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yandere-daydreams · 8 months

Text

Title: Nurture.

Paring: Yan!Geto Suguru x Reader x Yan!Gojo Satoru (JJK).

A Continuation Of Nursle.

Word Count: 11.0k.

TW: Dub/Con, Non/Con, Fem!Reader, Unhealthy Relationships, Emotional Manipulation, Implied Imprisonment, Mentions of Pregnancy/Childbirth, Oral Sex, Rough Sex, Unprotected Sex, Implied Semi-Public Sex, Forced Marriage, Panic Attacks/Disassociation, Mentions of Stalking, and Nonchronological Timelines. Dead Dove: Do Not Eat.

[Part One] [Part Three]

You were never supposed to meet Geto Suguru.

It’d been a misstep in the never-ending trudge that was the cosmic timeline; a mistake on behalf of the universe that left you on the doorstep of his temple, glancing between the rustic entryway and the scrap of paper one of your student’s mothers had slipped into your hand a few weeks prior. “They should be able to help with your little problem,” she’d explained with a wink, a knowing glance towards your stiff shoulders, the dark bags under your eyes. “One visit, and you’ll feel like a teenager again.”

You’d smiled politely and told her that you’d give it a try and shoved her note into a drawer below your desk to be swiftly forgotten. You went to a doctor, then a chiropractor, then a psychologist, then briefly considered making an appointment with a fortune teller before finally relenting and deciding that you were, in fact, desperate enough for a miracle healer. It took three trains, two taxis, and more than a handful of helpful strangers, but you’d arrived at the messily scrawled address in one piece. You could still turn around, try your luck with another specialist, another bottle of over-the-counter sleeping pills – sane solutions that sane people fell back on when they encountered problems that sane people had. You could go back to your flat, your ever-growing pile of ungraded tests, and pretend you’d never been here at all. You could do the thing that crazy, desperate people didn’t do, and you could leave.

You took a deep breath, braced yourself, and crossed into the entryway.

An attendant caught you as soon as you’d stepped inside. He was male, middle-aged, wearing the most strained, plastered-on smile you’d ever seen as he bowed his head to you. After a moment of nervous delay, you returned the gesture. “I—Uh, a friend of mine pointed me in your direction,” you stuttered out, doing your best to speak through your anxiety. “She said your head priest could…”

You trailed off, struggling to find the right words. Thankfully, the attendant cut in before you could make yourself look like a complete moron. “Geto-sama?” Impossibly, his smile widened even further. “You’ve come to the right place - he’s a truly miraculous healer. He’s seeing another poor, suffering soul at the moment, but you’re free to wait outside of his sanctuary.”

With a quick nod and a few words of thanks, you were swiftly taken to and abandoned in a small sitting room that, you could only guess, led into the innermost shrine. You sunk into a remarkably uncomfortable wooden chair and managed to sit still for all of three seconds before looking for your next distraction. Thankfully, it wasn’t hard to find.

Two girls sat on the other side of the room; sisters, you guessed, if not twins. One (Mimiko – it’d still be a few days before you learned her name) was perched on the edge of a chair identical to your own while the other (Nanako) sat cross-legged on the floor between her legs, fiddling with a hand-held console as her sister tried and failed to braid her hair. You couldn’t help yourself – a small smile tugging at the corner of your lips as you watched Mimiko clumsily fumble with the messily divided strands of hair, her frustration written clearly across her expression. You’d always been comfortable around kids, as much as you never wanted to have your own. You didn’t know much about healing priests or mystic illnesses, but you knew how to handle a struggling seven-year-old.

When she looked away from her work, seeming to notice you for the first time, you offered her a bright smile, a quick wave. “Having a hard time?” you asked, gesturing towards her messy handiwork. “I can show you a few tricks, if you’d like.”

There was a long moment of hesitation, a quick look shared with her sister. “I understand if you don’t trust my credentials, but…” You fished out a few spare hair-ties out of your pocket: bright pink and adorned with equally garish bows, the color and design enough to make Nanako’s eyes light up. One of your more absent-minded students tended to forget hers, and you’d gotten into the habit of carrying a healthy stockpile on her behalf. “I did bring my own supplies.”

A few minutes later, you found yourself dutifully combing out Mimiko’s hair while Nanako admired her new pigtails. They seemed reluctant to talk to you, but you did your best to make polite conversation – well, as much as you could with two stand-offish grade schoolers. “Are you two waiting for someone?”

Mimiko pursed her lips, but Nanako wasn’t so shy. “Our dad,” she filled in, the kind of pride only an idealistic child could have for a parent heavy in her voice. “He hates monkeys.”

“Oh.” You did your best to sound surprised, rather than confused. “Does he work for the temple?”

“Mhm – he’s really strong, and super important.” She waited for you to num in acknowledgement, then went on. “You’re here to see him, right? He can definitely help you, if you are.”

Your hands faltered, a lock of Mimiko’s hair slipping out of your loose hold. “Your father’s… the head priest?”

Nanako nodded enthusiastically, and for the first time, Mimiko chimed in, “He’ll probably get rid of your creepy friend.”

This time, you stopped moving entirely. “I’m sorry, my friend?”

Mimiko glanced over her shoulder, moved to speak, but the screen door leading into the shrine slid open before she could answer you. It wasn’t an attendant, this time, but a man in monk’s garb with hair that reached past his shoulders and a grin less strained but just as artificial as that of his attendants. Geto Suguru, although it’d still be some time before you knew to call him that.

His dark eyes found you first, before moving to his daughters. “Girls,” he started, tone more playful than chiding. “Are you bothering my guests?”

The twins exchanged a long, weighty look before Nanako pushed herself to her feet and hurried to her father’s side. With a sigh of mock exasperation, he leaned down, letting her whisper something into his ear as you rushed to finish Mimiko’s braid. You couldn’t make out what she was saying, but it was enough to earn a pair of pursed lips from Suguru, a languid shake of his head. Without responding to her, he straightened his back, already ushering you inside. You took a deep breath, then followed him into the shrine.

He made no attempt to put on a show of false hospitality. Wordlessly, he left you loitering in the center of the very empty, very large room while he stepped onto a raised platform and collapsed onto his side, propping his elbow on a cushioned, stand-alone armrest. This time, when he sighed, it seemed to be out of a more genuine exhaustion, his eyes falling shut briefly as he propped his chin on his fist and brought his free hand to his temples. “I have to apologize for my daughters. If I could watch them constantly, it still wouldn’t be enough.” He opened his eyes, and instantly, you felt the full weight of his stare. If it hadn’t been a feeling you were so used to, it might’ve been enough to send a chill down your spine. “Now, how can I be of service to you?”

