbing the papers from your desk and handing them back to him.

“I don’t think I can approve the construction of these plans,” you admit guiltily. “I know there’s an oil deposit here that could be beneficial to the growth of our tribe if used correctly, but can you assure me that will be the case once it’s built? Can you assure me it won’t have any negative impact on our wildlife or our people or our way of life? Can you assure me that it won’t cause tension between us and our sister tribe?”

“I… I can’t promise you any of that,” Hakoda admits with a sigh. “But isn’t taking chances part of making change? This oil could help build machines and make our way of life easier.”

“I’ve heard how some of the Notherners speak of us. I gave Maliq an earful the last time I caught him talking down to my men, and I don’t believe his intentions with this project consider the South’s best interests. Our people don’t deserve just fancy machinery and modern technology, they deserve dignity and respect. At this moment in time I’m not comfortable moving forward with the oil rigs. My answer is no.”

“I understand,” your advisor relents with a disappointed sigh. “I’ll inform Malina and Maliq of your response, and I’ll work hard to make sure we can show you that this project will be worthwhile.”

“Thank you, Hakoda. Now, onto less serious matters,” you note with a faint smile. “Based on the letter I received Katara and Sokka should be arriving tomorrow, and in two days I’ll be hosting a celebration in honor of their return. I can count on you to be there?”

“Of course, but… you won’t mention anything of Malina will you?” He asks hesitantly. “I should be the one to tell them.”

“I don’t like keeping secrets from friends, but I also know that this is a family matter, so you have my word,” you assure him. He thanks you and bids you goodnight before departing from your office, and once again you are all alone.

“What am I going to do?” You sigh, eyes straining as you try looking over the plans again. Change has been necessary to keep your tribe growing and your people strong, but you worry that perhaps there’s been too much change. The only thing that’s really stayed the same is the palace, but even now it feels out of place amongst all the modern buildings and structures. The Southern Water Tribe feels too Northern, and you worry your people are beginning to lose their identity.

Nothing makes sense anymore, but you hope that with the arrival of your friends will come a clearer view on the future ahead.

