#Even if it is just 'So the name of God to jews is---' NO IT ISNT. 'Apparently you aren't even supposed to say it because it is rude'

[sumeria]

CONTACT YOUR GOVERNMENT AND DEMAND A CEASEFIRE FOR PALESTINE

For Eu look up:

Voices in Europe for peace

For Usa look up:

US campaign for Palestinian rights

BOYCOTT FOR PALESTINE

FOA (Friends of Al-Aqsa) have organized a boycott in support of palestine. Here are the key companies to boycott:

HP (Hewlett Packard)

Coca-Cola

PUMA

Any produce labelled 'made in Israel'

(Please help to spread the word by sending this copypasta to as many blogs as you can OR going to FOAs website where you can find posters to download and print out)

ive already been contacting my govt and boycotting, thanks

[whosplayerthree]

Me, a jew, the moment podcast hosts mention something even jewish adjacent

[soupcrouton]

Omg first time blocking a mutual for a petty reason that felt really good

[jewish-vents]

My dad is Muslim. My mom is Jewish. His family used to treat my mother and I well, but in the last year they've all become increasingly hateful and bigoted. Finally he snapped at his dad for saying something antisemitic I won't repeat here and told him, "She has done nothing to you! Her family has done nothing to you! Our country slaughtered them and threw the survivors out! And all she's ever asked you for is respect! All she's ever wanted is peace! My wife is worth more to me than you, than your respect, than [entire country my dad immigrated from]! If Jews are so evil, why do you have to goad her and goad her and fucking goad her to try to get a response? And why haven't you gotten one? I'll tell you why - it's because she's something you aren't! She's a good person! I will take a good person who's a Jew over a monster like you any day! Get out of my house and don't come back!"

I'm so torn up inside. I love my dad. I love that he loves my mom and I so much. I love that he supports our being Jewish and has always told me that God loves all people, that I don't have to be Muslim just because he is. He's helped me learn Hebrew since my dyslexia makes it hard for me just like Arabic is for him. I could not ask for a better dad. But I hate that just because he's not antisemitic, he's lost his family. All of them have gone no contact with him for over a month now. I know he's had to argue with them a hundred times over me. They've always been mad he didn't raise me Muslim. I wonder, if I hadn't been born, if that would've helped. Maybe they wouldn't be so tense and angry. Maybe his family would be nice to my mom if I weren't born, but it's too late now. I'm 17. I can't undo the past.

I miss my dad's half of the family. I miss my grandparents, my aunts, my uncles, my cousins. It hurts that they won't talk to me. I can't imagine how much worse this is hurting him. Sometimes in the early morning his eyes are bloodshot like he's been crying, even if he doesn't say anything to me. He's trying to be the cheerful person he always is. He doesn't want me to worry. But how can I not worry about him? Stress makes cardiac issues worse and he's had heart issues in the past. I want him to be okay.

Sometimes I feel this big, overwhelming sense of emotions I can't name, love and contentment and value, knowing he chose us over his family. Then I feel guilty for being happy about that, even briefly. He shouldn't have had to choose.

He's never getting his family back. I'm never getting part of my family back. I don't know what to do with that. The weight of it is hard to bear.

I miss the way things were before.

.

[mariacallous]

“Did they really decapitate babies?” my 14-year-old daughter asked me yesterday. She was pointing to a text message on her phone from a friend. “They’re saying they found Jewish babies killed, some burnt, some decapitated.” And I froze. Not because I didn’t know what to say—though in truth I didn’t know what to say—but because for a moment I forgot what century I was in. All of the assumptions I had made as a Jewish father, even one who had grown up, as I did, with the Holocaust just a few decades past, were suddenly no longer relevant. Had I adequately prepared her for the reality of Jewish death, what every shtetl child for centuries would have known intimately? Later in the day, she asked if, for safety’s sake, she should take off the necklace she loves that her grandparents had given her and that has her name written out in Hebrew script.

The attack by Hamas on Israeli civilians last Saturday broke something in me. I had always resisted victimhood. It felt abhorrent, self-pitying to me in a world that seemed far away from the Inquisition and Babi Yar—especially in the United States, where I live and where polls repeatedly tell me that Jews are more beloved than any other religious group. I wasn’t blind to anti-Semitism and the ways it had recently become deadlier, or to the existential dread that my family in Israel felt every time terrorists blew up a bus or café—it’s a story whose sorrows have punctuated my entire life. But I refused to embrace that ironically comforting mantra, “They will always want to kill us.” I hated what this tacitly expressed, that if they always want to kill us, then we owe them, the world, nothing. I deplore the occupation for both the misery it has inflicted on generations of Palestinians and the way it corrodes Israeli society; when settlers in the West Bank have been attacked, it has pained me, but I have also felt anger that they are even there. In short, I wasn’t locked into the worldview of my survivor grandparents and I felt superior for it.

But something in me did break. As I was driving on Tuesday, I heard a long interview on the BBC with Shir Golan, a 22-year-old woman who had survived the attack at the music festival where more than 250 people were killed, her voice sounding just like one of my young Israeli cousins. She described, barely able to catch her breath, how the shooting had started and how she’d begun to run. She’d found a wooded area and tried to hide. “I got really into the ground,” she said. “I put the bushes on me.” Covered with dirt and leaves, she’d waited. A group of terrorists had shown up and called for anyone hiding to come out. From her spot under the earth, she’d seen three young people, whom she called “children,” emerge. “I didn’t go out because I was scared. But there were three children next to me who got out. And then they shot them. One after one after one. And they fell down, and that I saw. I saw the children fall down. And all that I did was pray. I prayed to my god to save me.”