You dug your teeth into the inside of your cheek, fighting the urge to fidget. “I’ve been having trouble sleeping, lately. There’s been this weight on my back, like—”

“Like you’re being watched?”

He spoke confidently, as if answering a question he’d written himself. With your hands clenched into fists at your sides, you nodded. Suguru’s head lulled to the side, his smile taking on a satisfied lilt. “I thought so. Tell me – have you had any scorned lovers in the past? Boyfriends, fiancés, that type of thing?”

“A stalker,” you admitted. “But, he passed a few months ago. There was an accident, and—”

This time, he cut you off with a snap of his fingers. It was brief, barely a flash of movement, but you caught something in the corner of your eye – an amorphous shape perched above your right shoulder, a thousand eyes spotted across its baggy skin and a hundred curling tentacles wrapped around your arms, your chest, your stomach. You shut your eyes, winced, and when you opened them again, the creature was gone and Suguru held a small, pitch-black marble between his thumb and forefinger. He took a second to evaluate it before letting out an approving hum and bringing the marble to his lips, swallowing it whole. In your shock, it didn’t even occur to you to look away.

“These things tend to linger.” It was a meager explanation, but you accepted it whole-heartedly. For the first time in months, you were able to straighten your back, to drop your shoulders, to stand up without a single part of you crying out in protest. You might’ve cried, if you hadn’t been so relieved.

“Thank you,” you nearly gasped, bowing at the waist. “Oh my god, I— I don’t have much money, but—”

“Oh, I couldn’t possibly ask for compensation. Consider this—” A click of his tongue, a roll of his wrist. “—a favor between friends. The most I could ask for is a little of your time, in return.”

You would’ve given him your first-born child, if he’d asked for it. “Of course, anything. I really can’t thank you enough, sir.”

“It’s just— I’ve been trying to find a tutor for my daughters for the longest time, and they already seem fond of you.” For the first time since you’d stepped into his shrine, he sat up, facing you directly. “I understand that you’re a teacher?”

You left the temple a few minutes later, a new number programmed into your phone and a smile brighter than anything you’d worn in years painted across your lips.

You moved in with Satoru the same day he met Himari – as much being told to shove everything you couldn’t live without in a bag because you wouldn’t be coming back to your apartment could be called moving. You would’ve fought it more, but he’d been holding your daughter, and you couldn’t take that kind of risk with her. Not again.

Time seemed to pass in slow, thick clumps. Hours would pass in the blink of an eye and seconds would drag on and on and on until you couldn’t stand the idea of pretending you cared, anymore. A nursery was thrown together in one of Satoru’s guestrooms. When you mentioned that you’d never slept so far from her, Satoru cooed and kissed your cheek.

“It’ll be alright, baby. I’ve got enough monitors to last ‘till she’s eighteen. And, no offense, they’re a little more reliable than what you’ve been using.” Another kiss, this one to the corner of your jaw. “Besides, I don’t think you’ll want her sharing a room with us.”

Something pricked at the back of your throat. “I could sleep in here, with—”

“Nope.” He was kind enough to shut you down before you could so much as start to get your hopes up. “Honestly, she should count herself lucky I’m willing to share at all.”

You couldn’t bring yourself to respond. Instead, you closed your eyes, and when you found the strength to open them again, the world was dark and your body was cold.

Once the novelty wore off, you fell into a steady routine. Once or twice a week, you’d make the trip to Suguru’s temple and do your best to drill seven years’ worth of public education into Mimiko and Nanako while their father saw his unfortunate visitors. They were smart girls, even if they were more interested in your love life than multiplication tables, and when you thought about Suguru had done for you, you couldn’t say you minded spending a few hours of your weekend in a scenic, rural temple surrounded by Suguru’s (sometimes off-putting, but never unpleasant) congregation.

It took two months before you saw Suguru’s composure slip. It’d been a mistake – an accident on your part as much as it was on his – but you hadn’t thought of it in such fatalistic terms in the moment.

You kept your hands in your pockets as you wandered through the temple’s courtyard, stretching your legs while the girls finished a worksheet on long division (chosen by Nanako over English contractions, much to Mimiko’s protest). Idly, eager to give them as much time as you could, you made your way around the inner sanctum’s perimeter, rounding a sharp corner before abruptly coming to a stop.

Geto sat on the edge of the raised porch, eyes closed and his shoulder braced against the side of a support beam. You moved to flee, to apologize for interrupting his meditation, but you noticed his hunched posture, his slightly parted lips, and let out a breath of a laugh, your panic fading into pity.

Ah, the poor thing.

He was so tired, he’d fallen asleep sitting up.

As little as you’d expected to see a grown man sleeping in public, you weren’t surprised. Suguru was always running himself ragged; either hosting guests or holding sermons or running errands on the temple’s behalf, always coming back with a certain weight to his steps and an off-kilter quirk to his smile. With a sigh, you kneeled next to him and after a moment of hesitation, shrugged off your coat, taking care not to wake him as you draped it over his shoulders. Immediately, he relaxed – an ounce of the tension in his shoulders dissolving as he slumped into himself. You’d considered waking him up, but decided against it. Your own months of sleepless nights and never-ending days were still fresh in your memory. You didn’t want to be the reason he missed out on a few precious minutes of much-needed rest.

You heard a screen door slide open, a high-pitched voice call your name from the other side of the temple. You pushed yourself to your feet, but paused, spared another glance toward Suguru. It was a stupid, spontaneous thing to do, you didn’t give yourself time to think better of it before brushing his bangs away from his face and pressing a kiss into his forehead – the kind of kiss you’d give to one of your students in the wake of scraped knees and playground arguments. When he failed to stir, you pulled back and crossed your arms over your chest, doing your best to keep yourself warm as you started back to where his girls were waiting for you.

Satoru was at your door as soon as the bell rang.

Somewhere, in the back of your mind, you must’ve known he wouldn’t give up old patterns so easily. He loitered in the hallway while your hyper-active students filtered out, slipped inside as the last of the stranglers did their best not to gawk at the inhumanely tall stranger with unnaturally white hair. By the time he crossed the threshold, you and Megumi were the only ones left, the latter dutifully waiting for his daily busy work at the corner of your desk.

Satoru acknowledged him with a click of his tongue, a quick ruffle to Megumi’s hair before he moved onto you. “There’s my pretty girl,” he half-said, half-sung as he slung an arm around your neck, pulling you into his chest. “Had you on my mind all day. Couldn’t stop wishin’ I had your pretty ti—”

You cleared your throat into your hand, nodding pointedly towards Megumi. Satoru’s grin faltered, then collapsed into a pursed-lipped frown. He didn’t say anything, but his thumb dug into your shoulder, his cruel eyes flickering to you over the dark lenses of his glasses. You didn’t need any further instruction. If Suguru taught you anything, it’d been how to get rid of unwanted company.

