#Pool Water Purification

[svsaqua]

[hmdigitalindia]

The COM-100 is a professional-grade digital meter designed for measuring water quality. It is widely used in various applications such as hydroponics, aquariums, water filtration, and laboratory testing. The COM-100 is a professional grade level EC/TDS/Temp meter ideal for all water quality testing, hydroponics, water purification applications, wastewater regulation, aquaculture, colloidal silver, labs & scientific testing, pools & spas, ecology testing, boilers & cooling towers, water treatment and more.

[cygnetbrown]

Cleaner Laundry and Solutions to Other Water-Related Issues on the Homestead

Here’s a jug of reconstituted bleach made of 8 tablespoons dry bleach and 81 ounces of water. I was at Walmart the other day and I saw that they had dry chlorine bleach in the pool aisle. As I compared the price of that dry bleach with the liquid bleach that I normally bought I thought, “Why not give it a try? What have I got to lose?” Laundry Bleach So, I bought a small bag of it and took it…

[johnypage95]

Label maker Dubai:-

We are one of the great companies in UAE managing water treatment items and administrations and one of the finest companies for spill kit suppliers. We work with honesty. We try to give our significant clients quality performing items with limitless backup help and administrations. To know more information, visit: https://marstechnology.ae/label-printer/

[electricgg]

Ancient Dreams In A Modern Land

Chapter 4: Don’t You Find It Strange? The Only Thing We Share Is One Last Name

Masterlist

Chapter 1 / Chapter 2 / Chapter 3 / Chapter 4 (Here!) / Chapter 5 / Chapter 6 / Chapter 7 / Chapter 8 / Chapter 9 / Chapter 10 / Chapter 11 / Chapter 12 /

Water is meant to be clean. Its main purpose is to sustain the human body, which cannot survive without it. People have also given water many meanings and symbols throughout the centuries.

Purification. Life. Transformation. Change. Fluidity. Nurishment.

Water is meant to be something that heals.

Which is why Jason Todd felt unsettled by the dark brown pool in front of him.

Oracle had sent him the coordinates she managed to find from the police report Chief Gordon had given her later that night. He had found her near Grant Park, walking out of an empty alley and without a phone or a schoolbag. Confused, out of it, uniform drenched and ruined, and wound on the head.

He kicked a crushed soda can out of his way, landing in the murky water and making ripples on the surface. 

The nauseating feeling of disgust clawed at his stomach the more he looked at the pool.

It brought back memories. Memories he would rather keep buried.

‘She crawled out,’ he analyzed, flashlight pointed at the dried footsteps, wandering from the huge water print and towards the hole in the wired fence.

The flashlight was moved around, viewed on the ground, and over the bushes.

A sparkly glint that clashed with the light between the unkept leaves caught his attention. Crouching in front of the bushes, he reached out. Grabbing and pulling out the item so he could see it up close.

A purple, drenched schoolbag with silver charms hanging from its zipper. By how heavy it was, Jason figured out that the books and contents inside it were drenched as well.

“The bag fell into the pool as well.” he stood up, bag in hand, and looked back at the pool.

“But she didn’t fall with it. It was thrown after.” 

His boots crunched over broken glass, making him look down. There were two head bottles laid near the mess. They were probably thrown or fell by accident. It was recent, too, by how clean the glass looked. 

“Somebody came back…” he muttered to himself, moving what was left of the bottles with the front of his boot.

He lifted the bag, noticing how it still dripped heavily with water. It was too wet to have been taken out around the time of the event.

The bag had been taken out later. Way later. Probably a few minutes before he reached the place, if his instincts were to be trusted. It made his blood spike up underneath his veins, a heavy grunt pushed out of his modulator.

Someone had waited hours to get rid of the evidence.

Someone tried to get rid of her.

Someone tried to kill-

A distant voice interrupted his dark musings. Then, the sounds of shoes slipping and footsteps running off.

Jason didn’t hesitate to drop the bag and take out his gun, sprinting and jumping over the fence. Taking off towards whoever was trying to escape from him. Pulse palpitating, a dark feeling invading his chest as the thoughts of what he was going to do once he caught the bastard that dared to even look at her way.

It didn’t take long for gunshots, a body slamming against a metal dumpster, accompanied by grunts of pain, to be heard on a dark, blocked alley.

The person, a boy not older than eighteen, tried to crawl back as he yelled and cried from the pain in his leg. His jeans were turning dark from the blood and other fluids as the tall, imposing figure of Red Hood walked calmly towards him.

“Ple-please,” the boy whimpered out, body trembling, and a high-pitched noise escaping from his mouth once the vigilante crouched right by his side.

“It was just a prank! We swear!” he tried to cover his face, but Red shoved the gun in his face, making him stop.

“We? So there’s more of you?”

The boy went pale. Lips shaking. His head moved from different sides as if he couldn’t say yes or no to the questions of the masked man.

The gun was then shoved in his mouth, making him choke out a scream.

“Better start talkin’, boy.”

“Because you just made my night a fuckin’ hell.”

• • • • • • • • • • ✦ • • • • • • • • • •

From the moment she woke up that morning, she should have known fate had it out for her. 

And given that it was also her first day in a new family, she should have been prepared for the absolute madness that went down that morning.

She knows someone down in hell had it out for her and was laughing their ass off.

Let’s divide the events so it can be easier to understand.

✼　 　✼　 　✼　 　✼　 　✼　 　✼

Falling back to sleep turned out to be a chore.

She was exhausted; that was given. And the soup and tea had been more than enough to put her in a very sleepy state. And she was knocked out the moment her head hit the pillow!

But, for some bullshit reasoning, her body decided that five hours of sleep was enough for her to regain her strenght after the whole thing that happened.

And to top it all, she felt alright. Even energized, to her shock! 

Her skin was strumming with adrenaline underneath, making her walk around the bedroom in circles to burn off some of the restlessness inside her body. It felt like a need, even. Just to do something with her legs.

Walk. Jump around. Bounce them while sitting down. Even try to jog in the same spot.

She tried to run around, but the limited space and almost knocking down the bookshelf put a quick stop to that. It was becoming annoying to the point that even her fingers drummed against the hardwood floor as she lay all sprawled out while staring at the ceiling. Soaking in the coldness so the uncomfortable sensation would calm down.

And why lie on the floor instead of walking around the halls where there was more space, or exploring her bedroom more thoroughly? Simple answer. 

Number 1: Because ain’t no way she's walking in the dark in a very obvious haunted house. She ain’t that dumb.

And number 2: It didn’t feel right to search someone’s belongings without permission. Even when that someone was no longer among the living.

Inhaling deeply, her gaze moved towards the stained glass window. Its colors painted across the room as the rising sunlight shone through the glass. Small particles of dust, changing between the colors as they floated around the air.

‘For such a lively room, it feels so lonely here…’

Her mind mused, a sudden sense of calm coming over her, and taking off some of the intensity of the restless feeling. She could feel like breathing again, eyes sliding closed slowly. 

The sensation of hands caressing her hair made her slip under more quickly.

Sweet sleep, finally…

Then her stomach decided to growl as if a freaking bear was inside of it.

2. Walking on dark halls should count as a sport.

Remembering her way to the kitchen wasn’t hard. Alfred had given her different clues on how to tell apart the halls, but he told her that he would fetch her the next morning for breakfast, and he would continue to do so until her head healed.

‘Well, too bad, Alfred. My stomach ain’t waiting any longer.’

Her thoughts complained, eyes bouncing from portrait to portrait. Arms wrapped around herself to keep the cold out. Because somehow, even while still wearing the thick sweats from the police station (they were comfy and she wasn’t touching the wardrobe unless she got some divine permission), the manor still managed to chill her to the bone.

Going back to the warm room was very tempting. Truly. But her stomach was almost eating itself in hunger. It was almost painful.

Why was she so hungry? She ate a few hours ago, and it feels like ages to her stomach.

Grumbling under her breath as she took a turn to the left, her body froze on the spot once her stare landed on the end of the hallway. Her heart almost going between coming to a stop or dropping to her feet.

There, in the hall, a tall, hunched figure walked slowly with a thick cloth over them. They were holding something between their hands, close to their chest. Pale hands standing out amongst the dark hallway.

She took a slow step back, wincing too loudly when the floor creaked under her weight.

Their head snapped toward the noise. Cornflower blue eyes with heavy, dark bags underneath and a very exhausted stare.

They stared at each other, neither moving nor even breathing. Until a male, confused voice came from the cloaked figure.

“You are not supposed to be up yet.”

His words snapped her out of the sudden scare, cold sweat going down her neck as she let out a heavy sigh. The cold hand of last night gripped her shoulder as she calmed down her heart palpitations.

Empty words. Ignored questions. Double-handed comments. Sarcastic answers. So much doubt. Condescending tones. Feeling dumb and stupid, and it hurts so much. You must have thought so hard about that. And why would I care? God, leave the thinking to someone else. Are you even trying? Surely you aren’t that stupid? I don't have time for that. Maybe if you used your head every once in a while, you wouldn’t be such a pain for us. Stupid. Dumb. Slow. Stop taLKING-

Cold lips whispered in her ear.

“Timothy. Know-it-all. Cold. Sarcastic. Condescending. And a coffee addict.”

Don’t let down your gaze

The cold hand slipped off slowly from the shirt, and then she was back in the hall with the freaking guy that almost gave her a heart attack on the spot.

Something akin to anger invaded her body. Sinking right through her back.

She straightened up and just stomped down the hallway, shaking her head as she muttered angrily under her breath. Her hands curled into fists on her sides. Her stomach growled in agreement for the first time since she stepped out.

“Not supposed to be up. Looking in the fucking mirror for once and then you can talk,” she said between her teeth as she passed right by him and taking two stairs at a time and disappearing by taking the hall to the left.

Anger, hunger, and fear ran through her blood. Anger from somebody else. Hunger that was becoming starvation. And fear, well, she was angry from getting scared like that by a dude with eyebags for his eyebags.

‘Fuck this house. Can’t normal people live under this roof?!’

Meanwhile, Drake just stood there. Eyes wide and mouth forming words, but no sound coming out. He was pretty sure he was having a hallucination from his lack of sleep.

