#nekevah

[gendertreyf]

in order from top->bottom and left->right:

zachar, ay'lonit, nekevah tumtum, androgynos, saris

under the cut i'll provide more information on these identities and their place in judaism, including what makes a person one of these genders.

goyim are ok to reblog this if you want to share it with jewish people, but if you start messing around with these or try to give any commentary on it i will fuck your whole life

zachar is roughly equivalent to "male," and nekevah is to "female." tumtum is neither, lacking identifying gendered characteristics, and androgynos is both, having characteristics of both a zachar and a nekevah. ay'lonit is someone who was identified a nekevah a birth, but later gained traits associated with a zachar, and saris was identified a zachar at birth and later gained a nekevah's traits.

these are jewish genders/sexes, described in jewish religious & legal texts. they can be "hamah," through natural development, or "adam," through human intervention, e.g. a "saris adam" could be assigned male at birth but transition later in life, while a "saris hamah" was assigned male but later naturally developed sex characteristics commonly associated with someone assigned female. so, in short, just like how many conceive of "male" and "female" as something you can be born into or transition into, you can be born into or transition into these genders. you can also have your gender change due to an unintentional injury to the hormone regulators/producers that causes a change in the way your body operates.

they are of a physical nature rather than a more internal one: while they contain transgender experience as well as intersex experience, they depend upon your physicality, as noted above, and serve a legal purpose: you can walk into a congregation and tell a rabbi you're tumtum, and the expectations of your halachic practice in that congregation may change. in slightly older parlance you might associate the "adam" side of these experiences more with "transsexual" than "transgender," if you had to make a comparison.

and on that note: they are not the same as and do not smoothly translate into the LGBT community's standard terms and definitions surrounding sex & trans and nonbinary identity, and are exclusive to the cultural context of judaism. the jewish people have a six-aspect (or arguably ten- or twelve-aspect, depending on how you separate adam and hamah and whether you apply them to zachar and nekevah) gender system where the genders other than zachar and nekevah are on equal cultural standing and not "nonbinary" because we do not have a binary, like the exclusive "male" and "female" western-christian system.

[crossdreamers]

Judaism: The Eight Genders in the Talmud

Rachel Scheimeman takes a look at the understanding of gender and biological sex in the Jewish tradition.

The Talmud, a huge and authoritative compendium of Jewish legal traditions, contains in fact no less than eight gender designations including:

Zachar, male.

Nekevah, female.

Androgynos, having both male and female characteristics.

Tumtum, lacking sexual characteristics.

Aylonit hamah, identified female at birth but later naturally developing male characteristics.

Aylonit adam, identified female at birth but later developing male characteristics through human intervention.

Saris hamah, identified male at birth but later naturally developing female characteristics.

Saris adam, identified male at birth and later developing female characteristics through human intervention.

In fact, not only did the rabbis recognize six genders that were neither male nor female, they had a tradition that the first human being was both. Versions of this midrash are found throughout rabbinic literature, including in the Talmud:

Rabbi Yirmeya ben Elazar also said: Adam was first created with two faces (one male and the other female). As it is stated: “You have formed me behind and before, and laid Your hand upon me.” (Psalms 139:5)

The Rabbis recognized the existence of what we today would call intersex, transgender and nonbinary people, and worked hard to fit them into their legal framework.

Read the whole article here.

See also: Was Jesus transgender?

Illustration: Shutterstock

[anamericangirl]

The most highly venerated deity in Ancient Mesopotamia was Inanna, the Queen of Heaven and the goddess of sex, war and justice. She also had the ability to change a person’s gender. This power of Inanna’s, the ability to change a man into a woman and vice versa, is well accounted for in multiple poetry fragments and is indicative of the existence of people living outside the gender binary in ancient Mesopotamia. The words of Enheduanna, Inanna’s High Priestess in the city of Ur in the 23rd Century BCE, attest to this. In her Passionate Inanna she writes, "To destroy, to create, to tear out, to establish are yours, Inanna. To turn a man into a woman and a woman into a man are yours, Inanna."

Her followers and priests were known for their androgyny and blurring or destroying the gender binary. The gender-blurring members of her faith have often been included in poems and dedications written for her, often with Inanna personally transforming the gender of her devotees. One such example is the pilipili, a group of devout performers in Inanna’s Sumerian festivals. The name pilipili is referenced within Passionate Inanna in relation to an individual named pilipili who is transformed by Inanna. They are raised as a woman, the Sumerian for young woman ki-sikil being used to describe them, and Inanna blesses them, handing them a spear ‘as if she were a man’ and renames them pilipili.

In Sumerian times, priests for Inanna known as the gala were said to have been created by the god Enki to sing laments for her, one of their central roles in her temple. From the beginning of the Old Babylonian Period, their role was heavily expanded, and mourning rites originally sung by women replaced over time by members of the gala. Men who joined the priesthood in devotion for Inanna became women for all intents and purposes, adopting female names and singing in the Sumerian eme-sal dialect, reserved for feminine speakers to render the speech of female gods. The gala were heavily involved in her temples, performing elegies and lamentations, presiding over religious rites and healed and looked after the sick and poor. They were respected members of the community, closely related to the care of their community.

Enki is brother to Elil whom would become the basis for the Hebrew god Yahweh. The Hebrews, or Jews, would recognize 8 total genders, 6 of which were beyond the common female (nekevah) and male (zachar) binary known as Androgynos, Tumtum, Aylonit hamah, Aylonit adam, Saris hamah, and Saris adam.

Yeshua, is a Jewish historical figure who would have likely recognized all 8 genders from his faith. He is seen as a prophet from the god Allah by Muslims. But more commonly he is known as Jesus Christ, the Son of God by his followers called Christians.

During his life, Transgenderism was well known by the public, can you tell me what exactly Jesus Christ said on the issue of gender identity?

That's nice but Inanna isn't real so none of that matters.

Those "8 total genders" are not actually 8 different genders but they are all people who were one of the two genders. So either male or female. What people called them doesn't matter because their gender is determined by biology not language.