“Megumi.” You waved him toward you, and despite the mix of distrust and exasperation written clearly across his expression, he stepped forward. Still, you braced yourself before going on. As little as you wanted to associate him with Satoru, to blame him for what Satoru did to you, you hadn’t been able to meet his eyes all day. Whenever you looked at him, you couldn’t help but think about Himari, and whenever you thought about Himari—

“You usually walk home with Tsumiki today, right?” He didn’t, but you couldn’t think of a better excuse. Lately, it was all you could do to put one word in front of another, let alone actually manage to clear away enough of the thick, buzzing static clouding your mind to form an intelligent thought. “You should really get going, before she starts to think you left without her.”

His gaze dropped to the ground. He mumbled something just a breath below audible, and you forced yourself to smile. “I’m sorry, what was that?”

“I don’t want to leave you alone with him.” His tone was clipped, his eyes narrowed. “He’s… He’s gross, and weird, and you shouldn’t talk to him.”

If he’d been any other kid, if Satoru had been any other adult, you might’ve laughed, chided him for speaking so rudely about his elders. Instead, you only sighed, your smile faltering as you brought a hand to his shoulder. “We’re just going to have a little chat, that’s all. I promise, I’ll be just fine when we see each other tomorrow.” You paused, lowered your voice into something playfully conspiratorial. “Between you and me, I think he’s pretty weird too. Thanks for looking out for me.”

His scowl deepened, but he didn’t protest. After tossing one more glare in Satoru’s direction, he trudged out of your classroom, letting the door slam behind him. You didn’t have time to feel relief or dread or much of anything before Satoru was on top of you – his knee planted between your thighs, one of his hands groping at your waist while the other caught your chin, holding you in place while his lips crashed into yours, the kiss mess and open-mouthed and desperate. “The brat’s annoying,” he muttered, as he pulled away. “But I can’t say I don’t see where he’s coming from. If you’d been my teacher, I don’t think I would’ve been able to stop myself from bending you over your desk ‘n earning a little extra credit.”

A wave of nausea washed over you. You couldn’t stop yourself from buckling forward, but Satoru had already moved on, found his way to the side of your neck. “Please, don’t talk about my students like—”

Your voice gave out as he bit down – burying his teeth in your throat in less of a love-bite and more of an effort to eat you alive. You barely managed to stop yourself from crying out, but panic quickly swallowed whatever pain you might’ve felt. It’d leave a mark, one you wouldn’t be able to hide, not completely. Against your will, your mind flashed to Megumi and, if you’d been just a little weaker, you might’ve collapsed, passed out while Satoru lapped the blood now trickling down your throat. If you’d been just a little luckier, you might’ve fallen apart entirely.

Your hands shot to his hair, and Satoru let out a throaty groan. His hands fell to your thighs, and before you could so much as think to struggle, you were laid across your desk, folders and worksheets pushed aside in favor of trapping your body underneath his. “Always wanted to do this,” he muttered into your shoulder, already pulling your skirt to your waist. “Might have to go into teaching, too – just so you can return the favor.”

He might’ve gone on, but you were done listening.

You would have to request a change of classroom, tomorrow morning.

Nanako returned your coat to you a week later, rolling on the balls of her feet and grinning from ear to ear.

You saw Suguru more often, after that.

Granted, not too often, and never for very long. He was still a busy man, and most of your interactions were limited to minute-long conversations as you found each other heading in the same direction, a few niceties exchanged as you dropped Nanako and Mimiko off at the door of his shrine. He never struck you as overly guarded, but you could count the number of times you’d heard him speak about himself on a single hand. If it hadn’t been for his girls, you probably would never have learned his given name.

Winter had begun its swift and relentless approach, and you found yourself standing outside of the temple’s gates, watching the sun slip below the horizon and debating if it would be worth it to cough up the cash for a taxi, rather than dragging yourself through the labyrinth that was public transportation in the dark. As you checked your phone for the dozenth time, you caught a flash of movement in your peripheral and glanced up only to find Suguru – changed out of his monk’s garb and into a plain shirt and a pair of sweatpants that made him look more like an exhausted college student than the head of his own temple. He nodded to you by way of greeting, and you flashed him a smile. “Waiting for someone?”

“Something like that.” You looked back to your phone and sighed. “I might have to make our next session a little earlier. I forgot how dark it could get and, well, you know what it’s like in the city.”

You withered, but Suguru only brightened. “Let me give you a ride.”

“Are you sure? I’d hate to—”

“Please, (Y/n).” You could see why he had such a dedicated congregation. When he spoke, it was impossible not to listen. “Just think of it as a favor between friends.”

You wanted to refuse, to tell him not to waste his time, but a streetlamp buzzed to life somewhere above you and the last trace of your resolve crumbled. A few minutes later, you were in the back of a sleek, black car – Suguru sitting next to you and his driver hidden behind a tinted partition. More time than you would’ve liked passed in tense silence before you, more motivated by discomfort than gratitude, broke the quiet. “I was surprised when I found out Nanako and Mimiko were homeschooled.” Before he could respond, you realized how it must’ve sounded and tried to backtrack. “Not that there’s anything wrong with that! It’s just—you’re always so busy, and they’re such bright girls. I’m sure that, if you ever did want to get them enrolled, they’d do very well. It’d free up a lot of your time, too.”

You thought you saw him wince, but it could’ve just been a trick of the light. By the time you turned to face him properly, his expression was unreadable – his lips pulled into a thin line and his dark eyes focused on some unseen point in the distance. “I probably shouldn’t be telling you this,” he admitted, before letting an airy sigh. “But… I made a lot of bad choices, when I first took them in. The were a bad situation, and I was young and stupid, and I— I think I might’ve fucked things up. For them, at least. I probably would’ve ended up in the same place eventually.” Another sigh, a lengthy pause. When he went on, his tone was heavier, his usual confidence greatly diminished, if not absent entirely. “…you don’t think I made a mistake, do you?”

You took a second to think, letting your eyes fall to your lap. “I don’t,” you said, finally. “The girls seem happy, and you’re providing for them. They won’t have normal lives, but—” You hummed, shrugged. “Who does?”

He seemed to relax, the harsh edges of his expression dulling. His eyes shifted to you. “You’re not going to tell anyone, right?”

This time, you didn’t hesitate at all, shaking your head with a slight smile. “Consider it,” You let your tone dip into something teasing and secretive, raising your chin the way he tended to when talking to guests and members of his congregation. “a favor between friends.”

Your showmanship earned a dry chuckle, a softened gaze. After a long beat, he asked, “Would you mind if I, uh…” He trailed off, tugged at the collar of his shirt. “Would you mind if I tried something?”