“...since when does she move so fast?”

3. And then, the kitchen, her only salvation. Now turned into a gathering point.

Not only did she not find Alfred in the kitchen, but the little gremlin was having breakfast already at the dinner table.

He was wearing a school uniform, very similar to her own. Or what she thought her uniform used to look like. His schoolbag sat on the chair next to him, all pristine and expensive-looking. His plate was almost empty, just some scrambled eggs and untouched bacon strips that were snatched up by the smiling man sitting in front of him as they talked.

A man who left a sinking feeling on her suddenly quiet stomach.

The man had black hair and sparkling blue eyes, bright with joy and fondness as he listened to Damian complain about something she couldn’t bother to tune in as her ears started to ring. He wore a thick black jacket, a bluish grey shirt, and jeans. 

Before she took another step as quietly as possible (because she had convinced herself that if she moved as quietly and as fast as possible, she wouldn’t have to even interact with another random guy so early in the morning.), a youthful voice that felt like nails on a chalkboard to her called for her attention.

“Hey! You’re awake early!” The cheery tone made goosebumps break out on her skin, making her hiss under her breath.

Turning her head towards the man, she took notice of how he was already standing up and walking towards her. An easy smile on his face.

It irked her, for some reason. That smile.

“Here I thought you were sleeping in until late in the afternoon after what happened yesterday.”

With every step and word that came out of him, the more her shoulders moved up as an upsetting feeling churned inside of her.

Why is he smiling so much? And this early, too? It’s unsettling

Then, he put his hand on her shoulder. It felt so wrong and odd. And when her gaze found his, the only emotions she could find on his stare were pity and something similar to concern. But mainly pity. It made her feel cold and heavy.

“Did you rest? You need to-”

Sorry excuses. Soft avoidance. Pitiful glances. Forgotten recitals. Empty promises. So many empty chairs in recitals. Photos of her alone. Unanswered calls. Unseen messages. I can’t today, I’m too tired. Sorry, gotta go help with a case. Sure, I’ll see if I can go. Sorry, I’m going out with Damian. I promised Tim that I would help him with something. Can’t you ask Bruce? I’m sorry. I’m sorry. I’m sorry. I can’T. I CAN’TIMSORRYICANTIMSORRYIMSORRYIMSORRY ARE YOU SORRY-

“Can you not?” she snapped, pulling her shoulder away from his grasp. Almost as if his touch burned her.

He recoiled, startled at the sudden action. Eyes widening in confusion and surprise. He put both of his hands up, trying to look defenseless.

“Oh, um, sorry. I didn’t think-” he tried to talk, but she just brushed him off and moved towards the fridge to look for something to take away the head-shattering migraine that was pounding between her ears.

Except the whispers were back. Again. 

‘Can you also not? Let me at least eat something, Jesus.’

She complained to herself, feeling a bit crazy while doing so. But the coldness settled for a moment. And the headache, too.

‘So maybe I am not going that crazy…’ She thought as she picked up a crystal jug filled with what she assumed was orange juice and some protein bars she found on the fridge door before closing it with her knee.

The man had not moved from his position, still staring at her as if she had grown a second head. His hands were even still up in the air, frozen.

Even the gremlin was staring at her with a calculating glare. But something was assuring her that it was just his face.

She didn’t say a single thing to them, sticking to serving some juice to drink. Finding a cup wasn’t so hard, just taking a clean one from the drying rack as she muttered under her breath. Maybe staying a few more hours holed up in a dead girl’s bedroom wasn’t such a bad idea if it meant she could have avoided meeting the ghost of the hallways and Mister touchy feelings over there.

“Richard Grayson,” The sudden cold lips at her ear made her almost choke on her juice, but she managed to hold it back.

‘What’s up with your fucking timing?!’

The ghost on her shoulder ignored her (because she was 100% sure it was a ghost, fight her on that).

“Liar. Pitiful. Avoidant. Fake. Liar. Liar. LiaR. LiAR. LIAR-”

“How hard did you hit your head to be acting like a savage animal?” the snobbish gremlin said with his nose turned up, glaring at the empty cup in her hand.

Looks like she downed it so fast that she didn’t even notice it. A small hiccup left her throat, making her flush a bit in embarrassment.

“Now, Dami, that’s not nice,” the man, Richard, said as he walked towards her. 

But she moved away from him with a grimace, avoiding his extended hand again. He probably intended to pat her back or something, but she wasn’t feeling like it. So she took a sharp curve to the left and put the cup in the dishwasher to wash it.

Richard looked almost offended at that, staring at her with a hurt look and looking down at his hand. Did he do something wrong? Are his hands dirty or something?

Why is she avoiding him? Why won’t she let him hold her? She used to even preen over a simple pat!

“So,” he clapped his hands awkwardly, trying to disguise a bit the tense situation. “How’s the wound? Heard it wasn’t pretty.”

Such a smooth move, Dick.

Both Damian and her turned to look at him in disbelief.

She scoffed, a sarcastic laugh as she slammed down the now clean cup in the drying rack. Her eyes gave a bit of a maniacal glint that made him click his mouth shut.

That was… new.

“Yeah, having my head cracked open on the pavement is not a pretty sight. Such an outstanding observation!”

Her tone made him wince, and even Damian looked a bit surprised at her biting answer. But he mostly seemed entertained by the drama unfolding in front of him.

Richard sighed deeply at that, rubbing the bridge of his nose. He was digging a deeper hole.

“I didn’t mean like that,” he uttered out before gesturing towards her. “You’re just so sensitive today, and I’m-”

“Excuse me, the fuck you mean by ‘I’m being sensitive’?”

Suddenly, Damian’s empty plate looked a lot more interesting to him.

Pure irritation and indignation were oozing from her body, making Richard lift his hands up and close and open his mouth like a gaping fish. He took a few steps forward, slowly.

“Wooh, I meant that you-’

But she was not having it.

“You just waltz back in here, acting all concerned, and tell me how I’m supposed to be acting like it’s something kind of play? Is that it?”

“No! Is just that you are not reacting-”

“Reacting like what? Like I should be sooo glad that you are cutting some of your time to show you care?” Her face was twisted in a snarl. So much indignation was bubbling from inside her chest and making her fists shake by her sides.

His expression was similar to as if he had gotten the air punched out of him. Those words hit a bit too close. 

“Hun, that’s not what I-” his hand went to grab her forearm. But it got slapped away.

Suddenly, he had a pointed finger up in his face and a fuming teenage girl glaring at him from hell and back.

“Don’t. Touch. Me.” She spat out. Turning around and picking her protein bars, she stomped towards the entrance of the kitchen and yelled over her shoulder before disappearing down the hall.

“ Ever Again! ”

The uncomfortable silence reigned over the kitchen for a long time. Neither of the two people there said a thing until the butler of the family made his way into the room, carrying some plastic bags from the grocery store trip he had made to make something more nutritious for the young lady, which would help her get some more energy. But the tense air made him raise an eyebrow, taking notice of the grieving expression on Master Dick’s face and the thoughtful expression on Master Damian’s.

“Everything alright with breakfast, Masters?” he asked while putting away the groceries.

Damian picked up his dishes and began to wash them in the sink, not paying any attention to Grayson’s obvious crisis.

“I think Embarrassment is going through her rebellious stage… or puberty.”

“...I see.”

Dick just started sobbing against the counter.

✼　 　✼　 　✼　 　✼　 　✼　 　✼

And that would summarize the hellish morning she just had.

Nobody had come to bother her, thank God. Alfred even brought her a complete breakfast to her room and didn’t ask any questions about why she lay on the floor while glaring at the ceiling as if it had offended her in the worst way possible. If only the people around were more like him, she wouldn’t have gone all berserk on the touchy guy.

She felt a bit bad over snapping that way, but he wouldn’t stop trying to touch her. And let’s say that the odd vibrating sensation under her skin was not helping with receiving touch.

It hurt. It honestly hurt. It felt like burning branding, and it hurt.

Even her clothes felt like needles against her skin. It was very uncomfortable, and it was driving her insane. The only thing that could soothe it was the coldness from the ghost that followed her everywhere.

Oh, right. The ghost.

She had a few impressions of who it could be, since she had made it pretty obvious with all the clues she had been getting from way back at the police station. And all those memories and feelings and outbursts (okay, the outbursts were all her own, but she certainly gave the push), it wasn’t that hard to put two and two together.

The real (Y/N) Wayne was haunting here in the most unconventional way possible.

Unlike the men of the family (except Alfred), the actual spirit wasn’t trying to scare the hell out of her. Which gained a thousand brownie points in her favor. As for why said ghost was still here and helping her out instead of throwing a fit for getting her literal body stolen from her, that was still a mystery.

“Can you only talk to me? Is that not boring to you?” she asked the empty air beside her on the bed, fidgeting mindlessly with the seams of an old lilac blanket. 

After getting quite harshly shoved into the bed and having throwed at the weighted blanket over her, she had gotten the message that the ghost didn’t mind her being in her space.

And she didn’t even know if ghost girl was actually beside her. It was just a random decision, so she didn’t feel she was going as crazy as she was.

Then a round of unanswered questions began to pass the time. There was no way she was gonna venture around the manor and run the chance of encountering another annoying guy related to her.

“I wonder, does your dad just have a hobby of picking up the most entitled guys as his son, or is it pure coincidence?” That got her a tickling sensation on her nose similar to a pinch.

It wasn’t exactly an answer, but she would take it as a yes.

She snorted and sighed deeply, letting her eyes slip close. That weighted blanket was doing wonders to calm her down.

She wondered if Billy was doing all right, wherever he was.

Is he too far away? (Of course, he is; she can’t feel him in her head. She always felt him there. No matter how far apart they were from one another.)

Is he going through the same thing? Adapting to a new body? (Some odd feeling told her he wasn’t going through it exactly like her. But she couldn’t figure out why.)

Is he eating? Is he alone? Does he also have a ghost companion like her? Where is he? God, where is he-

A sudden clattering and crashing sound startled her out of her trance thoughts. Sitting up on the bed and looking around the room for the source of the noise. As she slid to the edge of the bed, the creaking door of the wardrobe opened slowly.