Jesus Christ recognized only two genders not 8 like you speculate. the Bible never mentions transgenderism or gender identity in any way but the two existing genders are repeatedly recognized. He says in the beginning that he created them "male and female" and that is how gender is continuously expressed throughout the entire Bible.

[will-o-the-witch]

Hey, I did some research on Judaism and I found this: Zachar, male.

Nekevah, female.

Androgynos, having both male and female characteristics.

Tumtum, lacking sexual characteristics.

Aylonit hamah, identified female at birth but later naturally developing male characteristics.

Aylonit adam, identified female at birth but later developing male characteristics through human intervention.

Saris hamah, identified male at birth but later naturally developing female characteristics.

Saris adam, identified male at birth and later developing female characteristics through human intervention.

Does this mean that Judiasm early on may have established that there were more than 6 genders?

In Queer Jewish theory it's moreso commonly interpreted as the Talmud recognizing intersex people!

[themogaidragon]

Meshulav (משלב)

Meshulav: a Jewish, culturally exclusive gender or term for Jews who experience multiple gender experiences at once. This can mean being multigender, having a gender that is multi-aligned, has multiple quality traits, or multiple social gender roles. Meshulav is not fluid. Eshed is the Jewish gender term for genders that are fluid.

The closest non-Jewish genders that would resemble Meshulav are bigender, multigender, pangender, cenngender, and many more.

Genders and gender roles in Jewish religion are completely different from Western cultures. Genders can be divided differently depending on denomination, too. For example: While all genders are considered equal - Zachar (male), Nekevah (female), Androgynos (ambiguous), and others - Orthodox Jews consider Nekevah to be separate, but equal, to Zachar, which is different from Conservative, Reform and secular Judaism. Nekevah perform roles that Zachar can't, by Orthodox belief. Androgynos tend to be treated as capable of, or transitional between, both.

Meshulav was coined by Tirednowhasablog in June of 2021. The Meshulav flag was made by miraheze user Bigender on March 14th, 2022.

[lunarsilkscreen]

What is a Women? (Let's get Pedantic)

Let's assume that words pre-date human understanding. We need words to communicate ideas, and therefore; before science and biology, there are words.

What separates manhood from womanhood? Lexiconically it's the "(wo)."

Woman and Man are tandemly linked. If both are "Man" from the word "Human" what makes a human different from a man. There is a difference. That is the "Hu".

Because what you're asking is really, what is the difference between the masculine and the feminine. Because if we ask what is the difference between Male and Female we get: Iron.

So what are these prefixes "Hu, Wo, and Fe"?

Is Wo Woe? A man who suffers?

Or is it a meaningless article that only gets affixed to "Man" to denote submission?

On "Hu" Wikipedia has this to say: "Hu (ḥw), in ancient Egypt, was the deification of the first word, the word of creation, that Atum was said to have exclaimed upon ejaculating..."

Therefore Hu is ejaculating man, but Wo simply means Woman. Or rather: Wife. Non-gender specific wife, apparently.

It wasn't until the middle-ages that Man gained it's relation to the p3n15. And Women to the vagus nerve.

Therefore, A woman is a servant, or a housemaid legally bound to a man. The origin of "Wife" as a profession. And it's later we see Women (cis women especially). Relegated to that territory.

Now I know what you're saying, according to the Holy Christian Chaste Bible: "Men don't have F*holes."

But here's the thing; we cannot make assumptions as to the appearance of man and woman at the dawn of mankind either. For all you know both had both sets of genitalia, and both had XX chromosomes.

There's a distinct lack of fossilized human genitalia for which to base historical observations. We know what we as humans are, but we do not know what we were.

And, it's entirely possible that the "Y" chromosome itself is a mutation of what was a second 'X'. We named them based on their appearance after all, and some research suggests that the "Y" chromosome is in danger of becoming extinct. (I didn't do the research, go read the article.)

But let me refer you to that line in the Bible: "God created humanity in God’s own image, in the divine image God created them, male and female God created them."

And this will be my most controversial statement in this post; God created both male AND female in *his* own image. A statement that outright declares both are one and the same.

So the real question; if you're religious, where does this separation come from? It's not a modern English interpretation that can be applied, in Hebrew its: Elohim created Zachar and Nekevah. (Abbreviated) I don't think modern Hebrew understands the historical Hebrew either, but it's as close as we got.

Elohim being closer to "Divinity" or "The Divine" instead of singular "God".

Zachar and Nekevah possibly referring to sexual anatomy, but never in the same way ish and isha are used.

Ish being man and isha being a woman. What is the difference here? It's the 'a'.

So here's the question, the ultimate question; How do you define human? This biblical context suggests that *you* are not human until you've married another and joined in consciousness.

And a human is made in God's image.

As any wife could tell you; Joining in consciousness isn't a thing. As any divorcè could tell you; "I don't miss that ish".

What this is really about, the real question here is, are trans people trying to bypass *that* connection in order to become "human" as defined in the Bible?

Or, is it possible that before Adam; there was a genderless society. And one day God said: "Let there be man." And then there was man, and everybody was like "but who's he gonna mate with" and then God said "Let there be rib" and then there was a rib in which Adam fit?

And then the other people were like "Phew, I thought that was the end of humanity as a whole."

[emperorsfoot]

I've mentioned this in some of my posts before, but, because Barney's Jewish identity is equally as important to him as his gender identity, I thought I would share some information on how gender and gender identity are viewed in Judaism.

Disclaimer: Judaism is broken up into different sects just like any other religion, so not all of these beliefs will be universal across all Jewish communities.

The Talmud acknowledges and describes 8 genders

Zachar, male/AMAB/Cisgender Man

Nekevah, female/AFAB/Cisgender Woman

Androgynos, having both male and female characteristics/non-binary/gender fluid/gender non-conforming

Tumtum, lacking sexual characteristics/non-binary/gender fluid/gender non-conforming

Aylonit hamah, identified female at birth but later developing male characteristics naturally

Aylonit adam, identified female at birth but later developing male characteristics through human intervention

Saris hamah, identified male at birth but later developing female characteristics naturally

Saris adam, identified male at birth and later developing female characteristics through human intervention

You might find a lot of sources that will say there are only 6 genders in the Talmud. That is because aylonit hamah and aylonit adam, and saris hamah and saris adam are often lumped together (respectively).