Now, it was your turn to laugh. You’d assumed he was in his mid-twenties, but he must’ve been younger – he was acting like a teenager. “Go ahead, Suguru.”

Despite your reassurance, he stalled for a few seconds before, more than a little stiltedly, bending at his waist and resting his head gingerly on your lap. It was an awkward position, the back of the car too cramped for him to lay down properly, but his eyes fell shut and after the initial shock faded, you could only smile, raising a hand and combing your fingers idly through his hair. When you pulled the elastic band holding his half-bun together out of place, letting his hair fall loose over your thighs, he didn’t protest, only going that much more limp on top of you.

You two stayed that way for the rest of the trip; his head in your lap, your finger carding through his hair, the only noise that of traffic and the occasional muted hum when your attention started to drift. It was only when his driver pulled onto the curb in front of your complex that Suguru raised his head, blinking himself back into consciousness. You turned to let yourself out, only to feel him take up one of your hands – his fingers soon intertwined with yours. You didn’t have time to ask him what he was doing before you felt him cup your cheek, before you felt his mouth against yours.

The kiss was gentle but warm, shallow but lingering. He held you there, his lips barely yours, for a second, then another, before you snapped out of it and pulled away – your disgust as immediate as it was it was self-concentrated. If Suguru felt the same way, he hid it well. You could only make out the slightest trace of hurt in the down-turned corners of his parted lips.

He started to say something, but you were already rushing to apologize. “I’m sorry, Suguru. You’re a sweet kid, but I’m—” You forced yourself to laugh, the noise jolting and strained. “I’m nearly twice your age.”

He pursed his lips. “I don’t care how old you are.”

“Exactly.” You shook your head, dragging a hand over your face. “I’m so, so sorry. I should’ve been more clear about, I don’t know,” You gestured vaguely. “—everything. And I should really—”

Again, you moved to leave, and again, he stopped you. This time, he caught you by the wrist. “I’m not a kid.” You tried to pull away from him, but his grip tightened. You felt something in your forearm begin to ache. “If you don’t believe me, I’ll show you how serious I am.”

“Absolutely not.” You pried the door open and jerked away from him just in time to stumble out of his car and onto the pavement. You saw his posture straighten, his body tense as if he was going to try to lunge at you, but mercifully, he must’ve thought better of it. His anger was, instead, focused entirely into his unblinking stare, and you did your best to speak in spite of the way his eyes burnt into your chest. “I… I think it would be for the best if we didn’t see each other, for a while. Tell the girls I’m out of town, and—” You swallowed, dryly. “—I think you should get some rest, Suguru. You need it.”

As awful as it made you feel, you slammed the door shut before he could respond. He didn’t try to chase you, but his car hadn’t moved by the time you made it to your flat. With your doors locked and your blinds pulled shut, you watched it until, hours after midnight, you nodded off.

He was gone when you woke up, and you could only hope he’d be mature enough to mind his distance.

Satoru’s face was buried between your thighs when you heard his phone ring, his hands curled around your thighs and your body perched on the edge of one of his rarely used marble counters. You would’ve missed it entirely if you’d been a little closer to the edge, if he’d been just a little nosier as he moaned and grunted into your cunt, but you weren’t, and he wasn’t, and the sound of that melodic dial-tone cut through the haze like a knife through fog (relatively ineffective, but still violent enough to draw attention). You straightened as much as you could, combing your fingers through his hair and tugging, gently. “Satoru, I think—”

“It’s not important,” he muttered against your thigh, drawing back just far enough to be audible. “’s probably just the kids. They said they were coming over, but—” He flashed you a smile, bright eyes catching the light. “They can wait ‘till we’re done. I can’t just leave my pretty girl unsatisfied.”

Immediately, the haze stiffened and shattered into a panic-inducing, heart-racing clarity. You straightened, cursed under your breath, but Satoru tongue was already lapping over your soaked slit, the bridge of his nose grinding against your clit as he all-but worshipped your pussy. This time, you didn’t tug, but pulled – doing what little you could to pry him off of you, but all you earned was a throaty whine, his fingertips dug that much deeper into the plush of your ass. His tongue bullied its way past your clenching entrance, curling and thrusting, and it took everything you had not to snap your thighs shut around his head, not to give him what he wanted. “Satoru,” you spat, using the same tone you’d put on for a misbehaving student. “S-stop.”

It was more of an instinct than a decision, more of a reflex than a choice, but either way, it didn’t seem to make a difference. With his eyes blearily focused on your expression, his mouth latched onto your pussy like it was the last thing he’d ever taste, he fucked you open with his tongue until your toes were curling, your legs twitching, your vision burning pure white in a way that made you wish you could give up on sight altogether. He nursed you through your climax until the last of your energy was spent before pushing himself to his feet and slamming his mouth into yours – his teeth cutting into your lips and your taste heavy on his tongue. By the time he pulled away, you were panting and he was wearing that awful, careless grin. You never thought you’d miss Suguru’s calculated smile, and yet.

And yet.

You didn’t have time to be angry. The kids came first – a thought that, if you’d given yourself a chance to linger on it, would’ve been more of a cause for concern. “Go clean yourself up, I’ll take care of the kitchen. Call them back as soon as you’re finished.”

“I love it when you get bossy,” he said, with a dreamy sigh. “It’s hot in a, like, ‘put me over your knee and spank me’ way, y’know?”

Your only response was a quick shake of your head, a repulsed curl of your lips. Satoru only laughed, pecking your cheek and burying his face in the crook of your neck. “They’ll love you. Megumi likes to act shy, but he can’t shut up about you. Tsumiki’ll just be ecstatic to have a baby sister,” he mumbled into your throat. “You wouldn’t break their hearts, would you?”

It might’ve hurt less, if there hadn’t already been two little girls somewhere in Japan who knew that you absolutely would.

You called Suguru from the curb in front of your flat, your head in your hands and tears streaming openly down your cheeks. He let it ring once, twice, before answering. You could practically hear the smile in his voice, practically feel the smugness in his tone. “I thought we weren’t talking, dear?”

You swallowed back another ragged sob. “It’s back.”

He was there within the hour – alone, this time, no girls and no driver. You stayed where you were as he let himself into your flat, returning only a few minutes later with a thoughtful hum and a thin frown playing on his lips. “It’s rare, but it does happen,” he started, as he sat down next to you. He was dressed in street clothes, rather than his monk’s garb. Somehow, that only made it more difficult to look at him. “Particularly restless spirits can lie dormant before reappearing stronger and more attached to their living host. A standard exorcism might no longer be enough to banish it.”