You can only hope for the best.

~~~

The South is bustling with activity as you usher in your students for the day’s lesson. Your class is reasonably small, made up of only about ten attendees and only two of them being originally from the South. Those two were the most resistant to your lessons, but you did your best to be as understanding of their hesitancy as possible. You too understood the trauma and fear that came with being forced to hide your bending once the war broke out in the South, and some people were still getting used to the fact that there was no longer any danger to run from.

“Good morning my little koala otters,” you greet cheerfully. “I hope you all are well rested and ready for today’s lesson.”

“Excuse me,” a voice calls, bringing your attention to the doorway, “do you have room for another student?”

You nearly collapse from the excitement that fills you at the sight of your two friends standing in the doorway with Master Pakku in tow ready to take over classes for you. You almost trip over your own feet as you rush towards the siblings and throw your arms around them in the tightest hug imaginable.

“Sokka, Katara! I’m so happy to see you guys,” you exclaim with a tearful smile before pulling away. “I can’t believe you’re back already.”

“It’s great to see you again, y/n,” Katara agrees, a content look on her face, “and it’s good to be home, even though it does look… different.”

“I know, it is a bit much,” you admit with an uncomfortable laugh, “but the people seem to like it, and your father thinks a modern look is just what our tribe needs.“

“Is our dad a great advisor or what?” Sokka asks Katara, a prideful smile on his face.

“He certainly has been a great help. Thanks to him and the construction crew from the North I’ve been able to focus on my bending school and more of the social affairs around the South. Having more time to connect with my people helps me be the best Chief I can and make sure I’m making the right choices for them.”

“Speaking of the construction crew,” Katara interrupts with a sour look on her face. “I caught them trying to attack little kids who were playing near a construction site.”

“It was just a misunderstanding, Katara,” Sokka reasons with a dismissive wave of his hand. “Besides, you kicked their butts anyway!”

“That’s terrible,” you express with a worried frown. “I’ll have to have a word with Malina about her crew; they won’t be welcomed here any longer if they keep this sort of behavior up. I won’t have outsiders tormenting my people.”

“This Malina… do you trust her?”

“Why do you ask?” You say, trying to feign obliviousness. You certainly don’t want to get in the middle of anything, but it’s hard having to lie to someone who’s been there for you through thick and thin.

“Well, we’re supposed to have dinner tonight with my dad, and her and her brother Maliq will be joining us. But I’m not really sure if I trust her,” Katara admits sullenly. “Something doesn’t feel right about them.”

“You just have to give her a chance. Anyone who can come up with cool designs like that can’t be all that bad,” her brother argues much to her annoyance.

“You only like her because she’s feeding you,” she grumbles indignantly.

“Look, I think you should speak to your father. He spends more time with her than I do, and he’ll be able to explain things much better than I probably could. The only thing I can tell you both is to keep your schedules open because tomorrow night I’ll be hosting a celebration in your honor!”

“What? You don’t have to do that!” Katara exclaims in surprise.

“Of course I do. You’re Southern heroes, you saved the world by helping the Avatar and you saved our tribe when you helped me defeat Koa,” you explain adamantly. “We’re having the party, and as Chief I demand your presence.”

“You’ve let the power go to your head, haven’t you?” Sokka accuses jokingly. “Don’t worry, y/n, we’ll be there.”

“Good,” you smile, pleased at getting your way. “We’re all going to have a wonderful time and everything is going to work itself out. These things just take time.”

“I guess you’re right,” Katara murmurs, but you can still detect the uncertainty in her features.

“Listen, why don’t you both come by tomorrow after my lessons are over? I can give you a grand tour of the new and improved Southern Water Tribe!” You suggest eagerly. “Your opinions matter too, and I want as much input as possible about how to improve our home for everyone.”

“That sounds nice,” she admits with a meek smile. “Maybe that’s what we need, a chance to settle into life back home.”

“Perfect! I’m excited to show you our procgress!”

While Katara appreciates your enthusiasm, she still doesn’t feel right about Malina or the changes made in the South. It doesn’t really feel like home anymore; it’s so different from how life once was. For your sake she’ll try to give it a chance, but as of now it seems it’ll take a lot more than her father’s reassurance to convince her that these changes are for the best.

But she hopes that maybe you’re right, maybe these things just take time, and maybe once time has passed it’ll feel like normal again.

She can only hope.

~~~

“After we finished rebuilding the outer tribes, we began our work on the royal plaza. It’s now become the main center for commerce, diplomacy, and unity. The local businesses that have opened here have been massively successful, and the square is constantly bustling with activity.”

Katara feels overwhelmed by the whirlwind of information you throw at her as you guide her and Sokka through the brand new royal village. You’re right about it always being busy- people rush by your trio to start their work for the day or bargain for the latest deals at the merchant stands. They look happy, content, and out of place. The people don’t match the towering buildings around them, and they surely don’t look like the same people she’d left behind a few years ago.

“And everyone is happy with the changes?” She asks curiously.

“Well, some were resistant to the change, so I tried to be as accommodating as possible. Those who didn’t want new homes were allowed to keep their original huts, and I didn’t force the outer tribes to merge with the royal village. I gave them the autonomy to govern their own affairs so long as it doesn’t interfere with the overall success of the tribe, but they’re still required to report to me at least once a month about their progress and request aid if needed.”

“So it’s kind of like the Earth Kingdom in a way?” Sokka points out indeterminately. “You‘ve established cities while still keeping the palace as the center point of the tribe.”

“I guess that’s true,” you note thoughtfully at his observation. “Father said I’d gain the knowledge needed to lead by traveling the world, so I’m using the knowledge I’ve gained for the benefit of my people.”

“I hate to burst your burble, Princess, but I don’t think everything’s as perfect as you say it is,” the boy says with a frown. Faltering, you slow yourself to a stop and turn to face the siblings. Their features are riddled with apprehension, and you’re not sure what to make of it.

