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violetrainbow412-blog · 3 months

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From hate to love… or something like that

Aegon II Targaryen x fem!reader

word count: 15.7k (sorrrryyyy)

warnings: arranged marriage, hate-to-love, mentions of rape, mentions of incest, mentions of suicidal thoughts, drinking alcohol, mommy issues, daddy issues, mentions of sex without love, unprotected sex, oral sex (f receiving), porn with plot (but something cheap, tbh) and I probably forgot something but I think that makes it clear that this shit is not for minors, so MINORS DNI :)

A/N: I started this since the second season premiere started so if you find any canon-like scenes I completely promise it wasn't intentional. I also want to make it clear that you are responsible for what you read and if you don't like something please just let it go, that would be very kind of you!

And this doesn't make me team green at all, I'm a defender of the rightful queen to the death… it's just that her brother is too sexy to ignore 🫦

Enjoy!

taglist (who I thought might be interested): @barcelonaloverf1life @ilovequeen978

FIRST ACT: HATE

Finding a wife for Prince Aegon II was probably one of the most difficult tasks Alicent Hightower had to face.

The engagement with his sister Helaena had been broken after a more tempting offer for the princess, which would get them a permanent alliance with the Lannister house that they couldn’t refuse. Viserys himself had agreed to accept and the queen consort had no choice but to give her little daughter in marriage to a blonde lord. The problem was that her son was left without a fiancée.

Aemond didn't worry her, after all he was growing up quite quickly and she knew that he was more inclined to become a warrior than to fulfill his marital responsibilities. But Aegon, however, was a lost cause.

It was no secret that Alicent had always felt disappointed in her eldest son. He was careless, lazy, and a hopeless alcoholic, qualities that couldn’t be celebrated at all. Now that her beloved father had returned, the queen didn’t hesitate to consult him on the matter, hoping that the man had a solution for the problem that afflicted her, and together they analyzed what was the best option to unite the king's first-born son. Especially after, years ago, Rhaenyra and Daemon got married and moved to Dragonstone indefinitely.

“It must be someone we completely trust, someone who cannot dare to hurt us because they know that their blood is linked to ours.”

The Arryns were loyal to the future queen Rhaenyra and some of the houses south of Vale were too. The Westerlands was the richest section of the Seven Kingdoms and was already secured, so it seemed prudent to the king's hand to go for the next widest section: The Reach. The most formidable options within this area were the Hightower and the Tyrell. Obviously taking the first option would be a waste since the members of that house would support Aegon without complaint due to their kinship, so the decision was made with the direct heir of Highgarden.

King Viserys agreed to the idea without putting up many obstacles, since poppy milk clouded his judgment most of the time and also the affairs of his first son had never interested him much.

The union was sealed as soon as the deal was offered to Lyonel Tyrell, who was extremely happy to be able to assure his family a future with said marriage. It was thus that he gave you, his only daughter, to Prince Aegon II Targaryen.

And the second the boy saw you, he absolutely hated you.

He had come to the idea (very unpleasant, by the way) of marrying his younger sister and now that his mother was forcing him to marry a complete stranger, he couldn't be angrier. In a short time he would turn twenty and it seemed pathetic to him that at that point he would have to offer shows like those before the kingdom. Because the wedding wasn’t simple, of course, but thousands and thousands of guests were present at the banquet that Alicent forced the king to prepare, claiming by saying that he had done the same for Princess Rhaenyra's wedding.

“It is a pleasure to finally see each other, your grace. They have told me a lot about you”

You had said those precise words the first time you had met, when his mother organized a walk so that you could 'get to know each other better', although supervised by her own eyes that were behind you, making sure that her son didn’t commit any indecency. But no matter how sweetly you smiled and spoke them, Aegon could sense that you were lying.

There was hatred in your eyes and a clear resentment towards the life from which you were torn, as if it weren’t an honor to have the opportunity to marry the prince of the seven kingdoms. Your hypocritical words represented an insult to the boy and that is why he decided from the first moment that he would hate you deeply.

With your mere existence you would have deprived him of his freedom, his entertainment, his youth. He would be tied to you for future occasions, he would have to take you to all the events, secure your food, your clothes. share the same roof and pretend to be nice to you in the eyes of others. And, besides, he could have thought of a lot of candidates better than you, physically speaking. Your beauty was quite ordinary for his taste, as if he were looking at any painting; cheap and repetitive.

“I regret to admit that I am not so fortunate, Lady Tyrell. But I am happy for the union of our houses” he lied, in the same way that you had done.

And it was obvious that this didn’t go unnoticed by you, that you had the same critical eye as your recent fiancé but that you sought to maintain composure in the presence of your future mother-in-law.

On the wedding day Aegon had a good time only because he was able to drown himself in monumental quantities of liquor and because he was able to eat as much as he wanted of the exquisite banquet. He didn't even pay a bit of attention to how you looked in the wedding dress that the royal seamstresses had been in charge of making in record time, because when the time came he flattered you superficially and then ignored the matter. The ceremony kiss was the first you shared, and it was so fleeting and awkward that the prince felt disappointed. On the wedding night he was so drunk that he didn't even look at you.

You knew that the unfortunate day would come when you would have to carnally please the young man and the simple thought of being defiled in this way caused you terror and nausea in equal parts.

It was a stranger whom you had married, of whom the only thing you knew was his noble title and name.

In the days following your marriage, unfortunately or fortunately, Aegon didn’t even speak to you. You didn't have to share a room, so it was easier for him to completely ignore you while he went about his ways.

You had to admit that the only good thing about having taken this trip was the beautiful landscapes that King's Landing offered you. Your room had a direct view of Blackwater Bay and you spent several days looking out the window at the beautiful sea. Sometimes you could watch Prince Aemond ride his dragon, and honestly, the size of the beast scared you a little. You hadn't had the chance to observe Aegon in Sunfyre yet but if he was as impressive as Vhagar, then he would be quite a sight.

A week passed, then another and another where you were nothing more than a guest in the palace. You didn't talk to anyone, you ate dinner alone, you barely saw the outside of the castle. Sometimes you went to the Sept, pretending to pray, but really just killing the endless boring hours of the day. You were somewhat lucky if you found Helaena, the most sensible and calm within the royal family, because you had pleasant conversations with her. When you met the queen it was a little more difficult, because she asked you endless questions in which you had to fake the answers. How could you be fulfilling your parenting responsibilities if the capricious prince wouldn't deign to lay a finger on you?

After a month, Alicent seemed to take matters into her own hands and forced her eldest son to take you to sleep in the same room as him. However, Aegon seemed to want to blame you for something you hadn't chosen. He never spoke to you and every time you went to bed, he would stand with his back to you as far away as possible. And as if that weren’t enough, he had explicitly ordered his guards not to allow you to leave the room unless it was in his company. It was his way of punishing you, of getting even for the complaints of his mother and grandfather regarding his lack of interest in marriage.

“My mother wants us to attend a dinner tonight” you were so unaccustomed to hearing his voice addressing you that it took you a second to process what he was telling you “I will talk to the maids to bring you a suitable dress.”

You didn't know what to say. You didn't want to go to that dinner, nor did you want to be with him, or wear one of those tight, annoying dresses. Aegon, noticing your silence, deigned to look at you and in your eyes he could see the aversion you felt for him. It was something difficult to mask and he had seen it on so many faces that it was nothing new.

“As you wish, prince.”

A bitter laugh came from your husband's throat.

“Don't be a hypocrite, for God's sake. I know you hate me as much as I hate you. Save appearances for guests, not in the chambers."

You wouldn’t have had the courage to admit out loud what his majesty had said, but you didn’t dare to contradict him either. You had to play the role of a self-sacrificing and suitable wife for the man if you wanted to keep your honor, but above all your head.

You tried, with all your might, to see some quality in Aegon that you liked so that you could treat him in a better way, which always resulted in something useless. Perhaps if he had been nicer to you, you could have known how to forgive his faults, but even that wasn’t granted to you.

The dinner was mostly family-oriented, with the guest of honor being from House Baratheon whose purpose was to discuss some political matters with the king and queen. Due to his health, Viserys didn’t usually leave his room more than necessary, however, that night the occasion warranted it.

“Lady Tyrell, how is your stay in King's Landing?”

The king had a reputation for being gentle with his guests and was the first person to ask you a personal question, so the smile you showed him was genuine.