I pulled my car over because my own hands were shaking as I listened. She then described waiting, hidden in the dirt under bushes for hours, until she saw the terrorists begin to light the forest on fire. “I didn’t know what to do. Because if I’m staying there, I’m just burnt to death. But if I go out they are going to kill me.” She crawled over to where she saw dead bodies and lay on top of them, but the heat soon approached, so she found more bushes to hide in until she could run again. Burnt bodies were everywhere, and Shir looked for her friends but couldn’t find them, couldn’t even see the faces of those killed because they were so badly burned. “I felt like I was in hell.” She finally escaped in a car.

Her story flung me back to my grandparents’ stories. My grandmother hid in a hole for a year in the Polish countryside, also under dirt, also scared. My grandfather spent months in Majdanek, a death camp, and saw bodies pile up in exactly this way. Stories are still emerging of families burnt alive, of children forced to watch their parents killed before their eyes, of bodies desecrated. How was this taking place last Saturday?

But these stories aren’t what broke me. What did was the distance between what was happening in my head and what was happening outside of it. The people on “my side” are supposed to care about human suffering, whether it’s in the detention camps of Xinjiang or in Darfur. They are supposed to recognize the common humanity of people in need, that a child in distress is first a child in distress regardless of country or background. But I quickly saw that many of those on the left who I thought shared these values with me could see what had happened only through established categories of colonized and colonizer, evil Israeli and righteous Palestinian—templates made of concrete. The break was caused by this enormous disconnect. I was in a world of Jewish suffering that they couldn’t see because Jewish suffering simply didn’t fit anywhere for them.

The callousness was expressed in so many ways. There were those tweets that did not hide their disregard for Jewish life—“what did y’all think decolonization meant? vibes? papers? essays? Losers”—or the one that described the rampage as a “glorious thing to wake up to.” There was the statement by more than two dozen Harvard student groups asserting, in those first hours in which we saw children and women and old people massacred, that “the Israeli regime” was “entirely responsible for all unfolding violence.” And then there were the less explicit posts that nevertheless made clear through pseudo-intellectual word salads that Israel got what it deserved: “a near-century’s pulverized overtures toward ethnic realization, of groping for a medium of existential latitude—these things culminate in drastic actions in need of no apologia.” I hate to extrapolate from social media—it is a place that twists every utterance into a performance for others. But I also felt this callousness in the real world, in a Times Square celebratory protest promoted by the New York City chapter of the Democratic Socialists of America, at which one speaker talked of supporting Palestinians using “any means necessary” to retake the land “from the river to the sea,” as a number of placards declared. There were silences as well. Institutions that had rushed to condemn the murder of George Floyd or Russia for attacking Ukraine were apparently confounded. I watched my phone to see whether friends would write to find out if my family was okay—and a few did, with genuine and thoughtful concern, but many did not.

I’m still trying to understand this feeling of abandonment. Is my own naivete to blame? Did I tip too far over into the side of universalism and forget the particularistic concerns to which I should have been attuned—the precarious state of my own tribe? Even as I write this, I don’t really want to believe that that’s true. If I can fault myself clearly for something, though, it’s not recognizing that the same ideological hardening I’d seen on the right in the past few years, the blind allegiances and contorted narratives even when reality was staring people in the face, has also happened, to a greater degree than I’d imagined, on the left, among the people whom I think of as my own. They couldn’t recognize a moral abomination when it was staring them in the face. They were so set in their categories that they couldn’t make a distinction between the Palestinian people and a genocidal cult that claimed to speak in that people’s name. And they couldn’t acknowledge hundreds and hundreds of senseless deaths because the people who were killed were Israelis and therefore the enemy.

As the days go on, the horrific details of what happened—those babies—seem to be registering more fully, if not on the ideological left, then at least among sensible liberals. But somehow I can’t shake the feeling of aloneness. Does it take murdered babies for you to recognize our humanity? I find myself thinking—a thought that feels alien to my own mind but also like the truth. Perhaps this is the Jewish condition, bracketed off for many decades and finally pulling me in.

When news broke of the Kishinev pogrom in 1903 that took 49 lives (compare that with the 1,200 we now know were killed on Saturday), it caused a sensation throughout the world. “Babes were literally torn to pieces by the frenzied and bloodthirsty mob,” The New York Times reported. “The local police made no attempt to check the reign of terror. At sunset the streets were piled with corpses and wounded. Those who could make their escape fled in terror, and the city is now practically deserted of Jews.” In response to that massacre, the emigration of hundreds of thousands of Eastern European Jews to the United States began in earnest; the call of Zionism as a solution also sounded clearly and widely for the first time.