Please enjoy these links with more information!

My Jewish Learning

Religious Action Center

Keshet - Gender Diversity in Sacred Texts

Reform Judaism

And please enjoy this video of an interview with Rabbi Kukla of the Bay Area Jewish Healing Center:

Disclaimer 2: This post is being made for the Dead End: Paranormal Park fandom. A show who's main character is a Jewish trans-man. The purpose of this post is to educate any non-Jews in the fandom if any of them are interested in being educated, or incorporating Barney's Jewish identity and culture into their fan works. I am not interested in debating gender, religion, or my own religious/cultural or gender identities with anyone. People trying to start discourse on this post will be blocked.

I am, however, always happy to answer questions if it is within my knowledge and experience to give an answer. I am not a Rabbi. I am simply a queer Jewish person who enjoys cartoons and fandom.

[august-beee]

Debunking trans talking points

“Judaism recognizes 8 sexes including ones that involve transitioning with human intervention!”

This is one I’ve heard a few times that frustrates me. Most of the people using this argument aren’t even Jewish and do not know what they are talking about. According to google, here are the 8 “sexes”

Zachar-male.

Nekevah-female

Androgynos-having both male and female characteristics, wether because of being born with an intersex variant or being GNC

Tumtum- having little or no sexual characteristics, another intersex variant

Aylonit hamah- a hormonal intersex variant where a woman is born female and develops more masculine sexual characteristics around puberty

Aylonit adam- a hormonal intersex variant where a man is born male and develops more feminine sexual characteristics around puberty

Saris hamah- a male at birth but later naturally develops more feminine characteristics, wether because of sexual disorders or being GNC

Saris adam- a castrated male

Saris adam is the one that most TRAs cite as “a male developing female characteristics through human intervention” due to general ignorance about what it actually is. They either don’t understand or refuse to acknowledge that the “human intervention” part is actually just castration and not being transgender.

Also, there are actually only 6 in the Talmud and, quoting an article I will link at the end of this post, “Based on this list, it seems that the 2 “extra” genders that bumped the number in the JTA article from 6 to 8 came from the bifurcation of saris and aylonit into the hamah and adam subcategories.”

Actual Jewish people have debunked this multiple times but non-Jewish TRAs refuse to listen I guess.

Also, if I got any of this wrong please correct me because I am not Jewish but this is what I have gathered from research on the topic.

[crazy-so-na-sega]

La diversità di genere nei testi sacri ebraici

I testi sacri ebraici offrono l’opportunità di interagire con una varietà di voci ebraiche che sono state una parte centrale del pensiero e della pratica ebraica negli ultimi duemila anni. I testi stessi parlano tra loro. A volte litigano, a volte sono d'accordo. Tocca a noi entrare nella conversazione e rendere questi testi significativi e rilevanti nella nostra vita.

Termini per la diversità di genere nei testi sacri ebraici:

Zachar:  questo termine deriva dalla parola spada appuntita e si riferisce a un fallo. Di solito è tradotto come "maschio" in inglese.

Nekevah: questo termine deriva dalla parola "fessura" e probabilmente si riferisce a un'apertura vaginale. Di solito è tradotto come "femmina" in inglese.

Androgino: una persona che ha caratteristiche sessuali sia “maschili” che “femminili”. Nel Talmud, l'androgino è inteso come qualcuno che possiede sia un pene che alcuni tratti sessuali femminili. 149 riferimenti nella Mishna e nel Talmud (I – VIII secolo d.C.); 350 nel midrash classico e nei codici giudaici (II-XVI secolo d.C.).

Tumtum: una persona le cui caratteristiche sessuali sono indeterminate o oscurate. Nel Talmud il tumtum ha genitali indeterminati. 181 riferimenti nella Mishna e nel Talmud; 335 nel midrash classico e nei codici giudaici.

Ay'lonit: una persona identificata come “femmina” alla nascita ma che sviluppa caratteristiche “maschili” durante la pubertà ed è sterile. 80 riferimenti nella Mishna e nel Talmud; 40 nel midrash classico e nei codici giudaici.

Saris: una persona identificata come “maschio” alla nascita ma che sviluppa caratteristiche “femminili” durante la pubertà o successivamente. Un sari è considerato maschio, ma non ha pene o ha un pene molto piccolo. Un sari può essere “naturalmente” un sari (saris hamah), o diventarlo attraverso l’intervento umano (saris adam). Questo status è anche conosciuto come eunuco. 156 riferimenti nella Mishna e nel Talmud; 379 nel midrash classico e nei codici giudaici.

Testo 1: Creato in modo strano

וַיִּבְרָ֨א אֱלֹהִ֤ים ׀ אֶת־הָֽאָדָם֙ בְּצַלְמֹ֔ו בְּצֶ֥לֶם אֱל ֹהִ֖ים בָּרָ֣א אֹתֹ֑ו זָכָ֥ר וּנְקֵבָ֖ה בָּרָ֥א אֹתָֽם בראשית א:כז Dio creò l'Adamo [il primo essere umano] a sua immagine; a immagine di Dio lo creò: maschio e femmina [Dio] li creò.

– Genesi 1:27

אָמַר רַבִּי יִרְמְיָה בָּן אֶלְעָזָר: בְּשָׁעָה שֶׁבָּרָא הַקָּ דוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן. אַנְדְּרוֹגִינוֹס בָּרְאוּ – פָּרָשָׁה

Disse Rabbi Jeremiah ben Elazar: “Quando il Santo, benedetto sia l’Uno, creò il primo Adamo [essere umano], [Dio] lo creò [un] “androgino”.

– Midrash Rabbah 8:1

----------------------------------------------------

Testo 2: I generi oltre il maschile e il femminile

Mishna Bikkurim Capitolo 4

פרק ד א אַנְדְּרוֹגִינוֹס יֶשׁ בּוֹ דְרָכִים שָׁוֶה לָאֲנָשִׁים, וְיֶשׁ בּוֹ דְרָכִים שָׁוֶה לַנָּשִׁים, וְיֶשׁ בּוֹ דְרָכִים שָׁוֶ ה לָאֲנָשִׁים וְנָשִׁים וְיֵשׁ בּוֹ דְרָכִים אֵינוֹ שָׁוֶה לָאֲנָש ִׁים וְנָשִׁים

Mishnah 1: Androgynos è in qualche modo simile agli uomini, e in qualche modo simile alle donne, e in qualche modo simile sia agli uomini che alle donne e in qualche modo né agli uomini né alle donne.