“Very pleasant, your grace. The servants treat me as well as possible and I must admit that the views from my room are beautiful. Your dragon is impressive, Prince Aemond, by the way.”

The boy, who wasn't all that expressive, just looked at you for a moment and tilted his head down slightly.

“I'm glad you like it, princess.”

"And my son? How is our Aegon treating you?”

That question was more complicated to answer, since it required expressing a lie. Everyone present focused their attention on you, except your husband who had been staring into nothingness for a long time.

“Very well, my king. He’s a good husband and I am happy to have been able to unite our houses.”

The aforementioned snorted, incredulous at what you were saying at the table, and took a long drink from his glass of wine.

“And I hope very soon you can give us strong and beautiful heirs.”

Although that was intended as a compliment, you felt the weight of that responsibility pressing down on you again.

“I wish the same. It will be an honor to serve the crown and bear the progeny of a house as formidable as yours."

The queen was pleased with your answer and for a moment felt sorry for you. She knew her son well, so deep down she knew that it wasn’t a gift from the gods to be married to him. The rest of the table looked at you curiously, wondering if you were serious, trying to be ironic, or just trying to play the good girl role.

Aegon, as expected, became intoxicated during dinner and when Queen Alicent announced that she was going to retire to sleep you thought it prudent to do the same. Your husband, however, had other wishes.

“Stay here,” he asked, his voice serious.

When he was drunk he looked you up and down, probably evaluating how worth it would be to decide to strip you naked and fuck you once and for all. Your body in the dress you were wearing looked better with a few drinks on him.

“I think it would be best to retire, my husband. This way you can stay with the men to chat and… drink”

“But I want you to stay here to keep me company,” he insisted, holding your wrist tightly “Or don't you want to please your prince?”

It wasn’t a loving request, but one for control. He wanted to have you there only to demonstrate his power over you, without paying attention to you or talking; only as an ornament.

“Aegon, enough,” Alicent interrupted, observing the scene that had begun to unfold. “Daughter, let's go to sleep. “I will accompany you”

“Fine, do whatever you want,” he spat contemptuously, abruptly releasing the wrist that was holding you. There was hatred in his eyes, but also pride.

The queen said goodbye to everyone present and then offered you her hand to take you away from there. You spent most of the way in silence, walking through the long, wide corridors of the fortress followed only by the faithful footsteps of Ser Criston Cole.

“You must be patient with him” he began to say “He is a particular man and sometimes… difficult, but I know that with your docile character you will be able to deal with his temperament.”

What did she know about your character? She didn't know you at all.

“So it shall be, Queen Alicent.”

“I understand what you are going through, dear. We both come from the same lands to endure the difficult task of accompanying a monarch. But it is our duty to carry it out with all the honor and temper worthy of our homes. Of course, I can trust that as a woman you will be able to help him fulfill another of the most important marital commitments, such as having children, to maintain the lineage and blood. For a virgin like you, Aegon may be rough, but... patience and resilience are among the best virtues. A woman in royalty must endure these things to give the best to the people.”

You had never wanted to be a princess. And just when you thought the queen was showing you compassion, you realized that she was only looking out for her interests and those of her family.

"Thanks for the advice. I'll keep it in mind"

She smiled and immediately left a kiss on your forehead, which could have been taken as a maternal kiss but which you didn't like at all. The longer you can postpone suffering, the better. If Aegon didn't even want to look at you, it was perfect.

That night, as soon as you touched the mattress and the silk sheets that decorated it, you began to cry until you fell asleep.

SECOND ACT: CONTROL

Time passed again and although the punishment of not leaving your room was not revoked, you found multiple activities with which to entertain yourself in the prince's absence. You filled your mornings and afternoons with reading, writing, knitting and embroidering. The nights were even more boring because most of the time your husband wasn't there either.

Rumors that you hadn’t yet consummated the marriage had spread through the halls of the palace and soon the smallfolk would murmur too. After all, the people couldn’t entertain themselves with anything more than the gossip and the plays that were going on in the poor neighborhoods, making fun of royal affairs.

You no longer even had the energy to deny those accusations and Aegon had given you the perfect opportunity by throwing you out of his room and refusing to leave the four walls of yours: if you didn't leave there, there was no way anyone would question you. And since you didn't have family inside the Keep, you didn't have any visitors either.

One night, however, your husband surprised you by entering your room. It had been days since you two had seen each other and his staggering around the room warned you that he was drunk again. You often wondered how he resisted drinking so much and the long-term effects it would have on his health, but right now your mind could only focus on the fear of what he might want in that state.

“Good night, dear,” he drawled, sounding as sarcastic as possible.

You were in your nightgown and you were carrying in your hand an old book that you had been reading and that you threw on the nightstand as soon as you saw him approaching you. You didn't have time to say or do anything else when he had already approached you in giant steps to grab you by the back of your neck and start kissing you. He was abrupt, careless, with his mouth smelling of wine and tasting even worse. You wanted to cry from helplessness.

“It's what everyone wants, isn't it?” he murmured, separating himself from you, but still holding you by the hair at the back of your neck. “A marriage arranged in a couple of days to form alliances. And that's it, my life was ruined thanks to my father wanting your stupid castle to expand his domain."

The truth is that couldn't be further from the truth. Viserys’s ambition had never been that, as he had been so little involved in the process that he simply didn’t care who his children were or were not married to. Except for Rhaenyra, of course.

Aegon continued:

"I didn’t want this. I didn't want to marry you, or anyone..."

“And you think I do?” you confronted him.

You were tired of the insult, the humiliation and him ignoring you as if you were worthless; even if that was what a husband did. And the most likely thing was that your words would be forgotten due to alcohol or that they would put an end to the wait for your suffering to begin and Aegon decided to take you once and for all.

“You have nothing to lose, prince,” you continued. “You get drunk as much as you want, you run away from your responsibilities and walk everywhere when I have to stay locked up here all day just because you want me to. I have to endure the suspicious looks of everyone because I still don't have an heir in the womb while you go and fuck your whores."

“I'm the prince and I fuck whoever I want, did you hear me?” he hissed. The grip on your hair had already begun to become painful and a few tears slipped down your cheeks “And I stop fucking whoever I want too. I'm not going to please anyone by getting you pregnant. There they will see if they come and force me to put my cock in you”

“Do you doubt that, your grace?” you exclaimed bitterly “Doubts that will force us to conceive?”

“So that's what you want? Do you want me to do it?”

“I want to go home. That is what I want. But my father used me as a bargaining chip and that's why I can't do anything."

“I'm sorry it was like that. If I had chosen my wife, I would surely have chosen someone prettier and more educated than you, but I can't do much either."

Once again, the man pushed you until your lips joined his and the same discomfort settled in you. He didn't kiss you with love, but with fury and violence to the point that you had to push him away when he bit you so hard that a trickle of blood began to come out of your lower lip. Aegon was also stained by it and with an acidic smile he ran the tip of his tongue all over his mouth to remove any traces.

Looking at you he didn't look happy, but he didn't look angry either. He just seemed fed up.

Everyone knew, or suspected, that the prince was very capable of taking sexual advantage of any woman. He had done it before with maids and prostitutes and had slept peacefully throughout that time. However, there was something about you that encouraged him not to. He didn't even think it was something about you specifically but about the situation, because he wanted to do the opposite of what he was ordered: if everyone ordered him to take you to have an heir, it automatically became an unpleasant act and at the same time that he refused.

He was hurt, not because of you but because of years and years of abuse and neglect. He didn't really know you at all, he only knew what you represented.

You were just the unlucky one who had married him.

"I hate you. I hate that you are my wife and you are not worthy of me even touching you” he snapped with disdain. You were still fighting to keep the tears inside your eyes and his vision had also blurred slightly “I wish I had never met you.”

“The feeling is mutual, your grace,” you expressed, your voice breaking. If it was an offense to the crown, you wouldn't even care anymore and if he killed you right there you wouldn't regret it too much either.

Aegon looked at you one last time before staggering back out the door without another word, closing it behind him with a loud gesture and leaving you alone in the room. The reality that you had escaped, once again, from being raped by the man fell on you like a bucket of cold water and your knees weakened until you fell to the floor.

You were hurt, tired, and defeated by the stress of the situation and the fear that had washed over you the entire time. Luckily he was gone, otherwise you didn't know if you would have endured what he had to do to you. It was better to have him busy in a brothel than to have to endure him in your bed.

You wished you could talk to someone and cry on a loved one’s shoulder, only to realize a second later that that was impossible. Aegon was your new family, now you belonged to the Targaryens and you would have to do as they wished.