…She gave a dead stare to the empty air.

“If you want me dead, just say so. No need for spooky shit.”

As if on sync, the door opened completely. It was filled to the brim with scarves, coats, dresses, and shirts in the same aesthetic and colors as the room. From deep purple to soft lilac, black, and dirty green. And scattered over the floor, a cardboard box open with what she could identify as cassettes.

The blanket slid off of her, and a small shove on her shoulder had her standing up and walking over to the mess on the floor. Grumbling as she crouched to clean up.

“Y’know, being your eternal maid is not exactly on my plans, so how about we keep your stuff cle-” her ranting stopped once the label on one of the cassettes caught her eye.

‘Diary Entry: Year 6’

She sat down on the floor, noticing how all the other cassettes had different numbers written on their labels as she picked them up. There were a total of ten cassettes, the number one being in such a deplorable state that indicated someone had thrown it around and pulled out the tape on purpose.

A dragging sound behind her made her look away and over her shoulder. 

A cassette player, very well taken care of, stood out by the edge beneath the bed. She looked back at the old box and the destroyed cassette in her hands, her fingers gently running along the sticky recording tape.

Well, time to listen to a ghost’s podcast.

She preferred that over getting out of the room. 

A win is a win.

• • • • • • • • • • ✦ • • • • • • • • • •

Author's Note: I Keep on saying I won't make long chapters, better stop believing me fr. So, a small update about what's gonna happen in the next two-three weeks. Next week, I'll be entering the last weeks of the semester and I'm locking in completely. I'm also going on a weekend trip by the end of this week, so next chapter will be published after that trip and then focus on finals. I'll try my best to publish weekly, could early or late but always expect towards sundays. That would be all for now! Let me know your thoughts on this chapter and give it some love! Lots of hugs,

GG✨

Tag List:

@bat1212 @kneelforloki @1abi @galaxypurplerose @yhin-gg @cxcilla @momentomoribitch @stargirl404 @initial-ari @welpthisisboring @icefox8155 @bunniotomia @alittlelostmoonchild @devotedlyshamelessdetective @shycreatorreview @nirvanaxx1942 @soulsire @ryuushou @rinkydinkythinky @lithiumval @ithoughtthinks @reeyy0-2 @cssammyyarts @lordbugs

Bonus Memes:

[resplendent-ragamuffin]

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

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

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

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

On the JVP Mikveh BS

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

I have.

God help me.

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

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

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

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

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

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

WHAT IS THIS MIKVEH THING ANYWAY?

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

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

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

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

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

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

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

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

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

To quote others:

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

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

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

A mikveh is more important than a synagogue.

I’d say that’s pretty important.

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

So. What does JVP have to say about it?

THE JVP MIKVEH GUIDE

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

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

We start off with a note from the authors.

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

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

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

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

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

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

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

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

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

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

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

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

(Mayyim Hayyim, “Immersion Ceremonies”)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Returning to our document:

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

At this point the rails are but a distant memory.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

A lack of water does not make mikveh practice inaccessible.

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

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

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

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

This is going to require some breaking down.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Queer mikveh is an earth and water honoring ritual.

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

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

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

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

It’s called appropriation.

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

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

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

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

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

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

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

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

This is 100% straight up appropriation.

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

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

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

Full stop.

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

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

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

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

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

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

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

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

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

(Screenshot from Amazon)

Returning to our text:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Most mikvot currently exist in Orthodox synagogues[—]

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

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

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

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

Mikveh can be done in a natural body of water.

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

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

We’ve already explained above why this is nonsense.

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

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

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

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

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

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

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

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

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

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

Our next section is a short one.

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

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

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

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

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

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

Next segment.

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

See previous points on intention.

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

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

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

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

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

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

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

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

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

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

The next suggestion of what to bring is

3. Warm clothes, towels, warm drinks

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

4. Your spirit of love, healing, and resistance

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

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

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

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

That word is antisemitism.

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

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

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

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

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

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

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

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

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

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

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

We start off deceptively reasonably.

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

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

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

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

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

Method One:

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

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

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

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

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

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

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

They end this suggestion with the cute comment,

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

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

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

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

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

Method three:

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

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

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

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

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

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

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

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

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

The next section is “Prayers for Mikveh.”

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

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

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

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

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

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

The Guide, however, gives an alternate form:

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

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

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

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

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

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

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

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

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

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

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

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

The Guide then repeats the link for Ritualwell.

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

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

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

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

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

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

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

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

I hate this.

I hate this so much.

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

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

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

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

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

You may see why I find the Kohenet Institute problematic.

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

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

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

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

But this Guide is ostensibly for authentic Jewish religious practice.

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

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

Further Reading and Resources:

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

https://www.mikvah.org/directory

https://www.mayyimhayyim.org/

http://www.immersenyc.org/

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

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

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

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

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

[thatshadowcomic]

Might be more of a headcanon but if Shadow can swim, how did he get that "skill"?

Would it be something programmed with his creation or something he learned naturally when on earth? I don't imagine the Ark had swimming pools?

I think they would have had pools on the ARK, partly for his training. He was suppose to go to Earth as the ultimate weapon, they surely taught him to swim.

A HC of mine is that they had a small central hub area with a little nature section that helped with water purification and oxygen production, apart from the gas/water import. Maybe some kind of CO2 reclaim too.

If anything, swimming might have been one of the few fun activities Maria could do as she got sicker. It's thought the lower gravity of space helped with her NIDS, according to the wiki. I think Gerald would have built her one, regardless of what he was allowed to do, and Shadow would make a perfect lifeguard for her and the other kids on the ARK. :)

[mysticdreams10]

The distant, seraphic blare of the wind chimes passes through the humid breeze, pleasantly disrupting the quietude in the estate. A golden blaze illuminated the blue sky, and the lurid sun was out and incessantly present. His steps were steady, unhurried, and his emerald-green orbs observed every lasting touch and detail of the shrine. Swaying trees with iridescent fuchsia petals trickle down to the ground when the wind blows. The scarlet-red painted altar-like architecture, the two ladies draped in girly kimonos, a rosy blush dusted on their flustered faces, to the greenery.

It was almost scarce that Toji ever got the chance to come across the shrine he had regularly frequented—to indulge in its tranquillity, the ethereal beauty of the temple that was just amplified in the spring. But on a whim, after a straining shift at work, he decides to stop by on this lovely Saturday.

He reluctantly approaches the purification trough, closing his right hand around the ladle. Pouring the fresh water. Watching it pool into each of his calloused hands. Rinsing his mouth, fighting the urge to alleviate the heat and sweat, before spitting it beside the fountain with a sigh.

The man bows twice once he approaches the entrance, folding his arms around his midriff, closing his eyes and stalling to allow his thoughts to run free. The booming sound of his clapping hands reverberates. Slowly, he hurls a lone coin into the offering box.

Venturing further into the sacred space, his eyes halt on the hunched woman on the floor. You're sitting, quietly muttering to yourself, with your hands pressed against the floor. Oblivious to the way the air changed—humanity merging with the solace of the spirits. He wanders closer to the altar; charged figurines, the wood glistens as much as the gold does, and tapestries. His footsteps— unsure and small, but she perks, instinctively gazing behind. Your gaze falters as he nears you; the weight of the intensity radiating from him makes the woman uneasy.

The obsidian-coloured yukata gingerly clings to his body, yet the fabric seemed like it was midnight blue in the sun’s glimmer. The delicate material wraps around his corded frame, tightly, a gray obi, cinched around his waist to secure the clothing piece, resting low on his hips. He was balanced on the border of modesty and immodesty—the tawny skin of his broad chest is dusted with perspiration.

“ You don’t come here a lot nowadays… I’ve noticed. “

You say just below a whisper, like the spirits could hear you, and they probably could. You, overtly mellow and contemplative, return to your previous position, readjusting the blush pink, floral kimono.

“ Been caught up in work lately. I’m sorry. “

Toji murmurs—his husky, entrenched voice entirely warms you. He lowers himself to the floor and onto his knees with a guttural grunt.

“ I understand, Zen’in. “

He had met you here on multiple occasions. A devoted individual who sought refuge in your own version of peace on the outskirts of Kyōto. Wanted to become closer to the ones above your existence, the ones that are not physically present, but their presence was still felt. She always had words of wisdom to lure him back to this place, and Toji willingly ran from your intensity. The same intensity that was only a figment of his imagination, your true nature was mellow, demure, euphuistic.

Toji eventually comes back, so he can escape from the demands of his career.

It seemed as if you could read his mind because you shot him a soft, easy grin.

“ I’m just glad you can make it. It’s nice out today. “

You mutter, still maintaining eye contact with the man.

He does not know why the stillness that surrounds him warrants this panicked emotion inside of him, this tightness in his chest. Toji feels like he should be spending his time productively, diligently working—that nagging voice hovers incessantly over his tensed shoulders. The voice does not fail to remind him how useless this was. Yet, when he gazes over at your hunched form, as you mumble a few incoherent words, recalling the number of times he had bumped into you, his eyebrows furrow.

“ Are you really here every day…? Are there times when…you are so submerged with anxieties and exhaustion, you cannot make it here? “

The corners of your glossed mouth widen, and your deep eyes glisten.

“ Yeah, there are, but I try to take care of this place, so it is a semblance of a job. “

You start, to which he nods along.

“ Times when I wake up and…man, am I tired, “ You chuckle, and it tickles his brain in the right way. “ But, nothing, and I mean nothing, can beat the peace of being here. “

Toji hums, peering at the side of your face as you slowly, slowly rise to a seated position. Those deep-set eyes of yours collide with his emerald-green ones, and an easy smile morphs onto your face.

“ I know you are here for similar reasons. I can see it. “

A huff of breath exits his mouth, yet it closely resembles that of a chuckle—a genuine chuckle, a bit hoarse, but it is docile in a manner that is uniquely Toji’s. The sound coaxes your poor heart to erratically pound, to flutter as he smirks over at you.

“ Can you now? “

“ Yes, Toji. “

There is a silence—it lingers, peace billows between the two of them. His face softens just as he awaits your response, but it darkens at your bleak serenity, the furrow in her eyebrows, that stress that emanates from her pliant body. You shift before turning to him, again. The words die on her tongue as you open it, then close it, and finally open it once again.