In his famous poem about the massacre, “In the City of Slaughter,” the Hebrew writer Haim Naḥman Bialik lamented, even more than the death, the sense of helplessness (“The open mouths of such wounds, that no mending / Shall ever mend, nor healing ever heal”), the men who watched in terror from their hiding places while women were raped and blood was spilled. I can’t say I know what will happen now that this helplessness has returned—if I’m honest, I also fear that Israel’s retaliation will go too far, that acting out of a place of victimhood, as right as it may feel, will cause the country to lose its mind. Innocent lives in Gaza have been and will be destroyed as a result, and competing victimhood is obviously not the way out of the conflict; it’s the reason that it is hopelessly stuck. But in this moment, before the destruction of Gaza grabs my attention and concern alongside fear for my relatives who have been called up to the army, I don’t want to forget how alone I felt as a Jew these past few days. I have a persistent, uncomfortable need now to have my people’s suffering be felt and seen. Otherwise, history is just an endless repetition. And that’s an additional tragedy that seems too much to bear.

[vaspider]

Hi there! Hope you’re having a good day mama spider. Just dropping by to ask for some info on an addition to a post about Judaism you made. I chose to ask you and not op because i’ve sent you an ask before and know that you answer them. So real quick, why did you type out G-d rather than God or god? Does it have something to do with Judaism? Is it just for the faithful to follow and not goyim? As an atheist who was formerly Catholic i just wanna learn more and be respectful of others’ religions whenever i can. I know next to nothing about Judaism, even though they’re a good portion of my county’s population. Hope this ask isn’t insensitive in any way, and thanks for taking the time to read this <3

This isn't insensitive to ask. It's actually a great question, and I'm glad that you asked if you're curious.

Since those articles cover your asks pretty well, I'm gonna give you some free bits of info to help your quest for respectfulness, which is pretty rad, btw: we don't really use phrases like "the faithful" bc Judaism doesn't require faith in G-d. There is no conflict between Judaism and atheism & there are a lot of Jewish atheists and agnostics. Judaism is an ethnoreligion and a people in a way that a lot of religions aren't, and in fact, the symbolism for one of my favorite holidays emphasizes that we are not complete without all kinds of Jews:

The functions of the four species are defined by both their smell and taste, or lack thereof, along with some interesting imagery from the Midrash (Vayikra Rabbah 30:12): The etrog has both taste and smell, representing people who both perform good deeds and have Torah (knowledge). The lulav has taste but no smell, representing those who do not use their knowledge to perform good deeds. The hadass (myrtle) has smell but no taste, representing those who perform good deeds but lack the knowledge to excel at them. The aravah (willow) has no taste and no smell, representing those who lack both.

"Good deeds" here doesn't just mean "being nice to your neighbors" but refers directly to performing mitzvot/mitzvahs, the 613 commandments that observant Jews observe to varying levels of specificity and intensity.

It's not offensive to use a phrase like "the faithful," just isn't ... correct, you know? Instead, you'd just say Jews or Jewish people. If you're trying to refer specifically to Jews who are religious or believe in G-d... there isn't exactly a phrase for that, I guess you'd say "observant," because there are a lot of Jews who are observant but also atheists, since observant Jews may be observing mitzvaot for any number of reasons that have nothing to do with belief in the existence of G-d.

Anyway, there you go, with some bonus info. As always, I don't speak for everybody, 2 Jews 3 Opinions, etc.

[hindahoney]

If you want to code-switch so often that you are nearly incomprehensible to goyim, here is a list of my favorite and most-used Jewish terms:

Schvitzing - Sweating. (Ex: "I'm schvitzing so much it's showing through my clothes.")

Schlep - A tedious and long journey, depending on usage it can mean that you were carrying something. (Ex: "I had to schlep all the way across campus, my backpack was so heavy." Usually denotes a long walk, but other forms of transportation are acceptable too. "You drove all the way to New York from Florida? That's quite the shlep.")

Shtati - Something really cool. (Ex: "I visited my friend's place and they had a shtati mezuzah!")

Neshama - Soul. (Ex: "Mazel tov on your conversion, you have such a strong Jewish neshama!")

Balagan - A big mess, chaotic, confusing (Ex: "Moshe forgot to bring challah for shabbat dinner, and it turned into this big balagan")

Achi/Achoti - "Achi" literally means "my brother," but can also be used like bro or dude, "achoti" is the feminine equivalent meaning "sister"

Yalla - Come on, let's go (Ex: "Yalla yalla, you're going to make us late again")

Mishpacha - Family. Doesn't have to be literal blood relatives, usually a sign of warmth or friendship. (Ex: "I care about every Jew, they're all my mishpacha.")

Pshhh - Interjection sound, to express respect or agreement with what someone is saying, but can also be playfully poking fun at someone taking themselves too seriously, can be used sarcastically.

Achla - amazing, awesome, great, the best (Ex: "You graduated from university? Achla!")

Sheina Punem (Shayna Punim) - Pretty face (Ex: My bubbe kept pinching my cheeks and calling me a sheina punem) Can be used ironically, in which case it means "a disgrace."

Ahavat Yisrael - to love your fellow Jew (Ex: "I firmly believe in ahavat yisrael, even if it's hard sometimes.")

Schande - Shame, dishonor among the nations, meaning a Jew who represents Jews badly, a serious insult. (Ex: "He's a schande, he feeds into antisemitic stereotypes.")

Schmutz - Dirt, stain. (Ex: "Use your napkin, you've got schmutz on your face.")

Amalek - Any enemy of the Jewish people. ("[Fill in blank] is the modern Amalek, they hate the Jews.")