Anger completely overwhelmed you to the point where you stood up from your seat and began throwing pieces of glassware all over the room, in a violent outburst at what had just happened and the way you felt. None of the guards outside your door dared to come in to check on you and soon enough you fell back to the ground, exhausted from the effort.

As you cried, perhaps for the umpteenth time since you had been married, you thought about how you would never be able to love Prince Aegon. Not even if you tried.

THIRD ACT: PAIN

After months, the inevitable arrived. The truth was that the first time you felt sorrow and anger, but the following times it became more tolerable. Not because it was better, but because you began to get used to it. Aegon didn't change his attitude towards you one bit. You indeed spent more time together, although that didn’t mean that you got along better or that you had begun to have more sympathy for each other.

The only advantage was that you had started to be friends with some people in the palace. Your sister-in-law, to begin with, as well as some of the maids who were in charge of looking after you, as they turned out to be your only company during those days. Those distractions were more than enough for you, considering the situation you were in, and they kept you sane as time went by.

Almost like a punishment from heaven, it seemed that you weren’t pregnant yet, since your biological processes seemed to continue working to the letter. That meant that, unfortunately, you would have to keep trying; when Aegon was lost enough to forget who you were and you had to stand still as a statue to let him loom over you.

You often liked to imagine what your life would have been like if you had stayed in Highgarden. Nobody knew it yet, but there you had found your first love and although it never went beyond a few kisses, you treasured the memory with particular affection. You had always wanted to marry a sweet man who loved and respected you, who would give you your place as a wife and adore you day and night; someone with whom you could feel protected, cared for, but above all happy. You thought, naively, that that boy you had met and who was nothing more than a commoner could have given you that life, but all those possibilities were nothing more than fantasies in which you tried to lock yourself in to feel less miserable with your unpleasant reality.

One night Helaena had invited you to a modest dinner in her company that you couldn't refuse, since none of your husbands were present and some time with friends could clear your mind. You didn't even know where the prince was, although it was expected that he was spending some time in the town with his friends.

“Sometimes I feel sad about our situation,” said the blonde. You were in the privacy of her chambers, not even with the maids present, so confessions like that were allowed “But I am happy that you are my friend, something that wouldn’t have been possible otherwise.”

“I'm glad to talk to you too,” you smiled sincerely. “You're the best thing I've found around here.”

“My brothers aren't that bad, they're just… well, we've had a hard life. And that's why they behave like that."

“I think there is no justification for being a…” idiot, you wanted to say, but you had to remember that you were in the presence of the princess, “a person who is rude to others. But I guess that happens with royalty, right? They do what they want without consequences”

"I guess so. Kings, princes, the heirs, lords, dukes…”

“Okay, I get it,” you laughed bitterly “It's probably a masculine quality.”

You never thought your sister-in-law would have that kind of humor and to be honest, most of the time she was a comic relief for the situations you two were going through. Sometimes her prophecies scared you, especially the way she phrased them, but you wanted to think that her premonitions would never affect you directly.

When you finally got tired of chatting and the food was finished, you decided to return to your room, so you could have a peaceful night's rest. It was raining outside and thunder echoed in the distance, making the atmosphere slightly gloomy, but at the same time cooling every corner of King's landing.

The novelty of your position was no longer important enough to require you to be escorted by guards twenty-four hours a day, so you were able to slowly walk through all the corridors that led to your sanctuary. It was modest but cute, although not on the level of Aegon’s.

A man was guarding the door and you bowed your head to him to let you pass, which he did without any opposition. Once inside you got rid of your shoes and unbuttoned your corset, not caring that the room was almost in darkness; only the moonlight illuminated from the window. You took a few steps forward and squealed when you discovered that there was another person in the room, sitting at the small table with a drink in his hand. You would have started screaming for help if you hadn't noticed that said intruder had silver hair falling like a curtain over his face.

"Your grace?" you asked cautiously.

It isn’t usual for Aegon to drink in your room, as he preferred other places with more interesting company, and when you didn’t receive an answer you approached slowly. You thought that at best he had simply fallen asleep and at worst he would be dead.

At first his long, wavy hair covered your view of his face, but when he noticed your presence he raised his head and then you could see him. His features became clearer as lightning illuminated him from the outside and for a second you were horrified.

His cheek was red and a trickle of blood was dripping from his nose, however, what surprised you the most was seeing his eyes completely swollen.

“For the seven, I… I'll go call a maester”

“Don't even think about it,” he exclaimed hoarsely, seeing that you were already rushing towards the door.

Your husband didn't sound like his usual angry tone, but rather he seemed... hurt.

You thought for a second about what the appropriate reaction to the situation was. You couldn't leave the room because, in addition to the guards murmuring, it would be impolite to leave him in that state; also, where would you go? If you ignored him, he would probably take it as an insult and he had already made it clear that he didn't want to see someone who could take care of those injuries.

You hated him, it was true, but you weren't an insensitive monster either.

"Who did this to you?"

Aegon was surprised by how soft, even kind, your question sounded and the intoxication gave him some courage to answer.

“My mother and my grandfather. Mostly my mother, my grandfather rather dedicated his efforts to reminding me how useless I am”

You didn't know what to say. You never believed that the queen would be capable of hitting one of her sons like that. You didn't believe it from any mother, actually.

With some trepidation you took one of the chairs and placed it in front of him, expecting him to immediately push you away or ask you to get out of his sight. However, the prince didn't seem to have enough energy to do any of those things.

He had a lost look on his face and tears began to run down his face.

“Nothing… nothing I do pleases her. Neither to her, nor to my grandfather. All the time they are pressuring me, demanding me, yelling at me. Apparently Otto still hopes that my father will name me king, but I've never wanted that. They blame me for drinking all the time and how do they expect them not to? My father cares so little about me and my mother hates me. All his life he has hated me. She does it, my brothers… and so do you. My own wife hates me. Everyone… everyone who knows me does it”

You were silent for a moment.

There were mixed feelings inside you, because you couldn't forget the mistreatment that the man had given you during those months, nor the way he used you for his pleasure. He was right when he said you hated him. However, there was a compassionate part of you, deep down, that felt sorry for the man's state.

“And sometimes I just want to be dead. I just wish all the shit would go away and drowning in alcohol and dying would take away Alicent's problem and allow her to focus her attention on something better”

His gaze lifted and he looked at you with crystallized eyes.

“Maybe you should poison me one day. So your suffering would also end”

“Your highness, I cannot do that”

“But would you like it? Do you hate me enough to wish me dead?”

“Of course not,” you said quickly.

"Liar. You lie like everyone else. You want me dead”

You knew that saying something negative at that moment, in the state he was in, could result in him making some incoherence that you would be blamed for the next morning. So it was best to act cautiously.

“I don't think anyone wants that”

“My mother does. My father, Rhaenyra does it, and so does her stupid new husband…”

“Your grace…” you interrupted him harshly. Listening to him sink into his self-indulgence was too much to bear “You better go to sleep, don't you think? Now you're not thinking clearly, you'll feel better in the morning."

But Aegon seemed to be lost in his own thoughts, oblivious to anything you had to say to him.

“I guess I just wish someone wouldn't completely detest my existence, you know?”

Aegon had done terrible things to you, of course, but seeing him at that moment made you wonder if all of this was the product of poor parenting and psychological abuse that had been perpetuated for twenty long years. You couldn't say your father loved you, not after what he had done, but at least he hadn't constantly hurt you as the man in front of you had. You knew better than anyone that hate had to be healed with empathy and for a brief moment you felt soft for him.

Once Aegon was a small child, without sins, without accumulated hatred, without evil... and apparently that frightened child hadn’t been completely buried, because it was him who cried inconsolably and saw death as a viable alternative to end that suffering. However, there is no redemption without guilt, right? You don't get to heaven without first repenting.

You stayed silent for a long time, listening to him sob, and when you gathered the courage you spoke:

“Prince, can I be honest with you?”

You had spoken in a low and benevolent voice, while you slid from your chair until you were kneeling in front of him. The boy didn't even want to take advantage of that position for a sexual act, he was simply too tired and drained to think. You placed your hands on his knees and seeing that he nodded, you continued:

“You say you wish someone wouldn't hate you, but have you ever made an effort to do so? Or have you even wondered why people feel that way about you?”