You felt something heavy and pointed drop into the pit of your stomach. Calling it 'stronger' was an understatement – you couldn’t believe something so massive, something so awful had ever been attached to you. When you let your mind wander, you could still see its dripping, pitch-black arms writhing over the walls and ceiling of your bedroom, still feel its countless eyes burning into you – a hundred, no, a thousand times worse than it’d been when Suguru had first sent it away. You buckled at the waist, burying your face in your knees, and Suguru rested a hand on your back, rubbing slow circles into your shoulder. You were thankful for the comfort, even if it would’ve taken you another few weeks to completely forget the feeling of his hand around your wrist. “Can you…” You cringed, shrunk into yourself. “Can you help?”

“Oh, absolutely.” If he’d been just a little more cocky, he would’ve been purring. “But I’m afraid it’ll cost you more than a favor, this time.”

“I’ll do anything.”

“I know.” His hand went still, settling on your shoulder. “But I need you to give me something, this time.”

You didn’t hesitate. “Anything,” you repeated, with all the desperation of a sinner laid bare before the altar. “Please, Suguru. Anything.”

“I need an heir.”

You could practically feel your heart split open and shatter inside of you. “…an heir?”

“For the sake of my congregation,” he said, like that explained anything. “We’ll have to get married first, of course. You’ll be taken care of until the child’s born, and then, you’ll be free to go.” His hand fell to your own, squeezing gently. “Or to stay with us, if that’s what you prefer.”

Any other time, the idea alone would’ve been enough to make you sick. Any other day, you would’ve told him that he could have anything, anything but that.

But, in the moment, all you could seem to think about was your flat and the monster inside of it. You felt yourself nod and, before you could take it back, heard Suguru laugh, felt his lips against your temple. “You’re making the right choice,” he muttered, the words nearly lost against your skin. “I love you.”

You couldn’t bring yourself to say it back.

Tsumiki and Megumi were asleep in the guest room turned makeshift nursery. Megumi had been slow to warm, quick to hear Satoru introduce you as his ‘one and only’ and assume the worst (which, to be fair, wasn’t exactly wrong), but Tsumiki hadn’t been so stand-offish, and ultimately, whatever concerns an eight year old could have for your safety crumbled under his sister’s desire to fawn over your newborn. You were glad. You didn’t want him to worry about you. That was a mistake you’d made with Nanako and Mimiko. You’d let Suguru give them a reason to care if you left, and then, you’d left.

Your gaze drifted to Himari. She’d always loved attention (a trait you could only assume she’d inherited from her father), and she’d spent most of the afternoon and the entire evening basking in Tsumiki and Megumi’s adoration. Currently, she was sitting in your lap, giggling and clapping her hands together as you idly bounced her on your knee. The sight alone was enough to make your heart soar – any thoughts of Satoru and his wards fading into the background as you leaned forward and peppered her tiny face with kisses. It was a miracle that you loved her at all, let alone as much as you did. Pregnancy hadn’t been kind to you, and it wasn’t until the moment she was born that you could stand to think of yourself as a mother of a child, rather than just the incubator to a cultist’s pipedream. You’d never wanted children, but now that you had one, you couldn’t imagine letting anything in the world take her away from you.

Maybe, if he’d been a little kinder to her, if he hadn’t already had two daughters to spoil and adore, you might’ve been able to justify loving Himari less than you did, might’ve been able to leave her in his care when you pried a window open and fled in the middle of the night. He’d never been cruel to her, but no part of you believed that he wouldn’t have been if she’d failed to do what she’d been made for – if your love for her hadn’t been enough to keep you by his side. Even if you hadn’t loved her at all, you still would’ve taken her with you. No child deserved to be left in the care of a monster like Suguru.

You choose, deliberately, to only think about Himari, to tell yourself that you only ever had to think about Himari. You couldn’t afford to break your own heart a second time.

Choosing not to think about Megumi and Tsumiki proved more difficult.

It was a courthouse wedding, the ceremony little more than a few signatures and a hesitant ‘congratulations’ from the officiant. Suguru’s assistant – a blonde woman who looked at you with equal parts sympathy and disgust – acted as the witness. Suguru explained that, after your first child was born, there would be a more elaborate ceremony, something with rings and dresses and flowers that the girls could participate in. You were too dissociated to point out that there wasn’t supposed to be anything after the child was born, let alone something that would leave you that much more bound to him.

You expected him to take you back to your flat, or the villa on the outskirts of the city you’d visited a handful of times when he couldn’t meet you at his temple, but instead, you found yourself standing in front of one of the tallest, brightest hotels you’d ever seen. “It is a special occasion,” he said, as you stared blankly at the entrance. “I wouldn’t be a good husband if I didn’t spoil my wife now and then, right?”

“Please,” you muttered, nearly under your breath. “Don’t call me that.”

“Whatever you say, my love.” His smile was giddier than you’d ever seen it, amusement heavy in his voice. “Let me give you a hand.”

The interior was no less agonizing than the exterior. You could feel a hundred pairs of eyes burning into you as you hung off Surugu’s arm, your own legs too weak to be trusted to support you. Rather than relief, dread coiled in the pit of your stomach as he led you to your room – a suite on the highest floor. You considered, briefly, trying to tell him that you were afraid of heights, but decided against it. Even in your own head, it sounded too childish to be believable, and you couldn’t imagine dragging this out for a second longer than it absolutely had to be.

You stepped into the room and were immediately reminded that Suguru had been the one to make the arrangements. A bottle of wine sat in a bucket of ice on a velvet-cushioned ottoman. Bouquets of roses and their disembodied petals had been carefully spread across every possible surface – painting the room with misshapen splotches of bright red. A colorless atrocity of white silk and lace had been laid across the king-sized bed. You got close enough to recognize it for what it was (bridal lingerie, veil and all) before turning away and collapsing onto the foot of the bed, your vision blurry and your heart racing.

You felt your mouth go dry, your throat tighten, but you forced yourself to speak. You wouldn’t have been able to stand the silence. “Am I—” A pause, a distraught glance towards the monstrosity. “Am I supposed to wear that?”

“I might’ve been a little overzealous,” he admitted, stepping in front of you. Slowly, he lowered himself onto one knee, taking your hands in his. “I’ll be gentle, if that’s what you’re worried about. The only thing I want you to feel is pleasure.” He brought the underside of your wrist to his lips. “I love you.”

You couldn’t be sure what it was. How sincere he sounded, maybe, or how young he looked kneeling in front of you, away from his temple and out of his costume. He kissed the back of your hand, and a ragged sob tore past your lips, all the tears you hadn’t been able to shed during the ceremony suddenly beading in the corners of your eyes. As you tried to keep them at bay with your free hand, Suguru’s smile wavered, and for the first time that you’d seen, fell away completely.

He posed the question softly, carefully. You wished he would’ve been just a little more eager to break you. At least, then, you could’ve hated him for it. “…you really don’t want to do this, do you?”