“ I am not an expert at body language, at reading you, Toji, but I rely on my senses. And I feel your tension, the…pressure. “

Toji harshly sighs.

“ You come in with a storm, and we advise our visitors to leave it behind, but you cannot. You just don’t. “

“ I…know. “

“ We are surrounded by our wonderful nature, our innate home, these beautiful sounds. We don’t have a lot of rules, but come in peace and harmony- come in when you truly feel comfortable and want to be comforted. “

He allows the silence to be the answer, to be the response. The wind chimes delightfully dings as the breeze intensifies—the wind itself sings a soft tune.

His whole entire life flashes before his very eyes, the working days where it drains his body of what makes it feel lively sometimes. Loneliness plagues him as soon as he is back within his house. Home is not comforting anymore. Hardwood floors were akin to ice even in the height of summer, and so was his bed. Toji was rarely home.

Life was incessantly in autopilot mode—moving around, existing, not exactly living. Yet, when he is here with you, sitting here, Toji feels more relaxed than ever.

“ Will you… Come here more often? It gets kind of lonely up here. “

Toji’s chest vibrates with another one of his charming chuckles, a toothy grin takes place on his face. Infatuated and entranced—he gazes at her, closely watching her become timid.

“ I know you’re busy, but when you have time, please make an effort to show up. I like our conversations, Toji. “

“ I will… try. “

That was the very last time you had ever seen the man. Two years ago, when you both parted with warm, mirroring smiles and reassuring words. His eyes were warm under the glorious sun as it set into night, the sky a salmon-pink, fiery orange, and a contrasting midnight blue. Venturing out of the shrine. That day, you could see how the conversation, you telling him to take his time, not to take himself and his journey too seriously, to show up when he was able to, assisted him. The tension in his body dissipates, slowly fizzling out.

Yet, Toji does not return the next week, or the week after. Weeks blur into months, months turned into years. Still no sign of the man.

Sitting in the temple, you clutch the jacket closer to your trembling body when the icy breeze strikes once again. Coils and curls flow slightly. Absentmindedly kneeling in front of the altar, situating your cold hands on your clad thighs.

Ivory snowflakes effortlessly fell out of the sky, a blanket of snow covered the entire estate wistfully—it looked something like a snow globe. The scenery was beautiful, bittersweet as the wintertime brought this unusual loneliness to you, a solitude. Not a lot of people frequented the temple when it was wintertime, slowing the pace of your days. Sighing, a cold gust of air falls out of your mouth. Unhurriedly hunching over and mumbling a hushed prayer.

Footsteps pad against the hardened floorboards, they creaked as the planks were slowly aging. A presence filled the space—charged like she remembered it always was, brooding and clouding the area with a heavy aura, yet this time… it is a tad different. A child’s curious babbles emanated. There was a child here.

Gazing over your shoulder, your dulled eyes blow up in unadulterated shock, watching the little boy desperately gripping onto the man’s yukata, the woven fabric holding such potent colours with intricate patterns—mauve, pitch black, a deep maroon. You glance over at the little boy who holds an immense amount of resemblance to Toji. The identical, glimmering green eyes, the obsidian, soft hair, the lips, the nose—when did this happen?

“ Good morning. “ Toji sluggishly mutters, his guttural voice sending immediate chills down your spine.

He watches you dash to your feet, smoothing your hands against the back of the simple and black kimono, slipping your feet into your slippers.

He gingerly places the little boy on the wooden floor, whispering something underneath his breath that was solely for his son to hear. The boy steps closer before he timidly bows. You bow back with a gentle smile, soon returning to a standing position.

Your eyes met, his eyes were tinged with a staggering red exhaustion, an internal torment, and regret. Intensely staring back at that oh so familiar face. Harshly sighing at the heartbroken expression on your face that is gone in a second. You're slowly diminishing, watching the two visitors who were familiar in an odd way but stark strangers. A nostalgic sentiment washes over you, yet you rapidly avoid that feeling.

“ You promised you would be back here, Zen’in- “

“ Fushiguro. “

Your mouth forms into the shape of a circle, shockingly gazing between the boy and the man himself. But, you do not say just as much as a peep, just nodding your head and gesturing to the altar.

Somewhere inside of him yearned for you to say something else, anything else. To pry. To ask where he had miraculously disappeared and went. Where once the silence was comforting, lovely even, it was now suffocating. He knew the silence said more than words could ever express. The quietude represents the calmness of the estate, but it was eerily reminiscent. Winter brought the bitter winds, and it brought a version of you he had never encountered.

Kneeling, you sit, eyes fluttering close. Toji guides his son closer to where you sit, to which the boy gazes over at you in quiet astonishment.

“ Come, Megumi, sit. “

And he does, plopping down in between his father and the stranger with a huff. Falling into a silence, you're fully immersed in your wandering and wild thoughts, the fleeting emotions, the resentment, the stress of being low on patrons, sorrow, a tension you hated that you brought to the one place on earth you were free of agony. Your eyebrows furrowed almost as if you were in deep pain, breath hitching at all the moments you had with Toji flooding her mind. Pondering on the life he had yet hid so well. The years you were patient and willing, gawking at the agape, grand doors, perking when a person entered, disappointed when he did not show up.

Sighing, you open your eyes again.

“ I didn’t know you were…married. That’s great. “

In the corner of your eyes, you see the dazzling golden band on his hand, a painful reminder, a sharp pang courses right in your heart.

Raised to stifle those feelings, those emotions named with vivid images and profound descriptions, to be a man and stand by whatever he does. Toji became a brick wall, impervious to being remorseful or regretting the things he has done, because he is alive and well. Yet, the heartbreak laced in your voice, the same one she is incessantly attempting to obscure, makes him sigh again.

“ Yeah. “

You straighten up, grinning at the boy as he copies your position.

“ How old is he? “

“ He will be 3 in a few months. “

“ He’s a darling, so adorable, “ You whisper. “ You guys are doing so well for him. “

Blood flashes right before his eyes—a heaping amount, seeping through white, sterile sheets, staining the tiled floors beneath, his hands, the doctors’ hands, everywhere. His son’s fresh cries seemed muffled, as his widened eyes zeroed in on the fading woman, his wife. She looked ghastly, eyes fluttering shut. Her death was inevitable, yet that did not make it any easier to stomach, like he was not stuck with a life of being a parent doing this all alone.

“ I try… my best. “

“ That’s all that matters. “ Staring at the statues, the figurines, you listen to the birds chirping, listening to the frosty air howling, the wind chimes move around erratically. “ Not a lot of people stop by, so it’s just me here, most of the time. “

“ Must be lonely. Must be… scary. “ He whispers, gazing at the floor.

“ Yeah, I guess you can say. Gets a bit boring without a conversation around here. “ You humourlessly chuckle.

Megumi whines at his father for a little snack, to which the older male shuffles through the drawstring bag his wife left behind for a piece of candy. The boy takes with eager hands and glistening, bright orbs.

“ The stillness, how quiet it is, allows me to contemplate a lot more than I did before. I think a lot, “ You chuckle. “ And my thoughts become a bit dark, sometimes. “

He glances over at you, the dwindling light in your persona.

“ I think about my life… my past, my future, about this place. I thought about your whereabouts for the past couple of years. And it is great to see you and your family are doing well... I am happy you’re back and healthy. “

Observing the growing stubble on his chin, his growing bangs, a faint gray circle, flickering down to his lips, his face has majorly matured with fatherhood, with time, he began to diminish in her mind. But he was really here.

“ Why didn’t you bring your wife? “ You whisper, peering into his eyes, as intensely as he peered into yours.

“ Well… she died shortly after my son was born. So, it’s just been me and him. “

Your face falls, and so does your erratic heart.

“ I am so… sorry about that, Toji. I didn’t-I am so sorry for your loss. “

“ It’s alright, it’s life- “ He says, before you interrupt.

“ If there’s anything, please stop by, I am here for both you and your son- I’ll give you my number. “

A dazzling smile morphs on his face, emerald-green eyes glimmering with a small delight. Chuckling, Toji gazes into his lap, fleeting towards his son, who watches the figurines in front of him with an innocent curiosity. How could you forgive him so rapidly, already readying herself to assist him with whatever he was lacking. He knew that you were the epitome of kindness, of grace, of humility; it just never failed to amaze him.

“ I don’t want you to think this is why ‘m here. I want Megumi to be better, want him to remain close with his mother, even though he barely knew her. He needs something to believe in, a faith or whatever. To be more hopeful than I am. He deserves it. “

You nod.

“ You are… who I trust to guide him and…myself. “

You stare over at him with bewilderment, wide-eyed, swallowing the stubborn lump in your throat. There is silence because she runs out of words. He finally allows the gates to open, to willingly be here, to want to be here with you.

A small smile morphs on your face.

“ Thank you. “

[delicatebeauties]

a bit brain fried by all the 👄..

Symbolisms in the heart killers - post ep 8

interrogations ?

- any religious hints or symbolism post virgin mary & religious elements in the island?

- Fadel tattoo and the triangular ascention symbolism in kant studios leads towards at least one death or metaphorical death??

Triangular dynamics

Christ Kant Lily

God Son and Spirit?

Mary Magdalena / Mary mother of James / Virgin Mary

Keen Fadel Bison

Ruerat.... smthg.. Lily

Keen/Fadel/Bison parents?

Elder child (Fadel) / Middle child (Keen) / Youngest (Bison)

> middle child used to be the baby, and resents the youngest for taking away his or her role.

Narcissistic family dynamics

> additional roles of children in narcissistic families are: “hero/responsible child,” “caretaker/placater,” “mascot/clown,” and “mastermind/manipulator.”

The three roles assigned to children in narcissistic families are: “golden child,” “scapegoat” and “dutiful/invisible child.”

Zeus James / Thunder tattoo

In Mark 3, Jesus calls twelve men to be His apostles. Among them are “James son of Zebedee and his brother John (to them he gave the name Boanerges, which means Sons of Thunder)”

For the Zeus connotations before.

Triangular elements

@benkaben

"The alchemic elements of fire, water, air, and earth are depicted with variations of upright and upside-down triangles."