“It's something natural for them”

“I didn't feel it,” you said, honestly. You hated the idea of getting married out of obligation, but if he had been different from the beginning maybe your feelings for him would be too “And you made me feel it. With your contempt, your humiliations, your punishments…”

“If everyone thinks you're a monster, what's the point of contradicting them?”

“And then you prefer to agree with them?”

You were probably taking too many liberties with the prince, but you would never have a chance to talk to him like that again. He was vulnerable and therefore less defensive than normal.

“Every person is responsible for their actions,” you continued. “You can't change how the queen or king feels about you, but you can choose to offer something better to others. If it’s your desire that people not hate you, that won’t happen overnight just because you tell it to. It takes time, effort and above all it requires kindness. If you live regretting the concept that people have of you, without doing anything to change it, then you will live a lifetime of dissatisfaction. If you seriously want someone to feel happy about your existence then pursue that goal, don’t expect it to be granted to you as a divine work.”

A deeper cry began to well up from the man and you almost thought he would lean down for your hug. Still, he didn't.

“I don't know how to be someone else. I have always been this”

“Not always, that's for sure. Water that stagnates rots and becomes a swamp. The one that runs, on the other hand, becomes a river and flows into the ocean.”

You raised the handkerchief you always carried and, in an act of kindness that was also intended to be an offering of peace, you gently wiped the tears and dried blood from his face. Aegon squirmed as he had never experienced that kind of care.

“You just have to ask yourself: what do you choose to be?”

For an endless moment he watched you. His judgment was clouded by drunkenness, but he wondered if he wasn't hallucinating and you were simply the voice of his conscience telling him something he had never wanted to accept.

It was easier to blame others for his mistakes, to justify himself by saying that everything about him was his mother's fault and that if he behaved the way he did it was only a defense mechanism. Aegon had never thought about how his treatment of women was a direct consequence of Alicent's upbringing: if his own mother had hurt him, why wouldn't other women do the same to him? And since he was convinced that they were all going to do it, he preferred to turn them into objects that he could use for his benefit.

He was so drunk and so exhausted from all the crying he had shed that he simply pushed your hand away from his face and stood up from the chair, without saying a word. You, now standing, saw him begin to undress and the first thing you thought was that he would seek to heal his sorrows by having sex with you. However, he only got rid of the essentials and then lay on his stomach on the bed. Without any choice, you took off your clothes for the day, put on a nightgown and also lay down on the mattress to sleep.

You were sure that the next day Aegon wouldn’t remember anything and you weighed the possibility of the whole story repeating itself, in an endless and painful loop for the two of you. And if you were right, it would be a shame if you had to live like this for the rest of your days.

FOURTH ACT: REDEMPTION

“Do you know where Meryna is?” you asked one of the maids who had come in to change your bedding.

“No, your grace”

“I'm starting to get hungry and she still hasn't brought my breakfast,” you exclaimed sadly.

You had woken up a while ago and had gotten dressed to go for a walk after eating, to see if this would cheer you up a little. It had been a few days since Aegon had opened up in the privacy of your room and after that you had barely seen him, much less spoken to him. You believed that everything was due to a matter of pride or even shame for what you had witnessed and you simply didn’t give it importance, because you knew that eventually he would approach you again. You just had to wait for him to want to do it.

Almost as if by summons, the black-haired girl appeared through the door, looking agitated and embarrassed by the delay. Furthermore, she came empty-handed.

"Princess…"

“Didn't you bring breakfast?” you asked, still sounding cordial but slightly surprised.

“I'm very sorry, it's just that Prince Aegon asked me to bring the food to the royal dining room. He is waiting for you there, he told me to come and get you.”

He hadn’t mentioned requiring your presence for any breakfast and, according to you, there were no guests in the palace to accompany. The two women noticed your dismay and Meryna stood waiting for a response.

“Did he tell you why?”

“No, your grace”

"Good. Then tell him I'll be there in a moment."

You only took a few minutes to change your dress, one more suitable for being in the presence of the prince and in case there was a guest you didn't know about. There were no guards at your door so you were able to walk to the dining room by yourself and were surprised to see that only your husband was at the table. He had an expression that you interpreted as a mix of impatience and nerves.

“Oh, you finally arrived. Sit down. You, bring the princess something to drink,” he ordered a maid. He used to call you that in the presence of guests, but it was rare for him to have that courtesy when alone.

“Are we waiting for someone?”

"No. I just thought you might want to have breakfast together.”

You were already sitting next to him, and for a second you watched him with a frown. Had he hit his head somewhere or why was he acting so strange?

“Do you prefer juice or wine, your highness?

"Juice"

“And bring her some strawberries,” Aegon exclaimed.

There was something about the situation that scared you, because you imagined that he wouldn't be treating you so kindly without wanting something in return. But you were already his wife and he did whatever he wanted with you, what more could he want from you?

You looked him up and down, as if searching for some sign, but he looked completely normal. He was wearing one of those full black robes he was used to, with a golden chain with emeralds decorating the hem of his neck and a belt accentuating his figure. The dark circles in his eyes were pronounced, as always, but the look was not that of someone angry; you would even say that he looked somewhat passive, even sleepy.

While you were thinking about all that, you remembered the last conversation you had had with him. You feared that madness had finally exploded in your husband and the food you were about to eat was poisoned, as he had suggested at the time. Perhaps out of courtesy he was waiting for you to take the first bite and, trying to control the trembling in your hands, you took a portion of the cold cuts on your plate to put it in your mouth. Luckily the food didn't taste different and after seeing that the man ate it with the utmost calmness, you assumed that it didn't contain any poison either.

There was freshly baked bread, jam, some cheeses, the aforementioned cold cuts, a variety of fruits, scrambled eggs with fresh herbs and chives, as well as some stuffed buns for dessert. It was a mini banquet and as you ate it you couldn't help but wonder why this show of kindness was due.

Aegon didn't seem to have any intention of talking and you didn't try to force him, not wanting to either. The atmosphere was one of peace and tranquility, one you had not experienced since your wedding day until now, and it was a very different but strangely pleasant feeling.

It was just a couple sharing breakfast time, but for two people who come from such a broken home it felt like a totally new experience.

You continued in silence until most of the things served were finished, leaving only what wasn’t to your palate's liking or that your body was simply no longer able to ingest.

“Do you need anything else, your majesty?”

“Clear this table, we won't eat anymore,” he said to the maid, nonchalantly pointing to the leftovers you had left. Then he looked at you “Satisfied?”

"I am. Everything was delicious”

“I want us to do the same tomorrow. I will send a maid for you, so get ready soon,” he said decisively.

Then he got up from his chair, stretched a little, and left the room without saying anything else to you.

You didn't see your husband the rest of the day, but the next morning he kept his promise without fail. Although the breakfast menu was different the routine was the same and again it made you wonder what the reason for it was.

The next day he also requested your presence for breakfast and you concluded that he intended to make it a habit. For the rest of the morning you were supposed to dedicate yourself to your activities, but after a week of following that routine Aegon informed you that he had other plans for you.

“I want you to come with me for a walk.”

"To the exterior?"

"Yeah. I have training with Ser Criston but I don't wish to attend, so you will be my excuse. I'll tell him that the princess wanted to go for a walk and that I couldn't let her go alone."

He was telling you that lie almost like a childish prank and you would swear he was about to smile.

“Huh, okay. If you want it, we will”

You were still confused by his actions, because in all the time you had been there it was the first time he treated you decently. You didn't know if he was still drinking in large quantities, but at least when he went to sleep he no longer reeked of liquor in the same way. And all that week he hadn't forced you to have sex with him.

What had motivated the prince to change his way of behaving towards you?

"Do you want to go to the beach? I will order a couple of horses to be saddled for us” he exclaimed when you had already left the dining room.

You couldn't refuse to go to the bay, because in your entire life you had never seen the ocean and your curiosity was greater than any other feeling. Besides, you loved horses, and being with them might even make you feel better.

Aegon did as he told you and soon enough you were in the stable. He had ordered a beautiful white mare for you, with a silver mane the color of your husband's hair and a formidable build.

You approached to pet the animal, carefully, and tensed completely when you felt another body behind yours. Until that moment you hadn't realized how warm your husband was.

“She's pretty, right?”

His voice sounded at your ear level, as he had also reached out to touch Frostfire’s hair.

"She is"

“I guess you know how to ride,” he muttered under his breath and you let out an offended sigh.