משנה ביכורים ד׳ ַאַנְדּרוֹגִינוֹס, יֶשׁ בּוֹ דְּרָכִים שָׁוֶה לָא ֲנָשִׁים; וְיֶשׁ בּוֹ דְּרָכִים שָׁוֶה לַנָּשִׁים; וְיֶשׁ בּוֹ דְּרָכִים שָׁוֶה לָאֲנָשִׁים וְנָּשִׁים, וְיֶשׁ בּוֹ דְּרָכִים אֵינוֹ שָׁוֶה לאַַ לָאֲנָשִׁים וְלא לַנָּשִׁים

Mishnah 2: In che modo egli (sic) è come gli uomini? Diventa impuro quando ha una secrezione seminale come gli uomini, e si veste da uomini. Può prendere moglie, ma non può essere preso in moglie come gli uomini... Non deve essere solo in compagnia di donne come gli uomini... E deve eseguire tutti i comandi della Torah come gli uomini.

כֵּיצַד שָׁוֶה לָאֲנָשִׁים? מְטַמֵּא בְּלֹבֶן כָּאֲנָשִׁים, וְזוֹקֵק לִיְבּוּם כַּאֲנָשִׁים וּמִתְעַטֵּף וּמִסְתַּפֵּר כַּאֲנָשִׁים, וְנוֹשֵֹא אֲבָל לא נִשָֹּּא א כָּאֲנָשִׁים, בְּכָל מִּצְוֹת הָאֲמוּרוֹת בַּתּוֹרָה כָּאֲנָש ִׁים

Mishnah 3: E in che modo assomiglia alle donne? Diventa impuro quando ha il flusso mestruale come le donne, e non deve stare solo in compagnia di uomini come le donne; e non condivide l'eredità con i figli come le donne... Come le donne, non è idoneo a fare da testimone.

כֵּיצַד שָׁוֶה לַנָּשִׁים?

Mishnah 4: In che modo assomiglia sia agli uomini che alle donne? Si incorre nella colpa per averlo ucciso o per averlo maledetto, come nel caso di uomini e donne; chi lo uccide involontariamente deve andare in esilio, e chi lo uccide intenzionalmente riceve la pena di morte... Eredita in tutti i casi di eredità sia come uomini che come donne.

ֵֵֵּּּכֵּיצַד שָׁוֶה לַאֲנָשִׁים וְלַנָּשִׁים: חַיָּבִים עַל מַכָּתוֹ וְעַל קִלְלָתוֹ כַּאֲנָשִׁים וְכַנָּשִׁים, וְהַהוֹרְגוֹ שׁוֹגֵג גּוֹלֶה וּמֵזִיד נֶהֱרַג כַּאֲנָשִׁים וְנָשִׁים, וְיוֹשֶׁבֶת עָלָיו דָּם טָמֵא וְדָם טָהוֹר כַּאֲנָשִׁים וְכַנָּשִׁים, וְחוֹלֵק בְּקָדְשֵׁי קֳדָשִׁים כַּאֲנָשִׁים וְכַנָּשִׁים, וְנוֹחֵל לְכָל הַנַחַלוֹת כַּאֲנָשִׁים וְכַנָּשִׁים, וְאִם אָמַר “הֲרֵינִי נָזִיר שֶׁזֶּה אִישׁ וְאִשָּׁה " הֲרֵי זֶה נָזִיר

Mishnah 5: E in che senso non somiglia né agli uomini né alle donne? … A lui non può essere assegnato un valore (per la tassa biblica del Tempio, perché è specificato un importo per gli uomini e un altro importo per le donne) a differenza degli uomini o delle donne; e non può essere venduto come schiavo ebreo, a differenza degli uomini o delle donne. Se qualcuno dice: “Diventerò un nazireo (prenderò i voti di ascetismo) se non è né un uomo né una donna”, allora diventa un nazireo.

כֵּיצַד אֵינוֹ שָׁוֶה לֹא לַאֲנָשִׁים וְלֹא לַנָּשִׁים: אֵין חַיָּ בִים לֹא עַל מַכָּתוֹ וְלֹא עַל קִלְלָתוֹ לֹא כַּאֲנָשִׁים וְלֹא כַּנָּשִׁים, וְאֵינוֹ נֶעֱרָךְ לֹא כַּאֲנָשִׁים וְלֹא כַּנָּשִׁים, וְאִם אָמַר “הֲרֵינִי נָזִיר שֶׁזֶּה לֹא אִישׁ וְלֹא אִשָּׁה” אֵינו ֹ נָזִיר . רַבִּי מֵאִיר אוֹמֵר אַנְדְּרוֹגִינוֹס בְּרִיָּה בִּפְנֵי עַצְמ ָהּ הוּא וְלֹא יָכְלוּ חֲכָמִים לְהַכְרִיעַ עָלָיו אִם הוּא אִישׁ א וֹ אִשָּׁה. אֲבָל טֻמְטוּם אֵינוֹ כֵּן, פְּעָמִים שֶׁהוּא אִישׁ פְּעָמִים שֶׁ הוּא אִשָּׁה

Rabbi Yose dice: Androgynos è una creazione a sé stante, e i saggi non potevano decidere se fosse un uomo o una donna. Ma questo non è il caso del tumtum: a volte un tumtum è un uomo, a volte un tumtum è una donna.

---------------------------------

Testo 3: Che colore di scarpine per il bambino: blu, rosa, viola o verde?