The inverted triangle is simply an equilateral triangle turned upside down. In alchemy, it means "water," which is emblematic of purification

Triangles :

The past, the present, and the future

The mind, body, and spirit

The beginning, middle, and end

Birth, life, and death

Fadel/Kant feminine associations

Inverted triangles are thought to symbolize womanhood, motherhood, and the moon.

Alchemic / Elemental associations

Fadel is water

Kant is Air

Bison is Fire

Style is Earth/Nature

On Bison / god of Death - Call me the destroyer

Bison fight club jacket ~ creator destroyer

Style as the healer (and also a // to bison healing)

If style is nature/earth coded (skin toned outfits, animal based ones or food symbolism). It harks back to persephone in hades/hell territory for me, also his willing kidnapping.

Despite being bold harsh he is nurturing and caring protective healing fadel with force.

Their previous scenes happening in an empty bathtub / swimming pool (no water) while now style drags himself willingly into fadel territory and the dark deep water after having taken a bite of the food hades gives to him (pandan bread).

He is a mechanician so will open identify what's the issue and fix it and appreciate it with love like imo he did with kant car after fixing it.

On political/social elements

land grab & corruption, work/sex work/service in capitalism/freedom, grooming dynamics (wish they had included ideological grooming), either a local thai corruption reference or an indigenous land metaphor vs external powers

meta commentary on performing desire or sexually for an audience (hosts role of kant bison style?) (even the caddies in golf being victims of that sexual harassment)

Iceland as a lost paradise

An island is a refuge, a place distanced from crowds and noisy civilization.

Kant has a turtle shell tattoo on his shoulder. Turtles are the symbolism of earth and mother earth in native symbolism

A tipi as a home

In Native American cultures, the triangle means "home," so it makes sense that traditional teepees are shaped like them. The triangle is a symbol of protection, shelter, community, family and stability.

Kant home has the home symbolism in his studio as well as Fadel as their home?

Buddhism reveres triangles as the three bodies of Buddhahood (Trikaya). These are the Body of Essence, the Body of Enjoyment, and the Body of Transformation. The three must all be in balance to achieve true enlightenment. They represent knowledge, Heaven, and Earth.

[svsaqua]

Established in 2012, SVS Aqua is a manufacturing company that provides reliable water treatment solutions. SVS group offers practical solutions for various industries through innovative products, exceptional water solubility, operational safety, and extended kinetic half-life. We are approved by the Jal Shakti Ministry of the Indian Government and certified by FDA authorities across five countries. We are the first chlorine dioxide manufacturer in Asia to achieve the prestigious NSF ANSI 60 Certification. Our expertise is in delivering the best quality water treatment solutions across several countries. We offer services to countries like the UAE, the USA, Indonesia, Thailand, Botswana, South Africa, Colombia, Bhutan and Sri Lanka. We're the first water solutions company to set validated, science-based targets to achieve net zero emissions and rigorous standards to continually improve our social impact and inclusion. We’re driven to pioneer solutions to the world’s water and climate challenges and improve the quality of life for people

[voluptuarian]

13 days of witches: witch of the holy spring

"…a still, bright pool. To men I may not tell / The secrets that its heart of water knows… / Yet this I say to cliff and close-leaved dell: / A fitful spirit haunts yon limpid well." — Henry Kendall

Culture after culture has found the spring, faith after faith, recognizing its power in a thousand dialects and by a hundred titles, time and again declaring it sacred, divinely touched. One after another those cultures pass from the land, those faiths fade into memory, yet the spring remains. Time alters its outlines, changes the notes of its bubbling music, but it is never erased. Just as constant is the spring's attendant witch. Some have called her a fairy, others a ghost, some even believed her the spirit of the spring itself. She is part guardian, part caretaker, part priestess, called to serve and protect the spring until the end of her life when another will take her place. In return the spring grants its keeper a share in its power, an ever-renewing spark of energy from which the witch may always draw. Invigorated with its power the witch serves the spring, the land, and its people for ages beyond her own paltry mortal span. Her days are spent in purification and healing, easing pain, fostering the life of forest and field, and tending to the many pilgrims who come to her for aid or to partake in the spring's life-giving waters-- and in denying all such offerings to any who would threaten the spring or hoard its gifts.

[mpreg-consandvans]

CLASSIFIED: TOP SECRET FOR PRESIDENTIAL USE ONLY

REPOPULATION POD 5C724

Location: Thermopolis, Wyoming Date of Suspension: March 20th, 2039 Irradiation Risk: Tier 10 (Lowest Possible Concern) Pod Success Estimate: 95.8%

Pod 5C724 is a C-grade module containing the standard complement of three male hosts in suspended animation located 1.6 miles beneath Thermopolis, Wyoming. The bunker containing the three support tubes consists of a living area, approximately 1600 square meters in area, a supply storage area with enough rations to support six persons for a minimum of five years, a groundwater purification system designed to cleanse and treat irradiated water from local hot springs, abundant medical supplies, including a surgical center with autoclave, 3D printing facilities with extreme excesses of filament, freezer vault containing 750 vetted sperm samples from viable donors, and facilities adequate for the rearing and education of children.

Construction and final suspension of Pod 5C724's subjects finished only 87 days before The Meltdown, making it the fifth-to-last finished Pod ever constructed and currently the latest-constructed Pod still in service - Pods 1B952 and 9A680 ceased operation during The Meltdown, Pod 5A725 suffered catastrophic system failure in early 2041 during the Battle of the Last Silos, and Pod 7B277 successfully decanted its hosts in 2090, after which it was vacated in 2097. Pod 5C724, in contrast, was over 1000km from all blast sites during The Meltdown and suffered no damage as a result. All systems are nominal.

Pod 5C724 is notable for its extremely high Success Estimate, ranking among the highest given to any of the roughly 7,000 Repopulation Pods scattered across the United States prior to the outbreak of the Century War. Modern probabilists, taking into account environmental factors and skillsets, favorably compare 5C724's chances to the famed Pod 1C087, whose three hosts went on to found the city of New Denver - a booming metropolis of 13,000 people, 61% of whom can trace their ancestry back to at least one of the founders. Like 1C087, Pod 5C724's hosts are considered highly capable, with varied skills and abilities suitable for survival in a post-atomic world.

SUPPORT TUBE 1

Host Name: Giancarlo Orsini Former Occupation: Childhood Development Educator Seed Parent: Maine Senator Edwin Block (deceased 2039) Notable Fertility Attributes: Genetic propensity towards dizygotic twins due to hyperovulation inherited from both sides of his family; Both mother and father have dizygotic twin siblings. Chance of impregnation resulting in dizygotic multiples estimated at 13% per pregnancy.

SUPPORT TUBE 2

Host Name: Oliver Hull Former Occupation: Structural Engineer Seed Parent: Professor Baxter Holloway of Tulane University (deceased 2066) Notable Fertility Attributes: Possesses BRCA1 gene. Recommend preventative mastectomy after first fifteen births to reduce risk of breast cancer.

SUPPORT TUBE 3

Host Name: Dr. Blessing Oladele Former Occupation: Medical Doctor (Androcology Specialty) Seed Parent: Secretary of State Waldo Winchester (deceased 2050) Notable Fertility Attributes: Abnormally high sperm count (>150 million sperm per milliliter) and viability index of over 80%. Sperm was harvested and stored in 94 other Repopulation Pods prior to host's suspension, due to high quality. Oladele is estimated to have over 1000 direct descendants in various localities as a result.

In summary, Pod 5C724 is considered an exceptional candidate for decanting. All three hosts contain low-mutation DNA considered ideal for the creation of a genetically diverse breeding pool. All life support systems in the Pod remain stable, despite 153 years of continuous operation. Due to these factors, this Pod is President Yusupov's top choice for making good on his campaign promise to develop a "Second New Denver" in Wyoming, the territory that narrowly won him the 2188 election. President Yusupov believes that the 2192 election hangs solely on Wyoming voters once again and as such, requested the Department of Repopulation present this data on the most viable option for keeping his promise to voters, in their opinion.

Other Wyoming Repopulation Pods ruled out for various reasons include:

5B299 - Three of five support tubes suffered catastrophic failure, their hosts long dead. Remaining hosts are in excellent health, but the Pod is classed as under-resourced, due to power failures.

5A120 - Geiger counters within the Pod registered a 3 sievert dose during The Meltdown. Hosts are believed to have some level of radiation poisoning, though all ten are currently alive in suspended animation, according to computer systems (which may be unreliable).

5C617 - All hosts alive, but one is pregnant with triplets and another has a bipolar disorder diagnosis. None of the three is a medical doctor. Additionally, diagnostics indicate possible flooding within the Pod from seismic activity.

As such, by presidential decree, Pod 5C724 will begin decanting in one week's time.

[johnypage95]

Mars Technology is the leading company that provides services regarding water treatment, water tanks, filtration, cleaning, sewage treatment, AMC, RO repair, etc. If looking for any kind of service, then contact us. Because of our strong team of technical experts, we offer genuine products and services with warranty and support. https://marstechnology.ae/chemical-spill-kit-supplier/

[kalevalakryze]

The Seeds We Sow

The fic + art collaboration Art completed by @mirandemia for the @ahsokaevents Wildflowers collab! Find it on AO3!

Sabine Wren + Ahsoka Tano The soil was warm under her hands; Freshly turned and clumpy where she uncovered it from the ashen tones of the earth. “Life finds a way.” Ahsoka had told her upon setting out on this task. The water source wasn’t too far away, a still pool with sediment floating in the murky water. 

“We can get this cleaned up, can’t we Asha?” She called to the howler, snuffling through a patch of stubbornly prevailing grass nearby. She did not receive any response from the peculiar creature, though it was nice to have her to bounce ideas off of. 

The Noti had given her the scraps from an older trawler, dragged each time they moved to limit waste, carrying broken vaporators, gears, and even old power packs to blasters that must have been acquired from Thrawn’s troopers. At least she didn’t need to lug it too much further than their current campsite to get it near the water supply.  “Let’s see what we can do,” The Mandalorian talked aloud, boots crunching over the crumbling outer layer of the planet’s crust. 