“Of course I do. Highgarden is the heart of the chivalry of the seven kingdoms”

After saying that you turned your head just a little and met his gaze, indigo eyes with hints of lilac looking at you carefully. You could feel his breath against yours and at that closeness your cheeks had already turned red involuntarily.

He separated from you and then went to choose his horse, a black thoroughbred with beautiful braids, to get on it and ask the guards to open the door for you. You almost managed to sneak away, but Ser Criston stopped the two of you just before you could do so, claiming that he had a scheduled practice with the prince.

“I'm taking my wife to Blackwater, she hasn't had a chance to visit since her arrival.”

“But your grace, your father…”

“We will continue with training later, Ser Criston,” he said firmly.

“Will you go to Blackwater without an escort?”

“I will”

"That's impossible"

“Don't worry, I don't want to be accompanied. Just rest for now.”

“But you are the prince.”

"Exactly. I am the prince and I want my orders to be respected."

The boy was a smug son of a bitch when he put his mind to it, just like now. The man had no choice but to obey the words and then the two of you were able to leave. You could get there on foot, but Aegon had felt like riding and had wanted an alternative to quickly escape if something went wrong.

You walked along a path that still belonged to the Red Keep grounds, so there was no great danger of being attacked along the way, and you soon reached the bay. It was even more beautiful up close and as soon as you got off the mare you forgot any courtesy towards your husband, as you rushed towards the shore to watch the waves crash. Your pumps and dress were soaked when the water reached your calves, but it didn't bother you too much because you were happy for the reason.

“Have you never been to the ocean?”

“I'm afraid not, your grace. There was never any business that required me to be on the coast of The Reach and I have always lived surrounded by hills and forests. I had seen some rivers, but…”

Before you could continue your story you staggered because of a wave and to avoid falling you tried to hold on to whatever was within reach, which turned out to be the man next to you. He supported you from the elbows with his strong arms.

“Oh, I'm so sorry.”

“It’s okay,” he laughed. For the first time in your presence, he had laughed “But we should get away from the shore. I wouldn't want to take you back to the castle all soaked”

You heeded the boy's advice and, still leaning on him, walked towards the sand. The sky was slightly cloudy, so the weather was perfect for walking around without any discomfort.

“I've never visited Highgarden, is it as impressive as rumored?” he asked, as he began to walk in the opposite direction of the Red Keep.

Although you never believed that the prince would be interested in such things, you began to talk to him about your hometown with particular emotion. You told him about his surroundings, about the castle and you also told in greater detail the gardens that once belonged to you and were full of golden roses, as was the emblem of your house.

You were surprised by how attentive the boy was to everything you had to say to him and for the first time since your arrival, you didn't feel like a stranger in your own skin. Talking about your home was like remembering a part of yourself, as if you were showing him your insides through stories of the beautiful hills where you had ridden so many times.

“Everything sounds wonderful,” he concluded. The sea breeze had already ruffled both of your hair and he took advantage of this to brush a strand out of your face “Someday I should go visit it”

“Yes, maybe you would like that” you exclaimed smiling. You had come too far and it was time to walk back, towards where you had left Frostfire and Moonshadow tied up “Your grace, may I ask you a question?”

"Yeah"

You opened your mouth to ask him why he was doing all that and why he had suddenly started showing so much interest in you. You wanted to know the reason for his unexpected kindness and his abstinence from activities that weren’t very pleasant for you. But before you could speak, you took a moment to observe him. His skin looked paler in the light outside and his silver hair waved in the wind, however, what caught your attention the most was the serene expression on his face.

Although you couldn't say that you knew Aegon, the time you had lived together had shown you that his personality was extremely challenging. If you pointed out that he was being nicer to you and questioned him about it, he would most likely revert to his old behavior towards you simply on a whim. So no, you couldn't ask him about anything or you'd ruin the minuscule part of a good relationship you had managed to build.

“I was thinking... Do you think we can one day bring golden roses to the royal gardens? Green and gold are part of your emblem too and that would beautify the place. I could take care of them, if you want.”

“That's a good idea,” he exclaimed happily. You had already turned around to return and you calculated that it must be after noon “I will order them to be brought in as soon as possible, in the hope that the hot weather at King's landing will not ruin them”

“I hope not,” you said, although a little less enthusiastic than before.

You had been lost in thought after the appearance of that question that you did not verbalize and suddenly Aegon feared that he had made some mistake. You walked a few meters in silence, until this state was unbearable for his majesty and he stopped you by holding your shoulders. You were about to ask what had happened when he pulled you against his lips, stealing your breath. It was still a rough kiss, but this time less desperate than before. His hands went down to your waist and held you to his body until there wasn’t even a centimeter of distance left, with your belly touching the heat of his stomach.

“Still no signs that you are pregnant?”

You thought that, perhaps, your answer was in that question and that the only thing the man wanted was to convince you to hurry up the matter of producing an heir.

“I'm sorry to say no. It's very unfortunate."

“We'll have to keep trying,” he said, shrugging his shoulders as if he wanted to downplay the matter “Mother insists on it.”

“Has your mother always been like this to you?”

"What are you talking about?"

“It's just… she seems to have everything under control all the time.”

You couldn't be further from the truth and rather than describing it that way Aegon would have said that she was controlling. She wanted to have things under control, but she couldn't and as an example was the eldest prince himself, whom she had never been able to persuade to behave the way he did.

“Well, she is the queen. I guess that's how she must be” he exclaimed without much encouragement. He was still holding you by the waist and was surprised by how intimate that position was. “But we better get back, they must be wondering where we are”

“Maybe they even think I ran away, taking advantage of the fact that you weren't there to watch me,” you joked.

"Would you do it?"

"Do what?"

“Run away”

You looked at the man, incredulous, because it was stupid to think that if you were planning to run away you would just tell him like that. That was the characteristic of it, that it was surprising and hidden.

“Why would I do, your grace?”

“Maybe because I'm a bad husband,” he said quietly. You weren't understanding the game Aegon was playing and it was driving you crazy.

“I wouldn't dare do it. I have nowhere to go and I know I couldn't even get through the doors without your majesty noticing,” you replied.

The prince didn’t want pragmatic reasons like that, but rather his question was more aimed at whether it was your will to abandon him.

Against all odds a couple of raindrops began to fall and very soon a storm had already brewed over your head. It was useless to run, but you did it anyway and Aegon held your hand to prevent either of you from falling due to a trip. Somewhere along the way you lost one of your pumps and at this you began to laugh and he, infected by your joy, did the same. It amused you greatly to think of the face the queen would make when she saw you enter the castle, with her eldest son soaked from head to toe and your clothing incomplete. But you also laughed from the joy of feeling so alive in that moment. You felt like a girl playing in the rain and despite the coldness of the falling water, you felt a certain warmth traveling from the tips of your fingers to your chest.

Although he was sure that you were an excellent rider, your husband insisted on taking you on his own horse to avoid any accidents and you agreed without complaint. His body sheltered you all the way to the Red Keep and once there, under the roof, he helped you down from the chair with extreme care. You didn't think he was that strong until you felt him grab your waist and place you on the floor effortlessly.

“Ask the maids to prepare a bath for you, or you will catch a cold,” he said, putting on your back a cloak he had found hanging on one of the walls.

There was the hint of a smile on his face and seeing him behave like this towards you made you feel weird. You almost felt like he was trying to be affectionate with you, even though he wasn't quite succeeding.

“You should do the same,” you exclaimed softly.

Motivated by the kind moment you had shared, you reached out to brush away the wet hair that had stuck to his face and he shivered at your touch. It was the first time you touched him that way, out of conviction and with care.

“Your majesty, Lord Hand is looking for you. He says he needs to talk to you urgently."

“My grandfather,” he sighed at you, as if wanting to apologize for the words the guard behind you had just said.

He gave the man Moonshadow's reins and then explained that someone had to go get the horse you had left in the bay, so you assumed your presence there was no longer necessary. You were about to leave when he stopped you, grabbing your arm somewhat roughly and looking at you with a feeling that you couldn't decipher.

“I'll go to your room tonight,” he informed.

You felt a little disappointed by the reality of having to share a bed with him, after so long without having done so, but you were grateful that he was at least warning you.

You nodded your goodbyes and he did the same, forming an unspoken agreement. You thought maybe that was why he had been polite to you, so he could get back under your bed sheets. But there was no point in doing it, he wasn't courting you to win your hand, but you were already his wife and he had made it very clear that he could do with you whatever he wanted.