Lanceman/Landsmen - Two jews from the same place, a point of connection between two Jews who now live far away from their hometown. (Ex: "Your grandma is from Crown Heights? Mine too, our grandparents are landsmen!")

Goyisch - Something not Jewish (Ex: "I don't listen to Taylor Swift, her music is too goyisch for me.")

Goyischekop/Goyische-kop - Goyisch head, a jew who thinks/sounds like a non-jew. (Ex: "How could you say about your fellow Jew? Do you have a goyische-kop or something?")

Kindaleh/Kinderlach - Little children (Ex: "I passed by the school and saw the kindaleh on the playground, they're so cute!")

Chamud/Chamuda/Chamudi - Sweetie, cutie, usually aimed at children, but can be a term of endearment between a couple. Can be condescending when said rudely to another adult, like "Sweetheart" can be in English. (ex: "Goodnight, Chamudi. I can't wait to see you tomorrow.")

Daven - to pray ("Are you going to join us for davening?")

Frum - A religiously observant Jew. ("He's frum, he davens three times a day.")

Treif - Unkosher, generally something not good, doesn't have to literally refer to a food. ("I trained my dog to stop barking when I say 'treif!'.")

Bubkis - Zero, nothing, nada ("Moshe got a gift from bubbe and I got bubkis.")

Kvetch - To complain ("I'm just kvetching, I'm not that upset about it.")

Kvell - Extreme pride. ("I heard your daughter made it into her top school, you must be kvelling!")

Mensch - A good, admirable person. ("He volunteers every week, he's a mensch.")

Chillul HaShem - Disgracing God's name, someone who does something that makes Jews look bad.

Kiddush HaShem - Something that sanctifies God's name, brings honor to God. ("I love seeing you wear a kippah, it's a kiddush HaShem!")

Bubbe meise - Little white lies ("He told his teacher a bubbe meise about his dog eating his homework.")

I should acknowledge that these are mostly Yiddish words, as my experience is primarily with Ashkenazi Jews. If you would like to add common slang from your community (like Ladino phrases, Judeo-Arabic, Italki, etc) I would love to learn about them!

[writingwithcolor]

Judaism, Angels, and Monstrosity

@neapolitangirl asked:

I'm writing a story about the angel Muriel traveling through a world inspired by American folklore (Ex. The Bell Witch, Fearsome Critters, etc) while hunting demons. I wanted to draw inspiration from the legend that says Muriel and Abaddon are one and the same because I thought it was interesting. However, I also know that Abaddon is important to Jewish cosmology and wanted to avoid any unfortunate implications. Muriel is very skittish and kind of a coward, but turns into the more violent and vengeful Abaddon in the presence of demons. Appearance-wise both Muriel and Abaddon are tall and skinny, but Muriel is more like an owly-human while Abaddon is a spiky skeletal being. Would this be connecting Judaism to monstrosity? Also, is there anything else I should try to avoid?

So…angelology, the whole idea of angels with names and personalities and individual jobs, is just…not something the average Jewish person thinks or cares about, even the ones who know a little about it. Not that it’s bad, it’s just not something that is prominent enough that it would have tropes attached that we might be able to warn you against.

That said, we’re posting on the Niche Scholarship and Special Interest website, so if there’s a reader who happens to have a lot of knowledge and feelings about Jewish angelology we would welcome the contribution and specialized expertise.

As it stands, my instinct is to give these more general considerations:

Balancing Jewish and Christian Elements

To what degree are you trying to tell a Jewish story, a Christian story that does not harm Jewish readers, or a story strongly influenced by Christian ideas about the heavens in a way that does not harm Jewish readers? How does deciding where you fall among those distinctions affect how you construct your story, and how you portray your angels?

Jewish Concept of God and Angelic Appearances

To Jews, God Godself does not have a physical body or visible appearance. If you’re describing the appearance of God as you’re navigating your angel-centering narrative, you’re squarely outside the territory of inclusivity toward Jewish readers. That’s okay, if you’re clear with readers that you’re not telling a Jewish story. It’s not okay if you’re trying to conflate Jewish and Christian ideas into a single narrative when they are often incompatible.

Angelic Appearances and Jewish Scripture

Angels might have appearances, and some descriptions of some types of angels in some Jewish scriptures have body parts of various animals. I haven’t the foggiest clue if it matters to anyone what appearances belong to which angels, so if it matters to someone reading this I hope they will speak up.

Are angels Jewish? This is a subject that could make for a fun discussion among Jewish people as a way of exploring the nature of Jewishness, but in your narrative you will have to think this through in your own way. If your angels engage in Jewish practices, then what does that look like and why, and if they don’t, why don’t they? The answer to that may of course be “Because I’m not actually telling a Jewish story.”

Christian Themes and Sensitivity to Jewish Culture

It’s okay to not be telling a Jewish story. But in that case keep in mind what demonstrations of Jewishness you include in a Christian story.

Especially, if you’re depicting a divine Jesus, or a Jesus character with any type of more-than-human powers or ancestry, or you are including any reference to the idea that Christianity might be in any way objectively correct, then you must tread EXTREMELY CAREFULLY with including any depiction of Jewish practice in your work, as the line where depiction turns to appropriation is in that case extremely near.