הֲרֵינִי נָזִיר לִכְשֶׁיִּהְיֶה לִי בֵן, וְנוֹלַד לוֹ בֵן, הֲרֵי ז ֶה נָזִיר. נוֹלַד לוֹ בַת, טֻמְטוּם, וְאַנְדְרוֹגִינוֹס אֵינוֹ נָזִיר. אִם אָמַר כְּשֶׁאֶרְאֶה כְּשֶׁיִּהְיֶה לִי וָלָד, אֲפִלּוּ נוֹלַ ד לוֹ בַת, טֻמְטוּם, וְאַנְדְרוֹגִינוֹס הֲרֵי זֶה נָזִיר

Se qualcuno dicesse: «Diventerò nazir quando mi nascerà un figlio» e gli nascesse un figlio, ecco, costui è un nazir!

Se gli nasce una figlia, un tumtum o un androgino, non è un nazir.

Ma se dicesse: “Quando vedrò che mi nascerà un bambino [sarò un nazir]”, anche se gli nascesse una figlia, un tumtum o un androgino, ecco, egli è un nazir!

– Mishna Nazir 2:7

----------------------------------

Testo 4: I nostri antenati Genderqueer: Abramo e Sara

דף סד:א דף סד:ב א”ר יצחק: מפני מה היו אבותינו עקורים? מפני שהקב”ה מתאוה לתפלתן של צדיקים א”ר יצחק: למה נמשלה תפלתן של צדיק Lo sai? Se hai bisogno di più soldi, non preoccuparti, non lo faresti più. של הקב”, שנאמר : +ישעיהו נ”א+ הביטו אל צור חוצבתם ואל מקבת בור נוקרתם, וכתיב: +ישעיהו נא+ הביטו אל אברהם אביכם ואל שרה תחוללכם אמר רב נחמן אמר רבה בר אבוה: שרה אמנו אילונית היתה,שנאמר: +בראשית י”א+ ותהי שרי עקרה אין לה Va bene, אפי' בית ולד אין לה

Talmud babilonese Yevamot 64a-b

R. Isaac ha detto: Perché i nostri antenati (Abramo e Sara, Isacco e Rebecca) erano sterili? Perché il Santo, sia benedetto, desidera ascoltare la preghiera dei giusti.

R. Isaac affermò inoltre: Perché la preghiera dei giusti è paragonata a un forcone? Come un forcone sposta i covoni di grano da una posizione all'altra, così la preghiera dei giusti trasforma il cuore del Santo, benedetto sia, dall'attributo del severo giudizio all'attributo della compassione.

R. Ammi disse: Abramo e Sara erano originariamente tumtum, poiché è detto: "Guarda la roccia da cui sei stato tagliato e la cavità della fossa da cui sei stato estratto". ( Isaia 51:1 ), e questo è seguito dal testo: “Guarda ad Abramo tuo padre e a Sara che ti ha generato”.

R. Nachman disse nel nome di Rabbah b. Abbuha: Nostra madre Sara era una aylonit, poiché è detto: "E Sarai era sterile, non aveva figli" ( Genesi 11:30 ). [il versetto dice sia 'era sterile' che 'non aveva figli' per dirci che] non aveva nemmeno un grembo.

---------------

Testo 5: Dio apprezza le persone di genere

E non dicano i sari: “Io sono un albero secco”. Poiché così dice Dio: Quanto ai sari che osservano i miei sabati, che hanno scelto ciò che desidero e che si attengono alla mia alleanza , io li darò nella mia casa. , e dentro le Mie mura Un monumento e un nome, meglio che figli o figlie. Darò loro un nome eterno che non perirà.

-Di Ari Lev Fornari, Rabbi Elliot Kukla, Rabbi Dev Noily

-----

notti insonni di mezzo autunno....

[bunkerblogwebradio]

A ideologia de gênero é judaica

Os oito gêneros no Talmud

O judaísmo reconheceu pessoas não-binárias por milênios

Pensou que gênero não-binário era um conceito moderno? Pense de novo. A antiga compreensão judaica de gênero era muito mais sutil do que muitos supõem.

O Talmud, um enorme e autoritário compêndio de tradições jurídicas judaicas, contém, de fato, nada menos que oito designações de gênero, incluindo:

1. Zachar, homem.

2. Nekevah, fêmea.

3. Androgynos, com características masculinas e femininas.

4. Tumtum, sem características sexuais.

5. Aylonit hamah, identificada como mulher ao nascer, mas depois desenvolvendo naturalmente características masculinas.

6. Aylonit adam, identificada como mulher ao nascer, mas posteriormente desenvolvendo características masculinas através da intervenção humana.

7. Saris hamah, identificado como homem ao nascer, mas posteriormente desenvolvendo naturalmente características femininas.

8. Saris adam, identificado como homem ao nascer e posteriormente desenvolvendo características femininas através da intervenção humana.

De fato, os rabinos não apenas reconheciam seis gêneros que não eram nem masculino nem feminino, mas também tinham a tradição de que o primeiro ser humano era ambos. Versões deste midrash são encontradas em toda a literatura rabínica, inclusive no Talmud:

O rabino Yirmeya ben Elazar também disse: Adão foi criado primeiro com duas faces (uma masculina e outra feminina). Como está declarado: “Tu me formaste por trás e por diante, e puseste a tua mão sobre mim.” (Salmos 139:5)

O rabino Yirmeya ben Elazar imagina que o primeiro humano foi criado tanto masculino quanto feminino – com duas faces. Mais tarde, este ser humano original foi separado e se tornou duas pessoas distintas, Adão e Eva. De acordo com este midrash, então, o primeiro ser humano foi, para usar a linguagem contemporânea, não-binário. Gênesis Rabbah 8:1 oferece uma versão ligeiramente diferente do ensinamento de Rabi Yirmeya:

Rabino Yirmeya ben Elazar: Na hora em que o Santo criou o primeiro humano, Ele o criou como um andrógino (um com características sexuais masculinas e femininas), como é dito, “homem e mulher Ele os criou”. (Gênesis 1:27)

Disse Rabi Shmuel bar Nachmani: Na hora em que o Santo criou o primeiro humano, Ele criou para ele uma dupla face, e o serrou e o fez de costas, um atrás aqui e outro lá atrás, como é dito: “Atrás e antes, tu me formaste” (Salmos 139:5).