Still a little confused, you were escorted to your bedroom, where you hoped that a tub with hot water and essences would be enough to appease all those doubts that were growing in you.

FIFTH ACT: LOVE

At some point Aegon would get tired of all this, you were sure. But while that moment arrived, you were thoroughly enjoying all kinds of attention you received from your husband. He kept his promise to bring golden roses for the gardens and although the queen wasn’t very happy, in the end they adorned some of the busiest sections of the place. You took that as an act of good faith, so you thought that maybe the thought of repaying him for some of the decency he was showing you wouldn't kill you.

There wasn’t a single breakfast that you skipped, except when the prince was required for political matters or had to travel. You were too proud to admit that you had begun to genuinely enjoy his company, as you still had some distrust due to how temperamental the man was. It wasn't all sunshine and flowers, as the young man still had some outbursts that made you fear him and reminded you that this was who you were really talking to.

His drinking habits hadn’t changed much, since although he was able to handle it during the first week after that period, it was inevitable that he would go back to his old ways and drink an entire jug of wine in a couple of minutes. With sex it was the same, because he continued to fuck you without signs of care and regularly when he was lost in drink. It amused you to think that perhaps that was the reason why you still didn't carry a child in your womb; that he was too drunk when you tried to be of any use.

However, as your relationship strengthened you could notice slight (you almost swore they were imaginary) changes when having sex. He was no longer as rough towards your body as before and tried to thrust into you a little slower, as if he wanted to lengthen the moment and not just unload into you and sleep like a baby after that. Maybe it was just that the drink made him lethargic, but he had even started seeking your lips in the middle of the act or kissing everything within reach of the skin on your neck. You didn't intend to spend much time analyzing his behavior because for you it already represented a victory that he had stopped hurting you after every time you had sex and, honestly, you didn't want to inquire about it. Once again you thought it was more prudent not to question the prince and simply let him continue behaving that way.

Until one night, things looked different for you.

When you heard your husband open the door, quite late at night, and saw him approach your bed, you knew that the same dynamic of nighttime visits would take place. Aegon, already hard as a rock, would kiss you a few times, undress, order you to undress, and then position on top of you to satisfy himself. Needless to say, under the confidence that being in the dark gave you and your husband's lack of interest, you looked away or concentrated on something else while your martyrdom was carried out. He would finish, lie naked next to you, and then sleep soundly with no memory the next morning of what had happened.

Aegon called your name, just to check that you were awake or otherwise wake you up, and you were surprised to hear that his voice sounded quite normal. He wasn't slurring his words like usual.

"Your grace?" you called back, propping yourself up on your elbows so you could look at him.

He did what was expected and as soon as he was far enough away, he started kissing you. You must have known something was wrong from that first moment, when he grabbed your cheek with his wide hand and offered you the most passionate kiss you had ever had. It is reiterated that Aegon was always somewhat careless in intimacy, but this first contact hadn’t felt as impatient as others, but rather was something more careful and planned.

Only one other man had kissed you like that in your life and although the feeling brewing in your chest must have been pleasant, the truth was that it wasn't. You had endured too much abuse from the white-haired man so your body didn't know how to react otherwise. That's why when he continued kissing you for longer than usual and then laid you down meekly, you couldn't do anything but tense uncomfortably.

You were only in your nightgown so there wasn't much difficulty in sliding the straps to the side, almost exposing your tits. Suddenly Aegon lowered his kisses to your neck, where his stubble scratched your skin. Knowing that he would be busy in that area, you turned your head away to focus your gaze on a tapestry on the wall. However, you got a surprise when you felt the prince move away from you and then a bigger one when he took your face between his fingers, placing his index finger and thumb on each of your cheeks to force you to look at him. At first you thought there was anger in his eyes, but after looking at them for a second more you concluded that the feeling was more like that of someone insulted. And why? you asked yourself. What had you done that had offended the prince?

“Why are you looking away?”

His question had a certain aggressive tone, but, at the same time, he sounded hurt. With that you confirmed that he wasn’t drunk or that, if he was, he had drunk just enough to make him feel slightly dizzy. You couldn't tell the way your eyes looked at him, but Aegon interpreted your expression as one of disdain.

Unbeknownst to you, he had his own whirlwind of feelings inside him, one that was driving him crazy and causing him to look you up and down while still holding you. He’d never been like this on another night, so you were at the mercy of knowing how good or bad that would turn out.

Suddenly he seemed upset, you would even say disgusted, and surprisingly stood up from his position. The cold air hit you where he had been before and you sat on the bed to watch him, completely confused by the way he was behaving.

"What's going on…?"

“You don't want this,” he spoke firmly. It was obvious that you didn't want to and you wondered how he had barely realized it. “Not like that… I… no. Not this way"

His babbling confused you even more and when you saw him walk away with exaggerated steps until he left through the door, you couldn't help but feel totally amazed.

What was the reason for what your husband had just done?

The feeling of being abandoned was more hopeless than having him fuck you would have been, and for a moment you even felt ashamed. Maybe he didn't like you anymore or he would just go and cure his frustration in the bed of a woman you didn't know.

He had watched you very strangely and the whole scene wasn't like him. You even pinched yourself just to check that it wasn't some strange dream, getting a moan of pain in response to your question. You thought that perhaps you were acting impulsively, but barely a minute later you put on a green robe over your nightgown and headed towards the door, still not knowing exactly what you were going to do.

“Where are you going, your grace?” the guard on duty asked, putting his voluptuous body in your way.

“Prince Aegon, do you know where he went?”

“In that direction, your majesty. But I'm afraid I must recommend that you return to your room, it is dangerous to walk around the palace at this time."

“But I wish to see my husband,” you said firmly.

The man let out a sigh and then slid to the side of the hallway, leaving you a clear path. Even so, when you started walking you felt his footsteps following you because he probably wanted to make sure that something didn't happen to you. You walked for a while, but you knew it was useless when all you found were locked doors that you couldn't knock on and that you couldn't open either. If Aegon was in any of those rooms, you wouldn't know it. Defeated, you returned to your room and, as expected, found it empty again.

The next morning there wasn’t a single word about that event, but it was present in your mind throughout the day. You had already lived with him enough to realize that something was bothering him, however, upon noticing that he was less talkative during your usual breakfast, you decided to give him time.

You were about to leave the table when he stopped you, asking you to take your seat again and looking at you seriously.

“I have to travel for a couple of weeks,” he informed you. You were surprised to hear that he almost sounded sad “The king is required on some business and since my father can no longer travel, I will have to do it.”

“I hope the entire journey is favorable and the visit profitable, your grace,” you exclaimed cordially. However, your husband didn’t seem pleased with it.

One of his hands slid to hold yours, with a strength that surprised you. There was urgency in his grip, like he needed to hold on to something.

“Is that all you have to say?”

A couple of wrinkles appeared on your brow, as you clearly weren't understanding what he expected of you. Accompanying him would be reckless and you didn't know if he wanted you to keep him there at King's landing.

During those last months something had changed in the man's face, because those eyes surrounded by purple marks no longer saw you with the same aversion as the first time. And it disheartened Aegon that his attempts to please you were yielding no apparent fruit. He was giving you time, effort, and being kind to you like you had said was necessary, but he still couldn't help but feel that you still considered him a stranger.

He had been patient because he thought that, as time went by, you would begin to seek him out or not shy away from his touch. Aegon cared a lot about the physical, so every time he sneaked into your room he did so with the hope that you would welcome him with open arms and give yourself to him willingly. Countless nights he waited in his own room for you to show up to keep him warm and love him throughout the night. But it never happened and a part of him couldn't blame you either.

However, he was already tired of it. He wanted to make it clear to you that he not only wanted to give, but also receive. But forcing you to do anything would ruin everything; you had to want it.

“Have I said something that offended you, prince?”

“I just thought you would say you were going to miss me”

A laugh echoed in your throat at those words and for a second Aegon felt hurt, like you were mocking you. He was going to let go of your hand and walk away, insulted, but you squeezed his hand harder as a sign that you didn't want him to do that.

“I'm sorry, I didn't mean to laugh at you. I just didn't think that if I harbored feelings of that kind they would be of interest to your majesty."

“Do you miss me when you don't see me?” he asked now, allowing himself to be vulnerable in front of you “Or are you glad to have me away?”

You didn't know what those direct questions were about, because you didn't expect that a man like him would be plagued by uncertainty about knowing the answers.

“Not at all. I will always be willing to be with you whenever you want.”