In all things, try and avoid depicting Jewish humans and any character who might be Jewish or be seen as Jewish in ways that are otherwise harmful: we’ve often talked about tropes around greed, sneakiness, power-grabbing, gender and sexual dynamics, and other tropes that apply to portrayals of Jewish characters. If your angels are Jewish, or Jew-ish in flavor, that goes for them as well.

Again, I know absolutely zero about Muriel and Abbadon and am not very interested in learning more as their lore has zero bearing on my Jewish practice in any way, and that’s a somewhat important point to me to be making because…2J3O. Two Jews, three opinions. So again, if a reader does in fact have knowledge and opinions about the specific angels themselves, please speak up.

–Meir

[determinate-negation]

I'm sorry but having token jew(s) in your student movement does not absolve you of antisemitism and does not grant you a free pass from engaging with this problem. While I'm willing to believe many of these groups do actually advocate for Palestinian liberation without dabbling in the old jew hate, the reality is that the last weeks have seen some Very, very hateful and concerning targeting of Israeli and Jewish students, the Cornell forum and blocking of the kosher food court, whatever the fuck is happening in Columbia to name but a few. Many of my Jewish and Israeli friends in American universities have voiced major concerns, regardless of their political stance (yes! Even anti zionist aka the "good jews"!!)

Why are you so quick to dismiss these people's claims, the *are* the marginalized group, they are the ones feeling threatened, calling them delusional won't make them feel safe, unless, of course, you do not care for Jewish wellbeing and existence.

I must say that for the time being, as a jewish student, I thank God im not in American academia.

i wasnt gonna even respond to this but its so annoying how people refuse to interrogate the framing of things because youre falling for propaganda and im going to show you.

when i say that there are jewish students in palestine organizing, these are not “token jews,” although that seems to be the only lens through which you can view standing with liberation instead of violent ethnonationalism. but anyways, these are not token jews these are people making leadership decisions in sjp and jvp chapters. in new york specifically, not that you would know i guess, and which is misrepresented in the media, the issue in some chapters is having only a few “token arabs” and mainly white jewish members. if any of the reporters actually did their fucking job the articles they write about sjp would reflect this.

the incident you mentioned at cornell, someone making violent antisemitic threats, which is actually scary, has nothing to do with pro palestine organizing. in fact, quite the opposite, according to his lawyer.

so this was actually meant to vilify pro palestine students, and its working on you.

and i dont know what youre referring to about columbia, because whats mainly happening is pro palestine students and arab students in general who are completely unaffiliated are being doxxed by right wingers and the administration is taking extreme measures to shut down political speech. lets be fucking real: antisemitism on college campuses exists and is an issue, but is mainly coming from right wingers or opportunists, not the leadership of palestine organizations. conflating them when its actually a different story is serving a specific political purpose of slandering the palestine movement. its also ignoring the real root of the problem. and more cops on campus and administrations destroying academic freedom cynically framed as “preventing antisemitism” is actually a bigger threat for us in the long run. its just wrong to consider pro palestine people as the biggest threat to jewish students on campus, they simply arent the people behind most of this increase of antisemitism. if you joined sjp you would most likely find people committed to justice and liberation and would completely welcome you if youre equally committed, and who are vocal about not equating jews and the state of israel. stop fucking buying all this propaganda. my post specifically was about the misrepresentation of college palestine organizations as antisemitic terrorists, and nothing i said in it was incorrect

[thrashkink-coven]

Theists have to deal with the reality that their Gods and symbols will almost inevitably be appropriated by assholes. And it SUCKS

I be trying to do research on Ashtar and Attar and all of his symbolism has been absorbed by antisemites and Heaven’s Gate motherfuckers.

I was having a conversation with Lucifer about how conservatives have largely bastardized the imagery of Jesus and the cross, and Lucifer expressed that the same thing has happened to him and almost every other popular deity in existence. Aphrodite’s symbolism is adopted by terfs constantly, Lucifer’s sigil is deeply tied to alt right white nationalism, just as Jesus’ name is. Just as Odin and Thor are as well. Zeus is often paraded by misogynists and incels. And it SUCKS. IT SUCKS!!!!

This is a special reminder that there are assholes in every theistic community, there are assholes who don’t even truly understand what their deity stands for, (HOW?? ARE YOU A DEVOTEE OF APHRODITE AND A TERF THAT DOESN’T MAKE SENSE) and these assholes are not an accurate representative of that deity or their actual devotees.

Painting any religion, spirituality, or deity with broad strokes because of the actions of the worst of their “people”, is a severe disservice.

I HATE that Lucifer’s legacy is so often distorted because of how deeply he’s been embraced by literal fascists, and with my blog I am trying to slightly level the narrative. There will always be dumbasses that claim that Lucifer does in fact love eugenics and hates jews and gays, but anyone who has had the honour of even being in his presence knows that couldn’t be further from the truth. Anyone who preaches supremacy does not know what it means to be a Luciferian or a Satanist. Not everyone is who they say they are.

Edit: WE DON’T FUCK WITH THE SATANIC TEMPLE OVER HERE

[xclowniex]

So wait Lilith got her name a class of Mesopotamian demon? Isn’t that arguably cultural appropriation?

And If I recall the Noah’s arc story was kind of a ripoff of part of the epic of Gilgamesh, I think there where other parallels to

But yeah neopegans should at least try to change the names a bit or something, heck just make up your own gods at this point. That still doesn’t make it right to just use this Jewish character like that.