First, Sabine grabbed old pipes from blown cooling systems, using her hands to dig out four long rows in the dirt, exposing nutrient-rich soil to the sunlight above. “Bet you guys missed the sun just as much as I do,” She chuckled warmly to a squirming lifeform. “You kinda look like an exogorth. Can I call you Exo?” The pad of her thumb brushed along the sliminess of the creature's side, laughing warmly to herself when it squiggled away. “Alright, Exo. I’m sorry I gotta move you, but hey, you keep pests away from my seeds, and this can be a mutually beneficial arrangement, got it?” 

The creature was set inside of a pile of upturned dirt, where it happily burrowed itself to be rid of the humanoid that dared interrupt its rest. 

Building the irrigation system was nothing new to Sabine Wren; In fact, it was something she understood almost as well as mixing her explosive paints. Back when rebel holdouts needed crops, she was often the one counted on to help them get started, and it was always something that helped her feel useful. 

A Mandalorian could destroy, and conquer, and a million other destructive things, but she was put in this Galaxy for more than that. She created, and saved, she strived every day for as long as she could remember to embrace her Mandalorian heritage, to be everything her ancestors could have wanted, and then some. 

It was through her continued work every day that she honored the patron of her House, Tarre Vizsla, it was through her dedication to her people that honored her Clan and the lives they’d once lived, and it was her determination that honored the Rebellion she’d spent so long fighting for. Everything she did was for her family, and right now? That family was found in Ahsoka and the Noti. 

Her purification system was simple in design, and it required the sacrifice of a power pack from her blaster to generate enough of a spark to keep the miniature solar array working. She could return with a new source for it one day, for when the sun grew dim and the gears needed to turn. For now, the blaster she’d painted in the blues of reliability and royalty was dismantled under a caring hand and slotted into the home of the system. 

Clean water trickled slowly with a quiet whir of machinery, sucking the water through and filtering out sediment as it pushed along the rows of water she’d dug out. “Hey, we did it,” She called to Asha, now dozing lazily in her interesting patch of grass. “Thanks,” She laughed, bubbling like the carbonation in The Outlander Club’s specialty beverage, warmed by the lull of a punk tongue hanging lazily past yellowed canines. 

With dampened soil, Sabine was able to meticulously lay each seed; They were from her Galaxy, so there was no telling if they would take to their new home, but she had hope, and she’d learned long ago just how far a little hope could stretch. Then, the compost that had been saved up was spread evenly over the rows, pressed in lightly to allow for the sprouts to push past without much resistance, though would not risk being washed away when the drought on this side of the planet would end at last. 

“You’ve done well,” Ahsoka’s voice was warm; Lighter than she was used to, over the course of her previous apprenticeship, that is. 

“Yeah? You think so?” The Mandalorian questioned genuinely from her spot knelt in the dirt, mud caked her armor and her flight suit, and streaks painted her face and dirtied her hair. The purple-haired woman turned her head to watch as Ahsoka dismounted her howler, allowing it to trundle to Asha’s lazy form. “I do,” The hand on her shoulder was warm. Sabine allowed the offered strength to rise from her knelt position. “Lunch is ready back at camp, you look like you could use it,” The jab was light, bouncing off her armor with a light chuckle. 

“You’re tellin’ me… Think everything will be safe here?” 

Ahsoka’s gaze turned to the horizon, searching. When she shook her head in the affirmative, Sabine’s shoulders relaxed. “Do you think they’re okay…” She questioned after a moment. 

It didn’t take a genius to understand who she was asking after. “Shin will be alright, I’m sure of it. Baylan… worries me, he’s treading a dangerous path, one we will have to follow, sooner than later.” 

As the Master and Apprentice rode their howlers the short distance back to camp, Sabine’s fingers threaded through the thick, dark wool of Asha’s neck. “Thanks,” 

Ahsoka’s head bowed towards her. She could have kept the thoughts to herself, as she’d once had. But even Ahsoka Tano learned when it was time to truly be more than the people who’d trained you. Where Obi-Wan and Anakin may have kept themselves quiet, she was determined to break the cycle.  Shin Hati

Communication with the bandits was slow. Truly, Shin had heard of droids learning and adapting better than this sorry lot. All she received from them were grunts, either of indignation, or approval, she could only tell after they’d begun moving, either to follow her orders or to blatantly ignore them. 

The most recent act of ignorance from the clan found Shin stubbornly figuring out ways to feed them all. They’d seemed unbothered by the prospect that they could go hungry, as if they could pillage their way across Peridea; and maybe they could have, if not for the Jedi and Sabine protecting their favorite victims now. Shin knew better than to allow themselves to march into that camp, she knew what the Torguta and Mandalorian were capable of. 

Chasing away the nomads that had settled in this desolate canyon had been simple, natural, even. The moment they saw a blood-orange blade on the horizon, and saw the sun glinting off the worn paint of her bandit’s heads, most were intelligent enough to turn tail. It had even stocked them up with enough supplies to last until… well… Until what, Shin wasn’t sure yet, but they’d be damned if they didn’t figure it out soon. 

There was a water source nearby, old, rickety purifiers ran as they refilled the jugs as fast as her men could deplete them. They also noticed a raised bed of soil, something she didn’t see often in the wastes like this. There were no seeds nearby, though she could see plants sprouting from a host nearby. 

Eyes as dreary as their landscape peered around the supplies that had been left. This was new, but they had always been a resourceful student. If taking lives was so natural, then surely they would be able to sustain it, especially in the most non-sentient way life existed.

The soil had been freshly turned, Shin learned as their fingers delved into the raised garden bed. The travelers had been planning on making this place their home for the season as well. No matter, it was Shin’s people who were victorious in the end, and they would reap the profits of prior labors… and Shin’s own. 

Dirt spilled into the many tears in their gloves, worn from the months of use and with no true materials to repair them. The pebbles were harsh, though their skin was learning to grow harsher. Eventually, the tanned gorraslug material was set aside, resting precariously on a wooden support, allowing them to dig deeper, pushing grime up under their fingernails as they worked to bury the remains of the food supply. 

Plasto pails sat near the purifiers, and it was just Shin’s luck that the first pail they filled with water would crack under the unforgiving weight as it was filled to the brim. “Karabast!” They growled at the remains of the bucket, water soaking their boots and turning the ground at their feet into sloshing mud. 

The Force, a fickle ally, refused to answer their call in their growing frustrations; Even as they attempted to channel their annoyance into the pressure of water, thin plasto, and the space they wanted to create between it and the ground. 

Huffing and puffing, Shin found themselves resorting to other means; A spear was sent between the weak metal handles of the pail, allowing her the leverage to lift it, keeping it balanced on her shoulder with minimal spillage as she lugged it to the beds, cursing the whole way. 

By the time each sprout had a home in the dirt, Shin’s hands, tunic, and face were streaked with mud, sweat cutting tracks through the grime as they sat back against a boulder to admire their work. A bandit passed by them, Shin watched with narrowed eyes as they paused at her work. 

No words were spoken between them as they turned back to look at the filthy blonde, though Shin had felt the understanding in the nod of their head. A dented canteen was removed from their hip and passed nonchalantly to her on their way back to sorting through their treasures of the raid. 

The sinking of the sun was met with a wet nose sniffling at long-dry boots, a dirty white howler in search of food. With her fingers carding through the soft fur at its neck, Shin rose at last, acquiescent to find the poor beast something to eat, and with a rumbling of her own stomach, something for herself as well. 

Ezra Bridger Krownest had always been cold, but if there was anything Ezra Bridger had learned in his short experiences with Clan Wren, it was the planet's unique ability to nurture all kinds of life. 

This was why, as the Ghost touched down on a desolate surface, and no gruff voices came over their comms to demand clearance, Ezra felt the loss of those unique lives as distinctly as he had. The Jedi paused in the entryway, boot hovering just over the ramp. “Ezra?” Hera called, a gloved hand coming to rest on his shoulder. 

A deep breath and a warm smile recentered him as he used the familiar touch on his shoulder to ground himself. “I’m alright… It’s just hard not to notice…” 

Hera’s head dipped in understanding; She hadn’t made the venture yet, had been waiting on Sabine’s word to visit with the heir, the day had never come, until Ezra voiced his desire to do something for her family. “We’ll be right here with you,” She promised, glancing away from Ezra to peek down at Jacen, bundled up and standing by her side, with Chopper rolling just behind them once they began walking. 

The Wren stronghold was dark and untouched, mountains of snow coated the roof, while dangerous icicles hung dangerously along the large transparisteel windows. “Do you think it’ll grow here?” Jacen asked as the toe of his boot caught on a  patch of slippery ice. . 

“Yeah, ‘course,” Ezra mused out loud as he knelt near one of the windows. Peering through the dust, he could see the inside of the throne room, dark and desolate, with cobwebs hanging across each surface. The light that managed to cut through the grime still found a way to cast across the painting of the Matriarch of Clan Wren, lighting yellow and grey armor up in an effect that made them glow gold and silver. 

“Do you remember how it went?” Ezra questioned, unblinking from his sight against the glass, catching the barest reflection of his own eyes back at him. 

“Never did manage Mando’a,” Hera admitted, lowering herself into the snow beside him, allowing Jacen to tuck himself against her once more as she settled. He’d known Ursa, though Hera doubted he would have much memories of them, not with the separate wars they found themselves fighting as Sabine focused on finding Ezra. 

“Basic should be fine… It’s the memory that counts, right?” He tried to keep his tone light, tried to keep the calmness steady, though the emptiness seemed to echo the way his words caught around the tightness in his throat. Addam’s apple bobbing, he nodded his head towards the snow, beginning the process of clearing away the piles to the frozen earth underneath. 

They did not have every name of every warrior lost, and Ezra found himself regretting this, too naive and headstrong, too worried about the fight than the lives of the people he’d fought beside. He would return, when the seasons changed, when Sabine came out. She could tell them their names, and they would plant flowers for them as well, as a family again. 