“And you want to be with me?” he insisted.

“I think that what I want is not important”

“But I'm trying to make it so. I thought I was making it clear enough,”

He was angry, but not for the reasons you might think. It frustrated him that he was trying hard to improve and that your eyes continued to see him like that first time. Too many people were already observing him like that and he thought that, perhaps, since you were the most recent to do it, you could also be the first in whom he could manage to modify it.

You, however, were still too confused by his signs. Sometimes his attitude didn’t coincide with the intentions he had, since antipathy was often the only emotion with which he allowed himself to express and feel, accustomed to what he received during all his years of life.

All those months of effort were a direct product of the talk you had had with him, of that moment of weakness in which, instead of ignoring him like everyone else did, you had stayed with him. Aegon was aware that the treatment towards you was sometimes inhumane and he couldn’t explain how despite this you had wiped away his tears with such care, expressing nothing more than an act of integrity. Sometimes he even just imposed things on you to see if he could push you to the limit and he was surprised to see that you endured everything with honor and decency. You were good, something he could never be.

He didn't want to hear anything more and then let go of your hand, feeling rejected again.

"Majesty…"

"It's getting late. I have to go feed Sunfyre so he can endure the trip.”

“Will you travel by dragon?”

“How else would a Targaryen do it?” expressed obviously.

You were silent for a moment and then he stood up, ready to fulfill his obligations. In the afternoon he had already left, without emotional goodbyes or anything like that.

You had those weeks alone to reflect on everything that had been happening. You firmly believed that a cruel and evil person would always be that way, even if they hid it, because humans can’t change from one day to the next. Still, you had to allow Aegon the courtesy of admitting that he wasn't being a complete jerk lately.

You tried to think of any unpleasant moments with him during that week and although you found a couple, you realized that they had all been because of minor arguments or simply that one of the two of you had woken up in a bad mood. The hatred for the boy had been so ingrained in you that now it was difficult to decipher how much of it was due to things that were really happening and how much of it was a resentment carried from the past, at the beginning of that harmful relationship that existed between you.

He was no longer a mean man to you, he just sometimes had those logical slips for anyone who has never been taught to love. He didn't know how to care for you, how to talk to you, or even how to touch you properly. He had always existed alone and could still be seen reflected in his incessant desire for you to be the one to look for him, in his longing to know that you would miss him during his absence and in wanting you to look forward to his return. He wanted you to pay attention to him. He needed it.

One fine afternoon the vision of Sunfyre finally appeared in the bright blue of the sky, with you watching from the huge window of your room. He looked majestic, flying deftly and confidently with the rider above him grinning from ear to ear. Aegon had once confessed to you that he loved to fly on his dragon and he spoke about it with a devotion that completely touched you.

You thought about going to look for him, grateful that he had returned, but you were afraid that your presence would bother him or, in that case, that there would be murmurs about you. You didn't want to seem like a desperate wife so you thought it would be best to look for him at dinner time and in case he wanted to see you before, you stayed in your room all afternoon.

Once night fell, you put on one of your prettiest dresses and went to the royal dining room hoping to find him there, but it was in vain. Luckily one of the cooks had seen him and he told you that he was in his room, since he had ordered that something to eat and drink be brought there.

Determined, you made your way there and took a moment before entering. You hoped that the time away from King's landing had not hardened your lover's character, because it would be a shame to waste what you had built for some time and have to start over, or not do it at all, which would be even worse. Since there were no guards at the door, you were able to push the wood without any hindrance and then you saw it.

Aegon was sitting near the fireplace, his back to the entrance and leaning against a table that had a jug that you assumed was full (or not so full anymore) of wine. When he heard your footsteps he turned slightly and when he saw you, he kept a serene expression on his face.

“Hey,” he exclaimed quietly.

“The maids informed me that you were here” you explained and he nodded.

You noticed that he no longer wore his black doublet with the Targaryen emblem, he only kept the breeches of the same color and a mint-colored linen shirt that left part of his chest exposed. His white hair had some natural curls that fell delicately over her shoulders.

“Yeah. I don't feel like seeing my parents.”

“I understand” you assumed that if he hadn't wanted to see you he wouldn't have hesitated to tell you, so you approached him. Undecided whether you should greet him with a kiss or just stay to the side, you placed your hands on his shoulders and leaned a little to look at him “How was the trip?”

“It was good,” he responded with reluctance. “But my body feels completely crushed”

“Hm. It shows” you whispered, amused. The tension in his body was palpable and that's why you began to massage him, pressing hard just where he needed it. Aegon, feeling your skilled hands doing this, let out a satisfied grunt and leaned his head back with his eyes closed.

Doing that wasn’t something you had planned when you went there, it had only happened out of the heat of the moment and the reality that your husband's body was taking its toll on him for the hours he had spent riding his dragon.

With each passing second Aegon's burden felt lighter and lighter, wondering where you had learned those movements and how your hands were strong enough to exert the right pressure.

"Feel better?" you asked kindly and he nodded immediately, eyes still closed.

Suddenly one of your hands slid lower, towards his chest, to caress him. This time your fingers were light as feathers, sending an electrical current up and down the man's spine under your touch. No whore had ever touched him like that, with that force and at the same time so delicately.

But it was clear that you were not a whore. You were his wife.

“Come here,” he said firmly, reaching out to wrap his hand around your wrist and pulling you directly into his lap.

It was extremely painful to admit that he had missed you. He was physically frustrated because he hadn't dared to take any other woman in your absence. It had been a long time since he had frequented pleasure houses, since his appetite was awakened only by being with you.

What the hell had you done to him?

“The cook told me that you ordered some food, but I only see wine around here. Have you already eaten anything?”

“Mhmm,” he said absently. Your legs dangled to the side and one of his hands came up to your face, brushing your loose hair away from it. The other one surrounded you until it planted itself firmly on your belly. “Still no signs of anything?”

“Honestly, I don't know. The maesters can’t say with certainty… I am sorry”

“What if you are sterile?” the mere possibility of it made you nervous and you wondered what your fate would be if that was the case. Aegon didn't look so worried “What a disappointment for Alicent.”

You didn't know how to take that, because on the one hand it could be that your husband was amused by the irony of the matter and on the other hand it was that he would never have wanted to have children with you. For a moment you thought that the tranquility of the environment had been fragmented by this, but it turned out that the man couldn't care less. He was completely focused on your lips, almost as if hypnotized.

“I trust that is not the case, your grace. Just… it was a streak of bad luck.”

“I guess so,” he murmured nonchalantly. He was still watching your mouth when you spoke “But now I don’t care much about that.”

He carefully grabbed you by the back of your neck and brought you closer to shorten the distance, giving you an eager kiss that took your breath away. The hand that was on your waist pulled you closer to his body, leaving practically no separation between you and him. You could feel the desperation on his lips and in his touch, like he was eager to make you his. And at the same time, he was kissing you like he had never done before: it was sweet, yearning, passionate. You felt like he really wanted you.

He separated from you so you could breathe and, as best he could, he maneuvered to lift your body until he placed you on the table, where it was easier for him to place himself in the space between your legs. You instinctively placed your hands around his neck and wrapped one of your legs around his body.

“I longed for you. These weeks” you finally confessed. You heard him, and felt him, breathe more erratically at this because your words had fallen on him with the force of an axe.

From there, Aegon acted solely driven by the feeling of knowing that you had wanted to see him as much as he had wanted to see you.

His entire body leaned over you to kiss you, with the same urgency as at the beginning. While he did that he grabbed you by the lower back, pulling you until your body collided with his crotch which, if it wasn't already hard, wouldn't take long.

His kisses were clumsy due to urgency and after a while he moved away from your mouth to descend to your neck. Sometimes he left a kiss or two, at most, but this time he seemed to want to take his time. His tongue ran all over your skin, freshly washed, and he spread caresses without restraint. Every place the dragon's lips touched lit up with fire and his hips grinding against you weren't doing much for the blush on your cheeks. Inevitably you began to sigh from so many stimuli, right at the level of his ear, which only motivated him to continue.

As best he could he pulled the laces on the back of your dress and it didn't take long to get rid of the restraints. He slid one of your sleeves over your shoulder to begin kissing that section, the same way he had done with your neck. An indiscreet moan escaped you as your husband bit into your soft flesh and you could feel him smile against your skin.