“What do you mean, Sokka? Is there something you don’t like about the changes? Is there something I should be doing better?” You ask, fretful over the idea of not living up to the expectations placed upon you as leader.

“No, no, I think you’re doing a great job, honest. It’s just… well, some people aren’t happy about the Northerners being here.”

“Last night Malina was attacked at dinner, and we were forced to chase after these kids that stole Maliq’s briefcase,” Katara begins to explain, lowering her voice to ensure no one can overhear your conversation. “We followed them to the abandoned Fire Nation shipwreck and discovered a series of tunnels underneath.”

“There was an entire group of Southerners down there led by Gilak, a warrior who fought alongside our fathers against the Fire Nation,” Sokka continues, and you can only hang on to every word. You feel ashamed to know that this has been going on without your knowledge, and it’s almost as if you’ve failed in a sense. You’re Chief, it’s your job to know of things like this, and yet you’re having to find out about it through your friends. “They’re not happy about our sister tribe’s presence here in the South.”

“I understand some of the Northerners can be a bit blunt and unpleasant at times, but I didn’t think it was this bad,” you admit with a disappointed frown. “What did they tell you?”

“He said he understood that at first it was necessary for you to bring in people from the North to help restore bending to our tribe because it would make us stronger,” Sokka explains as he recalls the awkward encounter. “But now he thinks my dad is going overboard with all the people he’s brought in to help us rebuild.”

“He says we’re becoming a cheap imitation of the North,” Katara murmurs thoughtfully, and by the look on her face it seems as if she agrees with the sentiment.

“What else did Galik say?”

“They want to eradicate the presence of foreigners and are prepared to go to war to do so,” Sokka says sullenly, not exactly enjoying having to break this news to you. “He says we have to get rid of the Northerners before they take advantage of you.”

“Of me?” You retort in bewilderment. You definitely didn’t expect that to come out Sokka’s mouth. Katara then places a comforting hand on your shoulder.

“Galik and his followers believe that your relationship with Zuko- an outsider- has made you too trusting of foreigners. He thinks the Northerners are taking advantage of this trust to worm their way into the affairs of the South.”

“He compared our father to Koa,” Sokka spits irately, still fuming at the memory. “He thinks he’s abusing his position as advisor to go behind your back and make all these changes.”

“That’s not true at all!” You exclaim in disbelief. “Spirits, this has all gotten so out of hand. What am I to do?”

“Hey, don’t worry, we’re going to figure it out. Our dad is already investigating the matter as we speak,” your friend assures you, doing his best to alleviate your worry. “You’re doing great, Chief.”

You give him a meek smile at his encouragement, but his words do little to quell your anxieties. The last thing you want is a civil war to break out between your tribes, but at this point it’s starting to feel inevitable. You just hope Hakoda can put a stop to this before it gets too out of hand.

“Y/n, could I speak to you alone?” Katara asks suddenly much to the surprise of her brother.

“Of course. We’ll have to finish our tour another time, Sokka,” you tell the water tribe boy with an apologetic smile. Turning to his sister, you gesture for her to follow. “There’s something I want to show you.”

You weave your way through the village and back towards the palace square. The towering buildings slowly fade away the further you go, and the air here is more peaceful and serene with the absence of all the merchants and people. After a while you finally reach your stop, allowing Katara a moment to take in the building before her.

“What is this place?” She asks in awe, admiring the pristine marble work of the pillars lining the structure.

“Let’s go inside,” you suggest with a careful smile before ushering her toward. Immediately she’s greeted with a vast expanse of artifacts, artwork, literature, and more. Each section has its own label and scroll of information detailing the importance of the different exhibits, and Katara figures it would probably take hours to look through everything.

“This is incredible. Did you do all of this?”

“This was one of the first buildings I commissioned as Chief,” you recount with a proud smile. “The South lost so much because of the war, and I didn’t want anyone to forget all that we’d been through and all we’d done to survive. This museum holds every piece of history of the Southern Water Tribe, and I hope it can be used to educate others about our strength and resilience.”