There is a difference between cultural appropriation, cultural appreciation and a natural mixing of cultures due to two or more groups living in a place.

Cultural appropriation is generally when a majority group adopts aspects of a minority groups culture and either benefits from it whilst the majority society is still ostracized for it or benefits from it without acknowledging its history.

For example non black people wearing braids benefit from braids as they're seen as cool or trendy, whilst black people still face racism for wearing braids. Or when a while ago this lady on tik tok made a Korean Cucumber dish and called it her Cucumber salad, and did not at all acknowledge that her recipie either was a Korean recipe or acknowledge that she was inspired by a Korean recipe, and instead claimed it was her invention.

Cultural appreciation is when you learn about a culture, and engage in it whilst acknowledging the history and rules within the culture. For example, Megan The Stallions recrnt music video where she featured a Japanese artist, filmed the music video in Japan with Japanese directors and actresses and actors, and used a Japanese tale as the plot for the video. She learnt about things, honored those within the culture, and made sure that they also benefitted from her use of it.

Natural mixing of cultures is when two or more groups coexist in a land and/or the minority culture assimilates to a degree to the majority culture. Jews existed in Mesopotamia for years after Judea was destroyed, and some where even there before then. Jews assimilated to a degree whilst living in Mesopotamia, and that brings with it, a level of mish mashing culture.

The idea of lilith had existed before jews went to Mesopotamia, lilith only became who she is known as in Judaism today due to a mixing of the Jewish idea of lilith and the Mesopotamian lilitu. It wasn't like lilith was purely taken from Mesopotamian beliefs. Hence not cultural appropriation.

Whilst I have no problem if neo pagans like the concept of lilith with how they have appropriated her, to call her lilith and to use literature and mythology from judaism is just wrong. There was never the mish mash of cultures which can happen naturally, it was some people who looked at a poem a jew wrote about her, misinterpreted the poem and went "mine now".

[jewish-vents]

I’m Jewish through my dad but I wasn’t raised in the community(i learned what Purim was two weeks ago, i was fully not in it), so when I got to college last august I decided to really dive in and it’s been a beautiful sort of homecoming for me. I joined SAEPi and got into Chabbad leadership at my campus, and I’m almost at the point where I can do the Chabbad Shabbat prayers before and after dinner without stumbling over my words. Gonna surprise my grandma if I see her in the summer. Anyways.

When October 7th happened it was a shock to my system, because I was a baby Jew barely getting my feet. My parents never mentioned antisemitism to me as something that could affect me in the future, it was always a thing of the past. But I was right there standing in the doorway between jew-ish and Jewish, and it pushed me over the edge. I had many friends with family in Israel. I had a couple friends whose friends died in the attack. Everyone in that group was my family. It felt personal.

When the march in dc happened I went with one of my friends, and it was sad, but amazing to see in person how strong we are. In the plane terminal on the way home he and I got cornered and called baby killers, among other things, because he was wearing a kippa and his Israeli first responder coat. That was my first time experiencing antisemitism and it was terrifying, even though I didn’t get hurt. It was terrifying even though my friend was built like a tank and would’ve protected me. It was terrifying just to sit in the train car with him and watch a woman stare at him with wide eyes like he was some kind of criminal. I stepped closer to him as if to remind her he’s human. I stared back at her with just as much fear and watched her snap out of it, confused.

Last week was holocaust awareness week at my college, and one of the things I did was spend a couple hours in the plaza reading the names of people that died. I found 34 Feldmans and Fotts. I found family names, Chana and Fayge and Jeshua and Sophia Feldman one after the other, and still am wondering if that was part of my family that didn’t make it to the US in time.

I called my grandma and asked for everything she could remember about her family lineage and how we got here, everything she had from that part of her life. I thought that there would be plenty to lean into, family recipes and heirlooms and stories, but there was barely anything. She has a Star of David necklace and a ton of repressed memories, next to nothing else. The recipes I could find were through my great aunt, some short instructions from my great grandmother on the back of a letter she sent to the aunt about what to ask for from a kosher butcher.

My family made it here in 1915 and 1921, they escaped before the holocaust, but they still weren’t untouched because of the ways they were ostracized and othered when they got here. My grandmother will barely admit she’s Jewish because none of her kids passed it on, it’s easier for her to let it go. I didn’t understand this until I realized that one couldn’t be hurt by the grief and pain of a family they aren’t part of.

Even those that survive are not left unscarred.

How could this not be personal? How could it not be generationally affective when it’s pushed so many to minimize their Jewishness out of self preservation? Raise their kids thinking they aren’t Jewish and hope their names never end up on a list of living or dead Jews? People still don’t see us as human. the antisemites still want to scar us. They want us to forget who we are.

It’s unreal to me when goyim act like American Jews in the current day are unaffected by the past and safe from antisemitism. I’ve been here less than a year and have been screamed at in an airport, have uncovered serious intergenerational trauma, and realized that of my Jewish family I have nothing to hold on to but a torn in half piece of paper with a sentence long tangent about brisket.

We are strong and we will outlive them, but god are we still fucking fighting for our lives.

.