There was no point trying to lie. You shook your head and watched as Suguru deflated. His eyes had always been dark, but in that moment, you could’ve sworn they’d never seen any light at all.

Before you could brace yourself, his mouth crashed into yours with enough force to bruise. You tasted blood, felt his tongue rake over yours; whatever gentleness he’d promised to show you little more than a distant fantasy. As his mouth moved against yours, his hand slipped under your dress – two fingers dragging over your slit through your panties before his thumb found your clit through the thin material and he pushed a rough, impulsive pattern into the sensitive bud. You shrunk into yourself, your hands finding their way to his chest before you could stop yourself from trying to push him away, but Suguru didn’t seem to care, to notice. Your panties were torn away entirely, and like a man possessed, he fell back to his knees between your open legs and started to devour you whole.

Your thighs were pulled onto his shoulders, his hands curled around your hips as the flat of his tongue laved over your slit, teasing the entrance of your pussy and flicking over your clit. He alternated between tracing vague figure-eights into your cunt and lapping up the slick starting to drip from your poor, confused pussy – your exhausted body eager to accept any affection Suguru had to show you, if you could even call what he was forcing onto your affection. You tried to reach for him, to pull him away from, but you failed to so much as make contact before he let out a near-violent snarl, calloused fingertips burrowing into vulnerable flesh as he pulled you that much closer, hauling your ass off the bed and leaving you on your back, your arms crossed over your face and your ankles crossed over his back. You sobbed openly, now, but your disparate cries were interrupted by cracked whimpers and half-swallowed mewls – little, pathetic sounds you didn’t have the strength to suppress. Suguru didn’t stop. Honestly, you would’ve been surprised if he could hear you at all over the sound of his own heady panting, of his tongue fucking into your now-soaked cunt.

You almost regretted not taking him back to your flat that first night – when he kissed you like you were the most delicate thing in the world. If you’d given in right away, he might’ve had the self-restraint to hold back. Or, to try to, at least.

One of his hands left your waist, falling low enough for the pad of his thumb to press into your clit. Messily, roughly, he toyed with the hyper-sensitive bundle of nerves as his tongue thrust shallowly into your cunt, curling and splitting apart the hot, clenching walls of your pussy. You felt a deep, full-chested moan reverberate up the length of your spine, and that was enough to leave you tumbling over the edge, to leave your thighs clenching around his head as you came undone on his tongue. He ate you out through the aftershocks, but didn’t stop - fucking you open with his tongue until you’d stumbled through another climax, then another, a mix of slick and saliva soon coating his chin and staining the sheets below you. By the time he pulled away, you were crying not from despair, but overstimulation; pangs of pure heat searing your nerves and leaving your cunt aching for reprieve. You were only vaguely aware of the mattress dipping beside you, of his chest pressing into yours as he kissed you for what felt like the hundredth time. As his lips pressed into yours, you decided that, if tonight was the last time you ever had to kiss someone, it wouldn’t be so bad. Not when compared to the alternative.

“I love you,” he mumbled, and then again as he pulled away, “I love you.”

You didn’t respond. You couldn’t. Your voice felt like something you were no longer entitled to use; a vague concept that’d been placed at an inconceivable distance by some cruel deity. Through half-lidded eyes, you saw Suguru bare his teeth in frustration. Your dress wasn’t so much removed as it was torn away from you, and you couldn’t help but wither without it. Modesty could only count so much when you could still see your arousal coating his lips, but still, it hurt.

With an arm wrapped around your waist, he pulled you into the center of the bed and haphazardly dragged his shirt over his head. You shouldn’t have been surprised. You’d seen his bare arms plenty of times, watched him lift Nanako and Mimiko clean off the ground without so much as a trace of strain, and yet, something inside of you still curled up and died as your eyes raked over his sculpted chest, the corded muscle that seemed to cover every inch of him. More out of shock than anything, you moved to sit up, to put some distance between yourself and a man who looked like he could’ve torn your head off your shoulders on a whim, but he was quick to stop you, to press a palm into your chest and force you back onto the bed. With his other hand, he dragged his pants down just far enough to free his cock and, instantly, whatever desolation you might’ve felt at the sight of his bare chest was multiplied ten-fold.

You didn’t realize you were shaking your head until you moved to speak, your voice shaking and small. “That’s not going to—”

“It will.” That authority – that tone of absolute control – was back in full force. Still, you couldn’t seem to make yourself believe him. “I won’t stop until it does.”

Your heart fell into your stomach as he dragged his swollen, leaking tip over your pussy – the flushed head catching on your abused clit and drawing an airy whimper past your lips. He was, by far, the biggest man you’d ever seen, let alone slept with. As if that wasn’t enough, he was already harder than you knew someone could be – thick, pearly beads dripping from his tip and down his shaft, his more prominent veins almost pulsing as he aligned with your entrance. Even his balls were fucking huge.

Fit for a breeder, something vicious and awful whispered into the back of your mind. You tried to ignore it, but you couldn’t disagree.

Your eyes darted to his expression and met his, already blearily focused on you. You opened your mouth, but anything you might’ve said was stolen away from you as his hips bucked forward and he thrust into you, bottoming out in the same motion.

You’d been right, when you’d tried to stop him.

He was going to kill you.

Already, he was too much. A fresh wave of tears pricked at the corners of your eyes as his cock threatened to tear you apart. Suguru let out a raspy groan, his head falling forward and he drew back, pulling out of you until only his head remained in your pussy only to snap his hip and bury himself that much deeper, only to stretch you that much further. “See?” One his hands fell to your lower stomach, the heel of his palm pressing into the soft flesh like he could feel the outline of his cock. He might’ve been able to. You were too scared to check. “You’re a perfect fit.”

There was another grunt, another breathy groan as he fell into an unsteady pace – every thrust brutal and back-breaking. His hands found their way to the headboard, curling around its upper edge as he fucked into you. He didn’t so much find the right spot as find a way to hit every spot constantly, his cock filling your pussy to the brim, leaving you desperately trying to clench down around him to no avail. A high-pitched whine – fractured and pathetic – tore past your lips, and Suguru let out an airy chuckle. “Not gonna be able to get enough of this.” His pubic bone scraped against your clit and you threw your head back, your back arching off of the mattress. Your sensitivity was rewarded with another laugh, a hand brought down just to grope idly at your chest. “I can’t let you out of my sight, from now own. I think I’ll lose my mind if I have to go a day without feeling this perfect pussy wrapped around my cock.”

It was hard to think, let alone piece two words together. Still, you managed to spit something out, fighting to speak above the sound of skin against skin, hips against hips. “B-but, you said— the baby—”

“Fuck the baby. This—” He slapped your clit, his touch harsh enough to make you cry out. “—is all mine.”