“I want the South to grow, Katara. I want us to connect with others, to live in harmony with the other Nations. I want people from all over the world to visit the South and learn about our culture. Is it really so naive of me to have such hope?”

“No, I guess not,” Katara admits guiltily. “Y/n, the reason I wanted to speak to you alone was because I- well, because Malina and my father are together, and I’m not sure how to feel. She’s nothing like my mother, and I don’t think she’s good enough for my dad.”

“I know what it’s like to lose a parent,” you note faintly, absently brushing your fingers against your tiger shark tooth necklace. “I couldn’t imagine how I’d feel if my mother began to see someone else. But if it were to happen, I’d know that I’d just have to trust my mother’s judgement. Just like you have to trust your father’s.”

“It’s easier said than done,” Katara says with a huff. You merely give her a comforting smile and pull her figure into a hug.

“Just give it a chance. She doesn’t have to replace your mother, she never will, but it doesn’t hurt to get to know her. I think tonight’s festival would be the perfect opportunity, don’t you think?”

“Maybe you’re right,” she says with sigh, appreciating your comfort and wisdom. She’s glad to have you, and she knows you feel the same.

You part from your hug and give her a reassuring smile. “I have to head back to the palace now for a meeting with your father and the Northern siblings, but please feel free to stay in here as long as you’d like.”

She watches you depart from the room before turning her attention to the portrait before her. The image depicts a family from before the war, the mother and daughter brushing the animal pelts while the father and son cook freshly caught fish over the fire. They look happy, and Katara begins to feel her chest ache.

~~~

It’s a peaceful day in the Fire Nation as Zuko sits in the gardens and enjoys a cup of tea with his Uncle. It’s certainly been a stressful past few years, so he’s learned to enjoy calm and quiet moments like these where he can finally stop to catch his breath.

A servant approaches the table and bows in respect before offering the Fire Lord a scroll. “This just arrived from the South, sir.”

“Thank you,” he says, taking the scroll before dismissing the servant.

“A letter from the Princess?” Iroh asks with a curious smile, and based on the longing look that plays upon Zuko’s features as he reads the letter, the general confirms his guess to be correct.

“My love, I hope things in the Fire Nation are running smoothly. As you know, Hakoda has invited you for a conference that is to occur in just a few days. However, I’m hosting a celebration tomorrow for Katara and Sokka’s return home, and I would love for you to arrive early and attend! I hope to see you soon, Zuko. Yours truly, y/n.”

Smiling faintly, Zuko tucks the scroll away before looking to his Uncle. “Would you be able to look after things for a few extra days while I’m gone? It appears I’ll be taking my leave to the South earlier than expected.”

“Of course, nephew,” Iroh smiles cordially. “I would like nothing more than to allow you the chance to relax and enjoy some time with your beloved. Please do give the Princess my best.”

“Thank you, Uncle,” the Fire Lord says before excusing himself from the table and heading inside to prepare for his departure.

After months of waiting, Zuko is finally going to be reunited with the one he loves most.

| atla tags: @sirkekselord @niktwazny303

| zuko tags: @ilovespideyyy @yiyibetch @eridanuswave @lammello @a-monsters-love @taeeemin @lora21 @livelaughlovekuni @lovialy

| fire lilies tags: @emberislandplayers @kikaninchen-2 @music-geek19 @thia-aep @thyunnamed @haylaansmi @nataliahaslosthershit @idkdude776 @aangsupremacy @thirstyforsometea @ihaveaproblem98 @brown-eyed-thang @xapham @misnmatchedsox @chewymoustachio @that-bucket-hat-gal @chilifrylizard2 @kyomihann @kaylove12 @kiwihoee @freggietale @moon-spirit-yue @bubblegum-bee-otch @docackerman @rinalsword

#fire lilies #north and south #zuko #zuko x reader #zuko imagine #prince zuko #prince zuko x reader #prince zuko imagine #katara #sokka #atla #atla x reader #atla imagine #avatar the last airbender

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