[tanadrin]

The Gish Gallop was a term coined I think on the 2000s internet for a rhetorical maneuver where to buttress an argument you provide a ton of low-quality evidence; that the evidence is bad means it should be easy to refute, but the very large volume means it will take much longer to explain why it's all wrong than it did to copy-paste a bunch of links, and to a certain kind of very naive onlooker, it looks like the galloper is winning--after all, the one interlocutor has presented a ton of evidence! The second interlocutor has to spend so much time bending over backwards to refute it! Surely the first guy is more knowledgeable and authoritative. You aren't going to look at all that evidence yourself, of course--who has the time?

But listening to Dan McClellan talk about the Gospel of John this morning, it occurs to me that I don't think this is disingenuous. Not entirely. I think this is just the style of argumentation a lot of Christians (of a particular religious flavor) are used to. And I'm not just talking about in non- or para-religious matters like evolution. This is how Christianity understands the Bible.

This week's Data over Dogma is about the theology of John, and why it is non-trinitarian (because the Trinity is a much later doctrine developed as a kind of political compromise, maintained only because it had state backing) and does not actually identify Jesus with God (the theological developments are more complicated here; but suffice it to say it was not at all a given that "authorized bearer of the divine name" and "actually God" were the same being in 1st century Hellenistic Judaism, and indeed the distinction between the two had developed in Jewish thought precisely to avoid the awkwardness of anthropomorphic figures proclaiming themselves God in some of the older sections of the Hebrew Bible).

The funny thing is, there are a ton of passages in John that get trotted out as proof texts that Jesus is God. There are very good reasons in the case of each one to doubt that that is actually the correct reading; but of course, if you don't know anything about Greek, all you have are modern translations produced under the assumption of the dogma of the Trinity--mostly for devotional readers of the Bible who would be outraged if the Trinity wasn't in the New Testament--and you have been raised in a cultural and/or educational milieu where it is simply a default assumption about the way the world works that the Trinity is a timeless concept that has been in the Bible from the beginning, it sure looks like one side is spinning up tendentious arguments based on silly semantics that have nothing to do with the religion you learned as a kid.

But this exegetical approach (really, eisegetical) is common to many topics in traditional Christian theology. There are a ton of passages from the Septuagint that the Gospels warp to be about Jesus, even though, in their original context, this doesn't make any sense; sometimes even they're based on obvious mistranslations, like having Jesus ride into Jerusalem on the back of two animals simultaneously because you don't understand appositives. And you can poke holes in any individual bit of this exegesis, but psychologically having a ton of low-quality evidence for a thing is a pretty effective bulwark against thinking critically about that evidence; for every individual argument you knock down, the person you are arguing against is probably thinking, "yeah, but what about all that other stuff," even if they can't actually name all that other stuff in the moment.

And it's not mendacious! This is the stuff of true belief; this is how you get breathless Christian commentators saying the Bible couldn't possibly be written by human hands, because it so perfectly predicted Jesus even in the Old Testament--and the evidence they point to is, to anyone not steeped in traditional Christian exegesis, and especially to Jews who have their own exegetical traditions, absolutely barmy. Like really pants-on-head crazy stuff. But of course even now it is still being processed, in many parts of the world, through a two thousand year old tradition trying to reconcile it all and to normalize it all, and--to bring it back to discussions of evolution on the internet in the 2000s--I can't help but think of all those people who talk about the experience of thinking evolution was so obviously nonsense, because all they were exposed to was the fundamentalist strawman of it. When they finally sat down and began to read about it on their own, from unbiased sources--often with the intent of criticizing it--they realized how distorted their understanding was, and how limited their supposed outside view.

(If there are general lessons to be wrung from this situation, I think it's simply "beware of echo chambers." Social consensus in a bubble can make bad arguments feel much stronger than they really are, especially if you are not exposed to the actual opposing view. Be on guard against mistaking "quantity of evidence" for "quality of argument," especially if you're not gonna evaluate that evidence yourself. Also all religious traditions are fundamentally eisegetical, because in order to keep holy writ relevant to the community its meaning has to be constantly renegotiated. So, uh. If you want high-quality exegesis, ask an academic, not a theologian.)

[unbidden-yidden-deactivated20240]

An incomplete list of unhinged things I want to create, mostly for the hell of it:

A flag

A coat of arms

A seal

A unique staff

A unique scarf, sash, &/or headcovering

A conlang, complete with its own alphabet

A name for my estate (small shitty house in a suburb)

Journals written, bound, and stored in such a way that they will be preserved long beyond my lifetime.

I used to want to create my own religion and pantheon of gods, and I even had a good start on it, but then I had an actual numinous religious experience and became a Jew.

So, now I just want to record my spiritual experiences, textual commentary, and theological ramblings in the same manner as my journals so that it can be found generations later and hopefully dissected and argued with/about by Jews well into the future.

[secular-jew]

So you admit that even when a holy book instructs or excuses horrific acts to other people that doesn’t make the religion itself or its followers inherently evil?

Because for every fucked up thing in Muslim holy books I’m sure I can find something similar in other holy books or stories, just because one religion “doesn’t do it anymore” doesn’t mean the religion is inherently one of peace.

If your problem is solely with people’s actions then direct your ire towards those actions

But if you hate the beliefs behind these actions, then be consistent and hate ALL similar beliefs

There are people trying to fulfill a cow based prophecy in Israel right now so it’s not like wacko’s don’t exist in Judaism to.