Gênesis Rabá 8:1

Nesta versão do ensinamento, o rabino Yirmeya não está se concentrando no rosto do primeiro humano (ou melhor, rostos), mas em seus órgãos sexuais – eles têm ambos. O midrash imagina que esse humano original se parecia com um homem e uma mulher unidos na parte de trás, de modo que um lado tem o rosto de uma mulher e os órgãos sexuais de uma mulher e o outro lado tem o rosto e os órgãos sexuais de um homem. Então Deus dividiu essa pessoa original ao meio, criando o primeiro homem e a primeira mulher. Os aficionados por história antiga reconhecerão essa imagem como semelhante à descrição do personagem Aristófanes dos primeiros humanos como macho e fêmea, eventualmente separados para criar machos e fêmeas solitários para sempre loucamente buscando um ao outro com o objetivo de se reunir para experimentar esse estado primordial. (Platão, Simpósio, 189ss)

Para os rabinos, os andróginos não eram apenas uma coisa do passado mítico. O andrógino era de fato uma categoria de gênero reconhecida em seu presente – embora não com duas cabeças, apenas os dois tipos de órgãos sexuais. O termo aparece nada menos que 32 vezes na Mishná e 283 vezes no Talmud. A maioria dessas citações não são variações desse mito, mas sim discussões que consideram como a lei judaica (halakhah) se aplica a quem tem características sexuais masculinas e femininas.

Que o andrógino não é, de uma perspectiva haláchica, nem macho nem fêmea, é confirmado por Mishná Bikurim 4:1, que afirma isso explicitamente:

O andrógino é, em alguns aspectos, como os homens, e em outros, como as mulheres. Em outros aspectos ele é como homens e mulheres, e em outros ele não é como homens nem mulheres.

Mishná Bikurim 4:1

Como o hebraico não tem pronome neutro de gênero, a Mishná usa um pronome masculino para os andróginos, embora isso seja obviamente insuficiente, dadas as descrições rabínicas dessa pessoa. Continuando a ler, descobrimos que os andróginos são, para os rabinos, em muitos aspectos como um homem – eles se vestem como um homem, são obrigados em todos os mandamentos como um homem, eles se casam com mulheres e suas “emissões brancas” levam à impureza. No entanto, de outras maneiras, o andrógino é como uma mulher – eles não compartilham a herança como filhos, não comem de sacrifícios reservados apenas para homens e seu “corrimento vermelho” leva à impureza.

A Mishná continua listando maneiras pelas quais um andrógino é como qualquer outra pessoa. Como qualquer ser humano, “aquele que o fere ou o amaldiçoa é culpado”. (Bicurim 4:3) Da mesma forma, quem mata um andrógino é, bem, um assassino. Mas o andrógino também é diferente de um homem ou uma mulher em outros aspectos legais importantes – por exemplo, tal pessoa não é responsável por entrar no Templo em estado de impureza, como seria um homem e uma mulher.

Como deve ficar claro agora, o interesse rabínico nessas categorias ambíguas de gênero é amplamente legal. Como a halachá foi estruturada para um mundo em que a maioria das pessoas era do sexo masculino ou feminino, aplicar a lei a indivíduos que não se enquadravam perfeitamente em uma dessas duas categorias era um desafio. Como o rabino Yose observa neste mesmo capítulo da Mishná: “O andrógino é uma criatura única, e os sábios não puderam decidir sobre ele”. (Bikurim 4:5)

Em muitos casos, os andróginos são agrupados com outros tipos de pessoas não-binárias, bem como com outras populações marginalizadas, incluindo mulheres, escravos, deficientes e menores. Por exemplo, sobre a participação nos três festivais de peregrinação (Páscoa, Shavuot e Sucot) durante os quais os judeus da Antigüidade viajavam para o Templo em Jerusalém, a mishnah de Chagigah abre:

Como esta mishnah indica, somente homens adultos saudáveis e livres são obrigados a comparecer ao Templo para observar os festivais de peregrinação. Pessoas que não são homens adultos, e homens que são escravizados ou velhos demais ou doentes para fazer a viagem, estão isentos.

Como já dissemos, o andrógino não foi a única pessoa de gênero ambíguo identificada pelos rabinos. Da mesma forma, os rabinos reconheceram um cujas características sexuais são ausentes ou difíceis de determinar, chamado tumtum. Na mishnah de Bikkurim que citamos anteriormente, o rabino Yose, que disse que os andróginos eram legalmente desafiadores para os sábios, disse que o tumtum era muito mais fácil de descobrir.

Os rabinos também reconheceram que as características sexuais de algumas pessoas podem mudar com a puberdade – naturalmente ou por meio de intervenção. Menos comuns que os andróginos e tumtum, mas ainda encontrados em textos rabínicos, são os aylonit, que nasce com órgãos identificados como femininos ao nascer, mas desenvolve características masculinas na puberdade ou nenhuma característica sexual, e os saris, que nascem com órgãos identificados como masculinos e mais tarde desenvolve características reconhecidas como femininas (ou nenhuma característica sexual). Essas mudanças podem acontecer naturalmente ao longo do tempo (saris hamah) ou com intervenção humana (saris adam).

Para os rabinos, o que é mais significativo sobre o aylonit e os saris é que eles são considerados inférteis – o último às vezes é traduzido como “eunuco”. Sua incapacidade de ter filhos cria complicações legais que os rabinos abordam, por exemplo:

Uma mulher de 20 anos que não cresceu dois pêlos pubianos deve trazer a prova de que tem vinte anos e, a partir daí, assume o status de ailonita. Se ela se casar e seu marido morrer sem filhos, ela não realiza halitzah nem entra em casamento levirato.

Mishná Niddah 5:9

Uma mulher que atinge a idade de 20 anos sem sinais visíveis de puberdade, em particular pêlos pubianos, é considerada infértil. De acordo com esta mishnah, ela ainda pode se casar, mas não se espera que tenha filhos. Portanto, se o marido falecer e o casal não tiver filhos, seu irmão não é obrigado a se casar com ela, como normalmente seria exigido pela lei do casamento levirato.