A hand around your throat, a new brutality to his thrusts. His grip wasn’t tight, he wasn’t choking you, and yet, you couldn’t breathe, couldn’t move, couldn’t think about anything other than his cock and the feeling of your cunt being split open around it. “You’re mine.” If you hadn’t known better, you would’ve thought he sounded relieved. “And you always will be.”

Meeting Suguru had been a mistake. Asking for his help had been a mistake. Agreeing to this terrible deal had been a mistake.

But, cumming around his cock as that final possessive sentiment trickled past his lips was the biggest mistake you’d ever made or ever would make, again.

Your cunt clamped down around him – a vice around his cock. With your fists balled around satin sheets and your legs wrapped around his waist, your body convulsed underneath his, your pussy doing everything in its limited power to milk him dry. You heard Suguru curse under his breath, his hips pushing flush against yours as something thick and searing flooded into your cunt. What little managed to leak out around the base of his cock was caught with two fingers and forced back in; no drop wasted.

With a heavy exhale, Suguru dipped lower, his lips grazing over your cheek, then the curve of your neck. You shut your eyes, letting yourself deflate. It was over. No matter how you might’ve felt, no matter how much you might’ve wanted to crawl out of your skin, it was ov—

Slowly, agonizingly slowly, he pulled out of you, only to push back in; his rough, punishing pace only made slightly more bearably by the weight of his orgasm.

The next morning, you’d wake up to Suguru’s arm around your waist and a pregnancy test on the bedside table. It’d be too early to tell, but you wouldn’t bother to so much as open the box. Nothing could’ve kept Suguru from trying again, and again, and again in the days to follow.

Come to think of it, you couldn’t be sure if he ever stopped.

“How long is this supposed to last?”

Megumi and Tsumiki were walking a few yards ahead of you, stopping to stare into every other shop window before running ahead, and Himari was currently tucked against Satoru’s chest, occupying herself with a thorough (albeit, mostly oral) investigation of the collar of his shirt. You couldn’t cook and Satoru refused to do much of anything before noon, so the only choice left was to chase after promises of crepe trucks and cafes. Your question earned a hum, a glance toward you, but not much more. As little as you liked about Satoru, you were thankful he had such an even temper. Suguru was never so slow to react.

“Forever, preferably,” he answered, with a slight shrug. “Or until I die, at least – sorcerers have a pretty high mortality rate. I’m the best at what I do, but even the strongest ant gets crushed eventually.” He paused, pressed a quick kiss into the top of Himari’s head. “I’ll make sure to leave a big trust fund, though. You’re gonna be living off your daddy for a long, long time.”

You let your eyes fall to the sidewalk. “You don’t have to pretend you care about her. I know you’re only doing this because of him.”

If he’d denied it immediately, you wouldn’t have believed him. If he’d sworn that Suguru had nothing to do with it, if he’d dropped to his knees in front of you, if he’d told you that he loved you, you wouldn’t have believed him. But, in the end, he only pursed his lips, his head lulling to the side as he considered it. “At first, yeah,” he admitted, tracing patterns into Himari’s back. “I heard that he’d gotten with someone and… I got curious. I guess I was a little jealous.” He paused, his tone abrupt going light and sheepish. “I might’ve gone a little overboard, in retrospect – making the brats go to your school and following you around and all. I just wanted to see what kind of person could make Suguru go soft, but then I saw how you were with the little princess—” He lifted Himari above his head, grinning up at her while she spouted happy gibberish. “—and fell for you, head over heels. All I could think about was gathering you both up in my arms and takin’ you home.”

“You make us sound like stray animals.”

“I mean, you kind of are, right?” You jutted your elbow into his side, and he rolled his eyes dramatically. “Okay, okay, you’re runaways. I didn’t know you were so pedantic, (Y/n).”

He slotted Himari against his hip, his attention momentarily falling away from her as he shot a quick, teasing smile in your direction. “I like you.” His voice was soft, dull – like he was saying something you didn’t already know. Like he was giving something away. “And I want you to stick around.”

“I’m sure Suguru would’ve said the same thing.”

“I’m not like Suguru.” He found your hand, his fingers soon intertwined with yours. “I wouldn’t let you go so easily.”

You opened your mouth, but closed it again just as quickly. Ahead of you, Tsumiki turned on her heel and waved excitedly. She’d picked a café (presumably with minimal input from Megumi); a picturesque little spot with a sun-speckled patio and overgrown garden boxes. Satoru’s hand tightened around yours, tugging you forward, and just this time, you didn’t bother trying to pull away.

The man on his knees in front of you was older – his hair receding and dotted with grey. A salaryman, you guessed, judging by his wrinkled suit, the ink stains on his sleeves. You couldn’t see his expression, not with his forehead pressed against the floor of Suguru’s sanctuary, but you could hear the pain in his voice as he pled for Suguru’s help, see the slight tremble in his shoulders. You didn’t have to assume the cause of his distress.

You couldn’t be sure when you started to see the spirits – or, the curses, you mean. It must’ve been around the end of the first trimester; your little glimpses at crooked monsters and mangled beasts solidifying into full, unrelenting exposure. Suguru suggested (after he’d finished celebrating what he would, later on, refer to as the best day of his life) that it might be a symptom of the pregnancy, that carrying a sorcerer’s child may’ve triggered some pocket of laden cursed energy buried inside of you, but you couldn’t help but think of it as some kind of cosmic punishment, even if you couldn’t begin to guess what you were being punished for.

It had to be a punishment, though. If it wasn’t, you wouldn’t be watching a small swarm of winged, imp-like creatures bite and scratch at the cowering salaryman, each swipe of their claws and nip of their pointed teeth enough to leave ragged, bloody stripes in his arms, his back. You felt bile rise into the back of your throat, but forced yourself not to shut your eyes, to keep your expression one of unbothered neutrality. Suguru would help him, just like he helped you.

As if by way of encouragement, you let your nails scrape over his scalp. After you started showing, the only job Suguru deemed you capable of was that of his new headrest. He took care of everything else – petitioning for maternity leave, moving you out of your flat and into the villa he shared with his girls, rewriting every little aspect of your life to better the role you’d inhabit for the next nine months: his pregnant wife. Currently, he was on his side, on leg bent at the knee and his head propped on your thighs, your fingers threaded through his hair. You’d cringed at the idea, at first, but Suguru insisted that it wouldn’t be an issue. The perks of leading your own cult, you guessed. No one could challenge his authority when he was the only authority they could possibly look to.

After a moment longer than you would’ve liked, Suguru cut off the salaryman’s incoherent rambling with a slight hum. Immediately, the salaryman fell silent, and Suguru let his head lull to the side, leaning into your palm. “Manami,” he started, addressing his assistant. She’d been called in shortly after the salaryman made his entrance. “How long has it been since our honored sponsor’s last donation?”