There is a difference. Muslim caliphs, mullahs, and sheiks are constantly preaching the Quran to their flocks every week, and they are repeating the calls to Jihad, the destruction of an Israel, attacks on Jews and other Kafirs. And so, there are 5 murderous attacks, per day, documented, by those shouting Allahu Akbar, our Islamic God is Great, we are killing the unbelievers in Allah's name." 5 per day, 2,000 per year since these attacks have been documented starting in 2001, post 9-11, an Allahu Akbar event I witnessed personally, and lost 2 female colleagues who were killed in barbaric manner while doing their day jobs in the World Trade Center. Some of these 46.262 Allahu Akbar attacks have resulted in 1-5 deaths, some 200, and some 3,000.

This is not happening in Christianity or in Judaism, nor in Buddhism or Taoism.

Maybe you can tell me, how many Jews have blown up airplanes or flown them into civilian buildings? How many Buddhists have killed 200 people dancing at a beach bar? How many upset or ultra-orthodox Protestants kidnapped hundreds of Nigerian or Yazidi girls, and used them as personal sex slaves? How many Zoroastrians have blown up buses and pizzerias? Sure, Jews have wackos - every religion does.

I used to think that all religions were peaceful save for a few extremists, up until 9-11, after which I did an intense amount of research into the history of Islam and of Jihad (both are intensely and deliberately intertwined). Also, it turns out, Mohammad was no Moses and no Jesus. He's not like other actual prophets.

What I learned is that the effed up Islamic trilogy (Quran, Hadiths, Sirah) is very dangerous, is militaristic and political, and ~60% of the texts instruct Muslims, specifically, how to treat others (non-Muslims, Kafirs, unbelievers) as 2nd class citizens at best, and corpses at worst. This is a major and defining difference. I won't get into all the nuances bc it would take an entire book.

[whencartoonsruletheworld]

Okay so since there’s soooo much fucking transphobia rampant, here’s a post for those of you who either are Christian and/or surrounded by Christian queerphobes. Here’s a list of rebuttals to when they start talking about how being trans is ungodly.

Most of these rebuttals are religious as that is the base they will be arguing from; however I did include  bit of a science to make their heads spin.

“Genesis also says that God made morning and evening. Are morning and evening strictly binary? Is there nothing inbetween? Can you define 'morning'? How about the binary of darkness and light?”

“So if we're born the gender we are, what are intersex people?” [when they inevitably say there's just "so few of them"] “There are more intersex people than there are redheads. 1.7% of the population are Intersex, while roughly 1.5% are redheads. Does that mean that redheads do not 'count' when discussing hair color?”

[to “God doesn't make mistakes”] “Yes, of course. They just do impossible things. After all, if God could put a baby into a virgin, or could bring life to the dead, why could they not put a boy's soul into a girl's body, or vice versa?”

Feel free to also say “God literally made such a mistake with all humanity that they flooded the planet.”

This line is from a Jewish source, Something That May Shock and Discredit You by Daniel Mallory Ortberg: “As my friend Julian puts it, only half winkingly: 'God blessed me by making me transsexual for the same reason God made wheat but not bread and fruit but not wine, so that humanity might share in the act of creation.'”

Galatians 3:28: “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.“

If they're using the Deuteronomy verse (22:5, about not crossdressing or w/e), know that line is mistranslated. Quoting https://hoperemainsonline.com/index.php/transgender/, “A more literal translation from Hebrew reads 'The weapon of a warrior shall not be on a woman, nor shall a warrior put on the robe of a woman, for all who do these things are a hateful thing to the LORD thy God.' The word “robe” is translated from the Hebrew word simlah, which was a garment worn by both sexes. Clearly, this cannot be referring to cross-dressing. What could it be referring to then? A much more likely answer to that question is that it is about ritual purity and the mixing of blood. Both warrior’s swords and women’s garments would get blood on them, one from battle and the other from menstruation. To have a man wear the robe of a woman, or vice versa, would mix blood, which was considered an abomination under the law.”

Similar mistranslations result in the homophobic verses they spew as well. just browse through hoperemains for some inspo

This last one is long, but it talks about how all humans, including women, were created in God's image; therefore, God is both male and female. If it's wrong for humans to be, why is God enby themself? 

From The Africana Bible, edited by Hugh R Page Jr:

“The term occasionally translated as 'human beings' in the NRSV and generally as "man" in most other English versions is  'adam or ha'adam. Now this is clearly not a personal name (that is, Adam) as the KJV ill-advisedly begins to indicate at about Gen. 2:19. A better translation of this term, however, would be “the earthling” since the term is derived from the term ‘adamah, meaning “land” or “earth.” Such a translation clarifies better than “man” or even “human being” that the original intent of the author is to emphasize that God made “earthlings” as a whole, not just males, in God’s image[...]”

[...]“Such a translation takes into consideration that the term ‘adam is meant to function as a collective term referring to both the male and the female. Thus, we should note that ‘adam here is not a name or an ascription of gender but a collective term for “earthlings” in general; this is emphasized by the author’s choice of the plural pronoun ‘otham, and the use of the plural verbs veyirddu and urdu, meaning in 1:26 and 1:28, 'let THEM have dominion,' further reiterates the inclusive nature of the term ‘adam. [...] In Genesis 1 and 2, both genders were created with equal expressions of God’s image, equal authority over the earth, and equal value as human beings.”