Uma pessoa não-binária que não tem o mesmo status haláchico que um homem ou uma mulher, mas é outra coisa que é melhor descrita como ambígua ou intermediária, apresentou um desafio haláchico que não era particularmente estranho para os rabinos, que discutem análogos no animal e reinos vegetais. Por exemplo, os textos rabínicos descrevem um koi como um animal que está em algum lugar entre selvagem e domesticado (Mishná Bikkurim 2:8) e um etrog – sim, aquela bela cidra que é essencial para Sucot – como entre uma fruta e um vegetal (Mishná Bicurim 2:6, veja também Rosh Hashaná 14). Porque eles não se encaixam perfeitamente em categorias comuns, o koi e o etrog requerem uma consideração especial da haláchica. A compreensão rabínica do mundo era que a maioria das categorias – sejam elas animais, vegetais ou minerais – são descritores imperfeitos do mundo, seja como é ou como deveria ser.

Nas últimas décadas, judeus queer e aliados procuraram reinterpretar esses oito gêneros do Talmud como uma forma de reivindicar um espaço positivo para judeus não-binários na tradição. O ponto de partida é que, embora seja verdade que o Talmud entenda que gênero opera em grande parte em um eixo binário, os rabinos entenderam claramente que nem todos se encaixam nessas categorias.

https://judaismoemaconaria.blogspot.com/2022/09/a-ideologia-de-genero-e-judaica.html

[femmesupportgroup]

Psst is there a Jewish cultural gender for masculine non-binary people?

I'll take this as a chance to list the jewish cultural genders! there r six of them, four r meant for intersex people!

zachar: derived from the word for a pointy sword, this term refers to a phallus. it's usually translated as “male” in english. (perisex)

nekevah: derived from the word for a crevice, this term likely refers to a vaginal opening. it's usually translated as “female” in english. (perisex)

androgynos: a person who has both “male” and “female” sexual characteristics. there's 149 references in Mishna and Talmud and 350 in classical midrash and jewish law codes. (intersex)

tumtum: a person whose sexual characteristics are indeterminate or obscured. there's 181 references in Mishna and Talmud and 335 in classical midrash and jewish law codes. (intersex)

ay’lonit: a person who is identified as “female” at birth but develops “male" characteristics at puberty and is infertile. 80 references in Mishna and Talmud and 40 in classical midrash and jewish law codes. (intersex)

saris: a person who is identified as “male” at birth but develops “female” characteristics as puberty and/or is lacking a penis. a saris can be “naturally” a saris (saris hamah), or become one through human intervention (saris adam). there's 156 references in mishna and Talmud and 379 in classical midrash and jewish law codes. (intersex)

[girlasterisk]

pride month fact of the day ⊹ 21/30 ⊹ rabbinic jewish texts discuss six sex/gender categories: zachar, nekevah, androgynos, tumtum, ay’lonit, and saris. read the meanings below the cut!

zachar (זָכָר): this term is derived from the word for memory and refers to the belief that the man carried the name and identity of the family. it is usually translated as "male" in english.

nekevah (נְקֵבָה): this term is derived from the word for a crevice and probably refers to a vaginal opening. it is usually translated as "female" in english.

androgynos (אנדרוגינוס): a person who has both "male" and "female" physical sexual characteristics // 149 references in mishna and talmud (1st – 8th centuries ce); 350 in classical midrash and jewish law codes (2nd – 16th centuries ce).

tumtum (טומטום): a person whose sexual characteristics are indeterminate or obscured // 181 references in mishna and talmud; 335 in classical midrash and jewish law codes.

ay’lonit (איילונית): a female who does not develop at puberty and is infertile // 80 references in mishna and talmud; 40 in classical midrash and jewish law codes.

saris (סָרִיס): a male who does not develop at puberty and/or subsequently has their sexual organs removed. (a saris can be “naturally” a saris (saris hamah), or become one through human intervention (saris adam)) // 156 references in mishna and talmud; 379 in classical midrash and jewish law codes.

[sbelikeswords]

Insisting there are only two genders is not only incorrect, it's racist. . A pottery shard dated to the Middle Kingdom era of ancient Egypt (c. 2000-1800 BCE) lists three separate gender identities: tai (male), hmt (female), and sht (sekhet). Sekhet is sometimes translated as "eunuch", although there is no evidence individuals who identified as sekhet were castrated as we think of eunuchs today . The Kama Sutra, the famous 4th century CE Hindu text on human sexuality, lists three separate gender identities: pums-prakrti, stri-praktri, and tritya-praktri. These roughly translate as "male-nature", "female-nature", and "third-nature" . Samoan culture recognizes a third gender, fa'afafine, people who are generally assigned male at birth but display both masculine and feminine traits in a way unique to this part of the world. . The Navajo people of what is now the Southwestern US recognized four distinct gender identities, which roughly translate to: masculine woman, feminine woman, masculine man, feminine man. . Indian and select other Southeast Asian cultures recognize three different genders: male, female, and hijra, a word etymologically related to the Semitic word "hjr", roughly translated as "leaving one's tribe" . Jewish culture has been recognizing the existence of six separate and distinct gender identities for centuries. They are: zachar, nekevah, androgynos, tumtum, ay'lonit, and saris . These are examples based on only a brief amount of research - I'm sure there are plenty more. More observant readers will notice that each of these examples is from non-western societies. The fact that these cultures may be less accepting of genders beyond the binary may be traced, at least in part, to colonialism and western cultural chauvinism. . . . . . #transisbeautiful #transgender #trans #transwoman #transwomen #transgal #transandproud #transcommunity #transrights #girlslikeus #transbeauty #instatrans #lgbt #queer #queerwoman #questioning #writer #writerssociety #writingofinstagram #writingsociety #instawriter #igwriter #writersoninstagram #authorsofinstagram #writersofinstagram #writerswrite #writerslife #writers_den #writerscommunityofinstagram https://www.instagram.com/p/CCQ_6LfHHsi/?igshid=12oveavyugo20

[nerdy30trans-blog]

To Be Trans* is Divine

One of the biggest obstacles to those within the trans* community is the objection of people of faith within their lives. Yet, as a theologian, I find the claims of those who reject LGBTQIA+ people, to put it bluntly, absurd.