She glanced toward her tablet. “It’ll be five months this week.”

The salaryman scrambled to apologize. “I—I’m sorry, my store went out of business, and I—”

The corner of Suguru’s lips quirked downward. The entirety of the swarm descended onto the salaryman before you could so much as flinch away.

To say they tore him apart would be an understatement. One second, he was there, bowing in front of you, and the next, little more scraps of fabric and disembodied viscera decorated the floor of the sanctuary. Suguru snapped his fingers and, in an instant, the creatures vanished – leaving behind only gore and the thick stench of copper hanging in the stagnant air. Your hand stilled in Suguru’s hair. You might’ve passed out, if you’d been able to process what you’d just watched.

Suguru took notice of your distress quickly. That, or he just wanted to bask in his kill more privately. “If I could be alone with my wife for a moment, Manami.”

Her eyes flickered to you, lingering for a moment before she bowed her head. “Of course, Geto-sama. I’ll fetch someone to clean up this mess.”

Once she was gone, Suguru rolled onto his back, letting his eyes fall shut. “These fucking monkeys,” he sighed, with a shake of his head. “I swear, they’ll be the death of me. They can’t even seem to die without causing more trouble than they’re worth.”

“You can control them?”

“You’re going to have to be more specific, dear.”

“The spirits.” And then again, with more urgency, “You can control them?”

His exasperation was swiftly replaced with self-satisfaction so potent, you could nearly taste it. “Would you expect anything less from me? Only a handful are strong enough to be helpful, but even pests can be put to good use.”

You felt like an idiot for asking. You felt like an idiot for having to ask, but you just couldn’t seem to stop yourself. “My spirit. The one I came to you for.” It felt like your tongue was coated in salt and ask. “Was he one of the stronger spirits?”

A beat lapsed in silence, then another.

Finally, Suguru let out a long, raspy exhale and brought a hand to your stomach. “I hope it’s a girl,” he muttered, almost absent-mindedly. “I hope she looks just like you.”

You took a single, stilted breath.

When you met your daughter a few months later, impossibly tiny and infinitely lovable and so agonizingly helpless, it would almost be a relief to see Suguru’s face staring back at you.

“She has your eyes.”

You heard his voice before you saw his face, but you would’ve known Suguru from aura alone. You froze in the doorway of the unlit nursery, searching for him in the darkness, but Suguru didn’t make himself hard to find.

“Not the color, but the shape.” He was standing next to the cradle, a soft smile painted across his lips and your daughter in his arms. She was sleeping, and you were thankful for it. You’d kept Himari away from him as much as you’d been able to in the weeks leading up to your escape, but even their minimal exposure had seemed crushing, at the time. Above all else, you never wanted your daughter to be able to recognize her father’s face. “Oh, but she must have my temperament. I’ve heard she rarely cries, even with nuisances like Satoru around.”

You’d left your phone in the living room. Satoru wasn’t home and he wouldn’t be back until tomorrow morning, but maybe, if you screamed, someone would hear you. Maybe, you’d be able to run while Suguru tore them apart, limb by limb.

In the end, it was all you could do to make yourself speak – your voice thin and prone to catching in your throat. “Get out of my apartment.”

“But this isn’t your apartment, is it?” With a quiet, hushing sound, he lowered Himari back into her cradle and turned to face you. “Honestly, if I’d known you were just going to run into another man’s arms, I would’ve been more careful with you. I wonder if you’ll feel more loyal to your husband with a chain around your neck.”

“You manipulated me. You made me have a ba—”

“I loved you.” He cut you off with all the delicacy of a rusty knife sawing through flesh. “I do love you, even if I’m starting to question how much of it you deserve.”

He stepped forward. You wanted to turn away from him, to run, but your body was uncooperative, too rigid to do anything more than shake as he came to stand in front of you. “Can you say it back to me? Just this once.” He brought a hand to your cheek. “I’ll forgive you for everything, if you do.”

You tried to. Not for him, but for your daughter – made expendable by her failure to keep you bound to Suguru. You tried to, but all that slipped past your parted lips was a wordless cry, torn and anguished and far from what he’d asked for.

“No?” He feigned disappointment, letting out an airy sigh. “I guess that’s to be expected.”

He took a deep breath, then rested his head against the dip of your shoulder. His hand fell to your stomach as he spoke into your skin.

“Maybe, after we have our second, you’ll change your mind.”

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resplendent-ragamuffin · 2 months

Note

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

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

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

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

On the JVP Mikveh BS

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

I have.

God help me.

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

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

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

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

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

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

WHAT IS THIS MIKVEH THING ANYWAY?

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

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

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

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

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

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

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

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

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

To quote others:

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

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

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

A mikveh is more important than a synagogue.

I’d say that’s pretty important.

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

So. What does JVP have to say about it?

THE JVP MIKVEH GUIDE

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

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

We start off with a note from the authors.

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

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

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

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

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

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

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

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

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

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

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

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

(Mayyim Hayyim, “Immersion Ceremonies”)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Returning to our document:

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

At this point the rails are but a distant memory.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

A lack of water does not make mikveh practice inaccessible.

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

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

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

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

This is going to require some breaking down.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Queer mikveh is an earth and water honoring ritual.

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

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

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

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

It’s called appropriation.

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

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

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

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

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

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

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

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

This is 100% straight up appropriation.

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

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

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

Full stop.

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

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

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

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

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

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

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

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

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

(Screenshot from Amazon)

Returning to our text:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Most mikvot currently exist in Orthodox synagogues[—]

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

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

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

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

Mikveh can be done in a natural body of water.

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

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

We’ve already explained above why this is nonsense.

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

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

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

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

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

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

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

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

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

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

Our next section is a short one.

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

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

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

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

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

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

Next segment.

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

See previous points on intention.

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

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

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

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

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

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

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

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

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

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

The next suggestion of what to bring is

3. Warm clothes, towels, warm drinks

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

4. Your spirit of love, healing, and resistance

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

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

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

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

That word is antisemitism.

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

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

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

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

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

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

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

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

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

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

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

We start off deceptively reasonably.

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

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

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

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

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

Method One:

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

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

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

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

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

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

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

They end this suggestion with the cute comment,

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

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

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

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

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

Method three:

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

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

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

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

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

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

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

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

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

The next section is “Prayers for Mikveh.”

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

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

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

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

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

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

The Guide, however, gives an alternate form:

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

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

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

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

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

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

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

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

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

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

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

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

The Guide then repeats the link for Ritualwell.

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

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

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

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

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

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

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

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

I hate this.

I hate this so much.

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

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

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

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

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

You may see why I find the Kohenet Institute problematic.

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

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

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

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

But this Guide is ostensibly for authentic Jewish religious practice.

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

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