The ground was frozen and solid, though after a while of digging and chipping away, he’d been successful in clearing three small holes. “Vormur can grow through anything,” He assured himself as he retrieved a small duracrete container, filled to the brim with dirt from Lothal, soft enough to cover the tops and hopefully prevent them from freezing over. “They’re Mandalorian, you know” A foreboding gaze was sent to the portain through the windows before he dropped a seed in each hole. Hera stayed silent, for him, for Sabine and Ahsoka, and for Clan Wren itself. 

“Jace, you wanna cover this up, for aunt ‘bine?” He offered, leaning back as he cleared his throat, hiding a sniffle as he wiped the rough nylon material of his sleeve under his nose. Small knees shuffled through the dirt as the boy inched closer, mittens sweeping through the uncovered dirt to start brushing it to the small array of flowers. “These smell really nice,” He commented as he worked, taking a big sniff as the dirt began to settle. “Aunt Sabine will really like this when she comes back-” The young Force-Sensitive boy paused then, fingers curling in his mittens as his brows drew together. “If she ever comes back…. Here, i mean.” He was quick to correct; No one aired their thoughts about the possibility of Sabine and Ahsoka’s return, not when Ezra himself had been gone so long. 

“Well, when she hears about all our hard work… I’m sure she will,” Hera’s hand brushed over Jacen’s head, pulling the wool hat on his head askew. Final preparations were made to keep the flowers healthy and strong from the climate. Just as the sun began to crest the mountains, pink and golden light splashing across the grey landscape of the frozen lake. Before they could leave, the Rebels settled back in one last time, peering through dust covered windows at the haunting silhouette of the Countess of Krownest one last time. “Ni su'cuyi, gar kyr'adyc, ni partayli, gar darasuum, Clan Wren.” Their Mando’a was rough and heavily accented, but the words seemed to release some of the weight on their shoulders, allowing them to return to their new war with a lighter conscience. 

[mask131]

I was chatting with themousefromfantasyland about the Olympic Games and you know, I do have something to point out that people not in France might not know about.

More precisely we were chatting about the situation with the river Seine. Part of the reason Hildago's government focused so much on the Seine, outside of it being - you know - one of the emblems of Paris, is also tied to her project's of sanitizing the Seine. [Note: warning, I will throw it all at the head of Anne Hildago. Maybe there are other authorities beyond her and her city-government involved in this matter, but honestly I don't care, she is a very bad mayor and might have been one of the worst mayors of Paris in modern day, and I don't like the woman, and it isn't the first time she screwed up with poorly-thought if not idiotic plans. So she'll be my go-to culprit for the sake of this post]

Because the Seine, despite being THE most iconic river of France, the heart of Paris, such an important part of the city's culture, a crucial part of its tourism industry, and one of the reasons the city got its official motto - is also dreadfully polluted, and one of the most polluted bodies of water of France. Hidalgo, who was always involved in ecological concerns and in "making Paris great again", decided that for the Olympics the Seine would be cleansed - at least enough for the Olympic athletes to be able to swim in there. She even vowed that she would take a swim in it herself before the Olympics to prove how clean it all became.

Problem is, Hidalgo is the living embodiment of something that has been unfortunately very prevalent with left-oriented politicians in France: vapid ecology. Good intentions, well-meaning projects, but behind it, it is all just superficial and empty. And the Seine purification example is such a great demonstration of this: she literaly thought that by throwing enough money and machines at the Seine, she would be able to clean it up before the Olympics. We are talking of cleaning up in a few months DECADES AND DECADES if not CENTURIES of pollution caused by an enormous city. Hidalgo literaly thought "It's fine, we will just wipe this pesky little problem in a jiffy, and I am so confident that this pollution problem is not a big deal that I will bet France's international reputation on that".

Of course, I can tell you that Hildago did took her swim - but only at the very last minute because, as it turned out, cleaning the Seine took much more time, money and effort than originally planned... and it wasn't even done! First they realized it would take more time than planned, then there was the whole fight between the Paris town hall (which claimed the waters had been purified and cleaned) and the outside health organizations (who claimed the waters would still make people who plunged in them sick), and then of course the RAINS! We are living one of the rainiest summers France knew in a long time, and of course no matter how much Hidalgo's projects clean up the Seine, with each new rain it is polluted again and everybody has to start over. Everybody in France is joking about how the Olympic swimmers will grow a third eye.

That's what I call a "vapid ecologism" - because Hildago clearly never cared very much before about cleaning the Seine, now, did she? She was there for quite a long time but oh, turns out she only puts the big guns and the big money when the Olympic games are arriving. She literaly thinks that a problem that will require years and years of hard work can just go away in a few months? Because it is a very, VERY deep and systemic problem, this Seine pollution, that requires re-organizing PARIS ITSELF!

Right now, all the news are talking about how trainings and trials are currently being pushed back because the Seine waters are, again, polluted after the rain of the opening ceremony, and people are wondering if all the games planned to take place in the Seine (instead of an Olympic pool) won't be cancelled. As such, experts talk more and more about the why and how of this pollution that won't go away, and do you want to know the fun thing? One of the main reasons rains keep polluting the Seine is because the Parisian water-evacuation system is very flawed. There are many, many "wrongs turns", purposefully created or accidentally made, that mix together the evacuation of the rain water and the evacuation of the used waters. When Hidalgo's team decided to finally get their ass on the problem, they identified roughly 23 000 "wrong turns", and by the end of their operation they claimed to have treated 80 percent of them... But what their project and investigations revealed - and that's something so typical of Parisian businesses - that there were MUCH MORE wrong turns than everybody believed. How much? Oh just between 60... AND 120 000 WRONGS TURNS! The entire system is to be remade, and them fixing 80 percent of a meager 23 000 turns when there might be up to 120 000... Yeah it is a speck of dust in a pile of sand.

However I don't want to JUST speak about the Seine. The thing my discussion made me realize is that the Seine situation is just a repetition of EVERYTHING that has been happening with the Olympic Games, and I couldn't help but draw a parallel with another scandalous business related to the organization of these games, though a scandal that has been smothered by the actuality and likely will only pop back up once everything is over. The homeless scandal.

Paris is filled with homeless people. It is a fact, and that's one of the things I myself is always shocked by every time I go to Paris, the amount of homeless people I met. Or rather that I used to meet, because of course, with the Olympics arriving, the cities were "cleaned" up and the hobos removed! I hear you gasp in shock but don't worry, it was actually done in a quite nice and humane way! I mean it: there were empty buildings and vacant lots refurbished into lasting shelters for the duration of the Olympic Games. There were all those little flats prepared for the homeless people to live for free - very tiny, and with just the bare minimum to have a decent life, but you know, it is much better than just being in the street. It doesn't remove all of the homeless people and it doesn't solve their situation, but you know, at least it is an actual improvment and a humane gesture.

Now, take a wild guess: are they going to make it last beyond the Olympic Games? Come on, we are talking about Parisian government, and about Hidalgo's team! Of course not! Once the games are over and everything has been removed, all the homeless people from those buildings will be kicked back in the street, and the shelters will turn into something else. And they were told so the minute they entered their new little temporary homes. Because again, Hidalgo's point is all about cleaning up Paris before the entire world takes a look at it. Not solving Paris problem, just making it look good for the international event.

The Seine, the homeless people - it is all the same. It is a well-meaning project poorly thought by people not actually caring about it, it is a lot of excellent effort not made to last but just to impress, it is a deep and systematic problem that they think they can wipe out in a few months, it is just putting silk paperwall over a rotten, fractured stone ; it is just hiding the dust under the rug, empty humanitarianism, vapid ecologism, fake kindness motived by a good will so detached from reality it becomes as arrogant as absurd. Forcing athletes to swim in a polluted and diseased river because you can't force yourself to admit your town has a problem ; offering with hypocrisy a home to the poor only to plan to throw them back into their misery just because nobody will be looking anymore...

[valy-gc]

So, question for you about LOWR. I remember you mentioning that there was no Christian god in this world. Then I remembered seeing that the Odyssey happened(remember reading that in the ballads you made) so I thought it was Greek gods. But in your last post you mentioned two gods(which I had to look up just in case I was wrong) which don’t exist(to my knowledge) so all of that brings me to my question. What is the religion and gods that exist in LOWR?

The Exception to Rebirth: Ascension into Deityhood

There exists a sacred belief that if a soul lives an entirely pure life—one without malice, wrongdoing, or even accidental harm—then instead of reincarnating as a mortal, they ascend into something far greater.

The Birth of Deities

When such a soul rejoins the Flow of Life, they do not return to a normal body. Instead, the Flow itself creates a new form for them—one untouched by mortality, imbued with celestial essence. These souls are born anew as deities, beings who exist beyond the cycle of death and rebirth.

Unlike reincarnated souls, deities retain their past-life memories. However, many choose to erase them willingly, for carrying the weight of lost loved ones and former lives for eternity can be unbearable.

The process of ascension is exceedingly rare—so much so that few mortals believe it truly happens. But for those who devote themselves to an untainted life, the possibility remains.

Every deity have for "original form" a gem. But they also have the power to take any form, as long as it can contain the gem (nothing smaller than the gem). They don't have a definite gender and actually choose the pronouns they want used for them.

💧 Ineo, Deity of Water, Purity, Renewal & Healing

Domains: Water, Purification, Mercy, Rebirth, Protection, Healing Symbol: A blue crystal droplet suspended in a silver ring Appearance: Ineo’s true form is a flawless ruby core, encased in a flowing body of water that constantly shifts between liquid and slime-like texture. He usually takes the form of a small, serene, androgynous young man sculpted from water, with shimmering blue eyes and a calm, relaxing presence. Personality: Gentle, patient, and endlessly forgiving, Ineo embodies the healing power of water—soothing but capable of great destruction when necessary. He welcomes all who seek redemption, but those who harm the innocent will face his wrath. He is often seen as a parental figure to mortals, guiding them with quiet wisdom. He is rumored to be one of the two first deities. Worshippers: Every races. Healers, travelers, sailors, merfolk, and anyone seeking purification or redemption. His temples always have sacred pools said to cure ailments.