“You're mine, right?” he sighed brokenly. You had tilted your head back to give him more space and he took the opportunity to lower the entire torso of your dress. “Only mine…”

With the same devotion he took care of your breasts and you couldn't do anything but continue alternating between sighs and some muffled moans. You could feel how he longed for you, eager to be able to kiss every inch of your skin even if it took him the entire night. Suddenly your body had become a temple, an object worthy of worship. The prince continued to distribute kisses that each time descended towards your belly, until with one hand he violently threw everything that was on the table and you ended up lying completely on it. Then he walked away.

You were about to ask what had happened when he took care of taking off your ballerina flats and throwing them somewhere far away in the room, only to stretch your leg up to the height of his torso to start kissing it. No one, not even him, had ever done that to you, so it was natural for you to be dismayed. His kisses moved quickly up your thigh and once he did that, he dropped to his knees in front of you. The skirt of your dress blocked your view and when you tried to get up something made you scream. Aegon had bitten into the tender flesh of your thighs, quite close to your crotch and with more force than he had hit your shoulder. You could only imagine his face when he carefully licked the mark he had surely left on you, once again making your chest exhale a moan.

What he did next and the sensation it caused, you could never have even imagined. That mouth, which most of the time was used for ironic puns and sloppy kisses, was now taking expert care of all of your pussy. Aegon was devouring you completely, touching just where it was necessary to make you squirm on the table. He wasn't careful at all; it was a touch hungry and extremely dirty.

You wanted to hold on as much as you could to keep yourself attached to reality, but it was difficult with your husband eating you like that. One of his arms wrapped around your leg and placed it over his shoulder, probably to give him better access. You had never moaned like that in his presence and it only made him harder and harder beneath the tight fabric of his breeches.

The pleasure was barely getting to your head when he stopped and a dissatisfied grunt escaped you shamelessly. Aegon laughed unabashedly at this, pleased at the control he had gained over you, and then went up again to kiss you hungrily. You couldn't do anything but welcome his salty lips and you moaned against him as he leaned against your body and you could feel his crotch, not knowing if it was your own wetness or his that was present.

He held you from behind and, without stopping kissing you, carried you until he placed you on the bed. You considered it somewhat unfair that your husband already had you trembling beneath him and still hadn't taken off a single piece of clothing, but your complaints were silenced when he hurriedly pulled his shirt over his head and took off his breeches in record time. In the same way, he pulled your dress towards your legs so that a second later it ended up on the floor, along with everything else.

He knelt down on the mattress and spread your legs roughly, lining himself up with your entrance. He began to rub the tip of his member up and down your already wet center and that did nothing but drive you crazy again.

When a delicate, pleading, «please» escaped your swollen lips, Aegon knew it was more stimulating to have you begging for him than to worry about only satisfying himself.

He played with you for a while longer, smiling from ear to ear at the sight of his delicate, pretty wife vibrating from having him close, until he finally plunged into you. For the first time there was enough wetness in you that the stroke felt satisfying rather than painful and both of you let out a delicious moan.

He set the pace, slow at first, but after a while his movements became more desperate. He wanted to get to the core of you, he wanted to fill you completely so you knew that only he could make you feel that way. When his body began to ache he leaned towards you, resting each of his arms on the side of your head and looking directly at you. You had stopped looking away from him, now you were looking at him with your mouth open with pleasure, your eyes watery and your pupils dilated on your completely flushed cheeks.

“Aegon,” you sobbed pathetically, clouded by everything you were experiencing and proving that it wasn't long before you reached your orgasm.

You had never called him by his name. You always referred to him as «your grace», «prince» or «husband», at best. So hearing his name come out of your lips like that, under those circumstances, was too much for him to bear.

Knowing that he couldn't last much longer, one of his hands moved down to rest his thumb on your clit and once there he began to make erratic circles. You closed your eyes, completely seized by pleasure and a couple more thrusts were enough to make you lose the battle. Hearing your whimpers, combined with the way your walls squeezed him, was enough to make him cum too. With trembling legs you felt the warm liquid filling you and, for the first time, it was comforting.

When Aegon plopped down next to you, you immediately missed his body warmth. Both of you were breathing heavily, trying to catch the breath that the orgasm had taken from you. You could clearly feel your heartbeat bouncing off your bare chest and the stinging sensation coming from your crotch and running through your entire body was something you could get used to. Your hair had stuck to your face from the sweat and not to mention your lips, which you felt were burning from your husband's attention.

Aegon had already had many orgasms in his life so this time he decided to turn his gaze a little to see you enjoying yours. The mere idea that he was responsible for your condition made him completely shake.

“You look beautiful,” he blurted out suddenly. You thought he had heard wrong because of the rush, but from the way he was smiling at you, you highly doubted it. “Just like that”

“Like what?”

“Freshly fucked. Well fucked” he corrected himself.

A laugh bubbled up from within you and you blushed even more, if that was possible, perhaps from the nerves and elation of what had just happened. The man stood up a little from his seat and leaned down to kiss you, although this time he did it with a calm and affection that you never thought you would see in him. It was just that he couldn't deny it anymore; from that moment on he would become an open book for you, where you could see all his feelings, desires and fears.

“I don't know why you're doing this,” you suddenly murmured and Aegon pulled away enough to look at you “And I don't know why you've been acting like this these past few months. But I like it. I think it's a good time for you to know."

“You said I could choose who I am,” he said meekly. One of his hands grabbed your chin and stole another fleeting kiss from you. “I haven't forgotten, every word is present in my head. It's just... sometimes it's hard. And I thought I would have a better chance with you, even with the things I did to you when we got married”

You smiled at him and were happy to know that the change in his behavior was because of the talk you once had with him. If he continued like this, ignoring the demons inside him and trying to be better, then your marriage had a chance to become more than just a condemnation.

Driven by the pleasant feeling growing in your chest you reached out towards him to reward him with a kiss. The man's breath hitched when you pushed him to the side and reversed roles, now you being the one pampering him while he was lying down. There was a playful glint in your husband's eyes as you looked at him.

“Do you know this is the first time you kissed me?” he exhaled softly.

You couldn't believe that was possible and for a few seconds you tried to remember so you could contradict him. But every time you remembered you realized that it was always him who initiated the contact to which you only responded, so, effectively, it was the first kiss you gave him out of conviction.

Maybe it was an omen that something good was coming.

Still happy with how everything had turned out, you snuggled into his side, your head resting on his chest while he hugged you and threw a sheet over your bodies. You planted a hand on his bare skin and began drumming your fingers, alternating with small circles made with the greatest delicacy.

You were silent for a long time, you even thought that your husband had fallen asleep until you heard him speak again:

“It's also the first time I'm doing this.”

“Are you talking about sex, your grace?”

“No, I'm talking about cuddling,” he confessed softly, his hand caressing your back the same way you did with him, “And don't call me your majesty anymore. I am Aegon. Or my prince, at any rate. But my is important”

With the affection worthy of a wife, you raised your head to place a kiss on his cheek and assured him that from now on you would call him that in the privacy of your chambers.

Suddenly, after another moment of silence, Aegon pulled you close to him as if afraid you were going to suddenly evaporate. Intending to calm his fears, you climbed until you were on top of his body, hiding your head in his neck so that the distance became minimal.

There was silence for another couple of minutes.

“Do you think I can ever be forgiven?”

Apparently the atmosphere of the moment had managed to soften the boy's heart.

“We can all be absolved, Aegon.”

"And you?"

"Me what?"

“Do you think you can ever love me?” you were quiet for a second, thinking about your response. Then, he added “Or could you at least try? It would be a nice detail for me. No one has ever done it before.”

Not wanting to ruin the mood with a false word you decided to kiss his neck gently and that was enough of an answer for him. He would have to trust in your goodwill and that he could continue to restrain his impulses to keep this newly discovered gem that was his wife. With some luck you could even be that person he prayed for so much all his life, one with whom he could feel safe.

The slowing of the man's breathing revealed to you that he had already fallen asleep and you discovered that it seemed not so bad to find yourself in that position, sheltered by your lover's arms.

Under that scenario, the idea of eventually loving Prince Aegon Targaryen no longer sounded so far-fetched.

#aegon targaryen x reader #aegon the second #aegon targaryen x you #aegon targaryen x fem!reader #aegon targaryen x female reader #aegon targaryen #aegon x you #aegon x reader #aegon x y/n #house of the dragon #hotd #hotd x reader #hotd fanfic #house of the dragon fanfic #aegon targaryen fanfic #aegon targaryen fic #aegon ii targaryen

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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.