Dating all the way back to the time the Old Testament, or Torah, was compiled there was a deep understanding within the Jewish community of multiple genders. Classical Jewish texts actually recognized within the community, within humanity there were six genders.

Zachar- That is derived from the Jewish word for sword, and obviously a phallic reference that is translated into English most easily as male.

Nekevah- A term that is derived from crevice, and references the vaginal opening, classically translated as female in English.

Androgynos-A person who has both “male” and “female” sexual characteristics. 149 references in Mishna and Talmud (1st-8th Centuries CE); 350 in classical midrash and Jewish law codes (2nd -16th Centuries CE).

Tumtum- A person whose sexual characteristics are indeterminate or obscured. 181 references in Mishna and Talmud; 335 in classical midrash and Jewish law codes.

Ay’lonit- A person who is identified as “female” at birth but develops “male” characteristics. 80 references in Mishna and Talmud; 40 in classical midrash and Jewish law codes.

Saris- A person who is identified as “male” at birth but develops “female” characteristics. A saris can be “naturally” a saris (saris hamah), or become one through human intervention (saris adam). 156 references in mishna and Talmud; 379 in classical midrash and Jewish law codes.

So why is this important?

Because, when we engage with the most prevalent religion we encounter a Christianity that is devoted to lobbying for legislation. We have elected officials, not to mention family members, that doggedly deny who we are, our given reality, and our right to transition, and live a fulfilled life. What is important is to direct them to their own history. To the books they consult, and to the faith they adhere too. If Judaism accepted and does accept us, the rejection of Christians is literally “Anti-Christ.”

Jesus was Jewish. Jesus was a trained Rabbi! He consulted the same literature, the same texts that taught the six genders. Therefore, if we take logically that Jesus knew of this, then what he does and says matters on the topic. Also, what Jesus doesn’t say, and doesn’t do matters. Jesus spoke of the Law and the Prophets over and again in the Gospels. He critiqued ritual cleaning, covered in rabbinical circles, he covered political allegiances, he covered divorce law, adultery law, Sabbath law and more. Jesus critiqued His world repeatedly on the very things he learned from other rabbis, and discussed with them. Yet in the entire span of the Gospel we encounter two stories of Jesus interacting with the LGBTQIA+ community. And we encounter him sending his disciple in Acts to a transgender person.

All threes of these encounters are not just “accepting” they are “affirming.” First, we have Jesus and the Roman Centurion. Here Jesus meets a man that has sacrificed his own money to build a Jewish Synagogue for the town, but says Jesus should not enter his house. Why? Because his pais is sick and he is unworthy. The Roman knows that one, Gentiles should not host Jews or they will be unclean, he is also concerned for what Jesus may judge. However what is the reaction of Jesus? He heals his lover, which is the direct translation, and says “I have not found such faith among my own people, Israel.” Jesus has an opportunity here to pronounce judgment on a gay couple, instead he pronounces wonder, amazement and joy.

Secondly in Matthew Jesus teaches on the “eunuchs” he says in Matthew 19:12 some are born this way, some have this done to them, and some choose it to be so. This is most clearly a teaching on gender variance by Jesus. In it, Jesus accepts it as something that one highlights God’s diversity in humanity and gender, two, shows that like the rabbincal text highlights there are multiple genders, and three, that some are born some way and transition. To deny that Jesus says this is to misunderstand the heart of the text, and the cultural setting in which He speaks. Jesus is saying all are welcomed to be near him, and experience acceptance, peace and love. Hence, Jesus says “Let anyone who can accept it, accept it.” Both the Jews and the Romans in the first century punished those who lived on the fringes of society, and Jesus welcomes us with open arms.

Lastly, in Acts 8 we have the most demonstrable story of radical acceptance in the entire New Testament. After the early Church begins to be persecuted many of the people flee Jerusalem. They are in new territories, areas and communities that do not keep to Jewish traditions, and so far there has been no mission to those of other nations. Yet Jesus sends Philip to meet a eunuch. As he meets this eunuch and engages in conversation the eunuch wants to join the church. He asks, “Why wouldn’t I be able to be a follower of Jesus?”, and Philip’s response, “If we can’t find water and you aren’t baptized.” As such this trans character is baptized and welcomed and the story ends.

So from ancient Jewish commentary, to the life and words of Jesus, to the actions of the early church to be trans is to be divine. It is to live in accordance with how God has made you, and to transition is simply part of the journey.

To close them I will end with a prayer and poem written by Qalonymos ben Qalonymos that recounts the wonders of God’s miracles and the prayer of transition of gender, a reflection on being born a Saris.

Lord in heaven, who brought forth wonders by fire and water for our Fathers, cooling Abraham’s Chaldean kiln, so in its flames he’d not be burned; who altered Dina’s fate in the womb, and made a serpent of Moses’ wand; who whited with illness Miriam’s hands and turned the Sea of Reeds into land — transforming the muddy bed of the Jordan into passable sand, and making from stone and shale a pool whose springs would not fail if only you would make me female!

We have always existed, and we have always been welcomed. Let no one shut the door on your faith. For if God has worked wonders, what a wonder you are.

[hailmaryfullofgrace55675]

proposition to expand Jewish gender categories

disclaimer: people making propositions on tumblr is not really how Jewish law/religion works, I am fucking around, but I am also serious about this concept and would like feedback.

previously, gendered sex in classical Jewish texts has encompassed zachar (dyadic cis male), nekevah (dyadic cis female), androgynos (positively androgynos intersex*), tumtum (negatively androgynous intersex*), saris (amab developing female characteristics or lacking a penis), and ay'lonit (afab developing male characteristics, infertile).

*"positive" androgyny here refers to the present of both male and female traits, and "negative" androgyny to the absence of sexed/gendered traits. it is not a value judgement.

traditionally, saris has been split into the categories saris hamah, a natural-born saris (an amab intersex person), and saris adam, one who becomes saris through human intervention (an amab transfeminine person.) with modern medical science, it is possible for people to reach positive or negative androgyny, and for afab people to develop what are considered male characteristics, through human intervention.

the proposition suggests to expand the hamah/adam distinction to androgynos, tumtum, and ay'lonit, creating distinct trans and intersex categories for each gendered sex.