Known ancient life: Antinous

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☀️ Adonai, Deity of Light, Fire & Dominion

Domains: Sun, Fire, Power, Obsession, War, Authority Symbol: A flaming golden crown Appearance: Adonai’s true form is an amber gemstone burning with internal fire. When he manifests, he takes the form of a tall, toned man with tanned skin, long white hair, and fierce amber eyes, his gold-streaked skin shimmering like molten metal. He is always clad in silken togas, appearing regal and untouchable. Personality: Once a revered god, Adonai was once seen as a protector of humanity—but his possessiveness and jealousy twisted him into something cruel. He was deeply obsessed with Ineo, not out of love but out of a desire to control and own. He is believed to be dead, forgotten, or sealed away, but some claim he still watches from the shadows, waiting for a chance to rise again. He is rumored to be one of the two first deities. Worshippers: Once beloved by kings and warriors, his name is now spoken only in whispers. A few desperate rulers still invoke his name, seeking power at any cost.

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📚 Idall, Deity of Wisdom, Science & Education

Domains: Knowledge, Invention, Philosophy, Teaching, Truth Symbol: An open book with a quill and a key Appearance: Idall’s core is a smooth, deep sapphire. When taking form, he appears as a tall scholar draped in flowing robes, with deep silver eyes that shimmer with knowledge. His voice is soft yet commanding, like the rustling of ancient scrolls. Personality: Patient, reserved, and endlessly curious. Idall sees all knowledge as sacred and believes wisdom should be shared, not hoarded. He was close to Ineo, which led to his tragic demise at the hands of Adonai, who saw his friendship as a threat. Though mortals say he is dead, some scholars whisper that he may be waiting to be revived. Worshippers: Scholars, librarians, teachers, and mages. His temples are vast libraries, said to contain books that write themselves with the knowledge of the past and future.

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💖 Aphrosyne, Deity of Love, Lust, Beauty & Celebration

Domains: Love, Beauty, Passion, Art, Music, Fertility, Celebration, Indulgence Symbol: A golden mask adorned with roses and peacock feathers Appearance:Their true form is said to be a silken veils of shimmering gold and crimson, swirling around their gemstone, a Ruby like Ineo. He very often take an androgynous, ever-shifting form who appears differently to every person who beholds them. They may take a form that represents one's deepest desires, whether that be a stunningly beautiful man, woman, or something in between. Their laughter is like music, and their voice can melt even the coldest heart. Personality: Playful, seductive, and full of mischief, but with a deep understanding of the heart. Aphrosyne does not judge love, be it pure romance or passionate lust, and encourages all forms of affection. However, they also symbolize the dangers of obsession, reminding mortals that love can turn to destruction if not balanced. Worshippers: Lovers, artists, courtesans, bards, and those who seek beauty in all things. Some noble families offer prayers to Aphrosyne before arranged marriages to ensure attraction between spouses.

Known ancient life: Otake

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💀 Natay, Deity of Death, Rebirth & the Afterlife

Domains: Death, Souls, Reincarnation, Mourning, Endings & Beginnings Symbol: A black opal eye with a silver teardrop Appearance:Their core is a black opal speckled with shifting galaxies. Their form is a shifting veil of dark mist, with spectral hands. They may appear as a gentle guardian or a terrifying reaper, depending on how one has lived their life. Personality: Neither cruel nor kind, they simply are. They do not mourn the dead, nor celebrate them—they merely ensure balance. Some fear them, others see them as a comforting presence in their final moments. Those who try to escape death’s grasp find themselves pursued relentlessly. Worshippers: Priests, necromancers, mourners, and those who seek wisdom about the afterlife. Their temples are often graveyards, where offerings are left for lost souls.

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🌿 Asili, Deity of Nature, Beasts & Seasons

Domains: Wilderness, Animals, Growth, Balance, The Hunt Symbol: A branch wrapped around a stag’s antler Appearance: Their core is a deep emerald, glowing with the pulse of life. Their form is a shifting mass of vines, leaves, and antlers, constantly growing and shedding like the seasons. Their voice is the rustling of wind through trees. They rarely take human form, prefering the form of animals. Personality: Untamed, watchful, and merciless. They are the guardian of the wilds, blessing those who respect nature and unleashing fury on those who harm it. Civilization is unnatural to them, and they care little for mortal affairs beyond how they affect the land. Worshippers: Druids, beastfolk, rangers, and hunters. Their shrines are deep in the forests, where the most ancient trees grow.

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🌀 Kaosi, Deity of Chaos, Change & Trickery

Domains: Freedom, Lies & Truth, Revolution, Luck, The Unknown Symbol: A fractured mirror Appearance: Their core is a prismatic gemstone, constantly shifting colors. Their form is an ever-changing illusion, appearing as a fox, a shadow, or a grinning figure with too many eyes. They exist between reality and dreams. Personality: Trickster, rebel, and catalyst of change. They upend order, disrupt kings, and twist fate—not out of malice, but because stagnation is death. They believe the world must always be in motion, and sometimes, that requires chaos. Worshippers: Thieves, jesters, revolutionaries, and gamblers. Their temples are hidden in places where fate can turn on a coin flip.

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Here, hope I answered your question ^^

Here are two songs, about Ineo and Adonai

The Burning Crown (Adonai)

None know the face he bore before the flame, Before the world first trembled at his name. A soul so pure, unmarred by grief or guile, Was drawn into the Flow, the holy Nile— That river strange which births what none may ken, And weaves from thread of gods what once were men.

From light he rose, not forged in womb or dust, But shaped by fire and unrelenting trust. The Flow whispered: “This one shall defend, And guide the weak, the weary, to their end.” So came Adonai, cloaked in dawn’s gold, A lord of warmth, both merciful and bold.

At first, he taught the tribes to plant and pray, He burned the beasts that plagued them night and day. He split the skies with sun and cast out shade, And all the kings knelt low beneath his blade. He crowned their brows with fire, their hearts with law, Their temples rang with hymns of awe and awe.

But stars burn long—and even light may twist, When left to blaze alone in bitter mist. No voice to temper, none to call him friend, No hand to hold him when the fires bend. And so the amber soul, once pure and kind, Found naught but power left to feed his mind.

He cast aside the meek, the poor, the flawed, And struck the hearts of those who dared applaud He came to covet hearts, not just adore; He took what pleased him, begged or bound or sore. He made of mortals toys, then tossed aside Their broken lives when lust and wrath had died.

Yet none stirred wrath like one of ocean’s hue: Fair Ineo, pure-blooded, calm and true. Of water born, of purity and tide, A soul no fire could scorch, nor chains could bind. And Adonai beheld, and yearned, and bled, But not with love—it was desire instead. With want, possession, hungers unconfessed, To chain, to keep, to own and not to bless. He reached for Ineo, grasped with molten hands— But water slips the grasp that fire demands.

He marked him his, though never did he ask, He gripped too hard, hid longing in a mask. And when he saw wise Idall draw too near, With words that Ineo smiled to hear— Then snapped the thread that bound his reason tight: He struck his kin, and smote him in the light.

No plea, no shield could save the gentle lore— Idall’s gem lay broken on his temple floor. The god of wisdom, kindest of them all, Was cast to silence by a jealous thrall. And all the skies grew dim with burning smoke, As bonds of godhood, love, and trust were broke.

The rest rose up in horror and in dread— For if the wise could die, then all could bleed. Then came the host: not gods alone in pride, But mortals, beast and faes, all unified. Kaosi laughed with blades behind his breath, Asili stirred the vines to strangle death. Aphrosyne woke hearts no fear could chain, And Natay counted each who would be slain. And Ineo wept, and still he bore the tide— To end the flame that killed his friend with pride.

Together they defied the searing sun, Ten thousand burned, but still they would not run. They fought for revenge, for release, For dawn unchained, for silence, and for peace. And when at last the golden crown was torn, The world exhaled as though it was reborn.

Thus fell Adonai, in fire and disgrace, A tyrant god unwept in death’s embrace. And in the ash where once his temples stood, The waters wept, and trees reclaimed the wood. No age before nor after bore such weight— The Fall that shattered wrath, and sealed his fate.

The years were named anew from that great day, As suns still rise where he was cast away. Yet some still whisper when the stars grow dim— A shadow watches. And they pray not to him.

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The Tears of the Divine (Ineo)

In Etherealis, veiled in light, where learning met the sea, There dwelt a youth with starlit gaze, both tender, proud, and free. Antinous was his mortal name, a bloom too brief to last— He wandered where the marble shone, then to the river passed.

The Nile received him soft and deep, its waters kissed his brow, And time unspooled its silver thread—he is not mortal now. The Flow of Life, in mercy vast, did cradle him once more, And from its womb a god was born with ocean in his core.

No tempest stirs his tranquil eyes, no wrath stains gentle hand, Yet floods shall rise if he commands, to cleanse a burning land. With body made of flowing grace and heart as pure as spring, He walks beside the mortal folk and makes the wild beasts sing.

He wanders not in palaced halls, nor shuns the weeping child— He drinks the tears of broken men and heals the orphan wild. The lion bows, the serpent weeps, the manticore lays still, For mercy dwells where he may pass and bends all rage to will.

He blesses ships with quiet winds and rain where deserts lie, He parts the clouds for mothers' cries and lifts the infant's sigh. Where every god held high their throne and left the world to mourn, He wove with mortals day by day, in kindness newly born.

In years long past he danced with Light, with Adonai the flame, Their fingers twined o'er mirrored lakes, both powerbound and tame. They shaped the skies with glint and wave, with joy both fierce and fleet— But love, when choked by grasping hands, shall die beneath deceit.

He broke the bond when fire turned cruel, and left without a plea— Yet Adonai, with sun-struck pride, denied the breaking free. When drought was cast upon the land, and forests turned to coal, Ineo wept, and from his grief a flood poured from his soul.

Though waters saved ten thousand lives, some perished all the same, He mourned for those the tide had claimed and wept without a name. But mortals came with thanks and prayers, with candles, tears, and song, For in the end, his mercy stood where fire had done them wrong.

He stood beside them in the war, with silver blade of rain, And washed the ash from burning fields and cooled the searing pain. He walks the world still to this day—each river knows his face, Each droplet bears his whispered love, each spring his long embrace.

O gentle god, whose kindness flows where kings and monsters fall, Your name is carved on every heart that dares to hope at all. And should the fire rise again, or tyrants dare to reign, The tide shall swell with silver light— And you shall come again.

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