Mikveh Moshe – The bleeding sheep next to the small crescent moon above us indicates the fourth night of the Elul moon as it goes into a darkening sky over a small campfire. Some people stuff paper and twigs into the flame. Wet wood doesn’t want to burn, but it’s bright enough that you don’t have to rely on your smartphone’s flashlight app. Boxes of kosher and gluten-free Samoan ingredients are placed on benches around the fire.
We didn’t come together to eat Samoa, we ate marshmallows, but we came together to tell stories. There were stories not only of campfires, but of 40 Shi’ah waters from natural sources mixed with other waters that the Jews soaked and transformed. A story about a Mikveh, a Jewish ritual bath that can be used for different purposes by being soaked in water. Mikveh can help to fully recover after completing a round of chemotherapy or after a divorce, overcoming abuse, or adapting a new Hebrew name after a gender transition. He can join new converts to the Jewish community in formal ceremonies, and he can literally change a person’s status in the act of entering a naturally drawn pool of mixed water, performing a blessing, and leaving a mikveh. before marriage or after every month. menstruation Some uses of the mikveh are more traditional than others, but the importance that the mikveh can play in Jewish life is traditionally the first thing a community would build on its foundation. He explains why. (Anyone interested can find more discussion of this in Igros Moshe Choshen Mishpat 1:42, the definitive work of Huarache wisdom by the late Rabbi Moshe Feinstein.)
Mikveh Moshe
But some Jews want more from Mikve, and that’s what brought us all together at the Rising Tide Open Waters Mikve Network Summer Gathering at the Pearlstone Conference Center in Leisterstown, Maryland. According to the organisers’ website, the purpose of the gathering is to “celebrate a diverse community of all who embrace an open, inclusive and welcoming approach to immersing themselves in rituals as a way of demonstrating life change.” It started in 2000. When Anita Diamant, author of Red Tent fame, wrote an essay on why she wanted a mikve. Her newfound fame with the success of her novels about the inner workings of Dinah (Genesis 34) and other biblical women gave Diamant the platform to realize her vision for Mikveh.
Congregation Mikveh Israel
For Diamant, having an open mikve is about access. She sees conservative Jews converting en masse on the assembly line style without personal time or space for reflection as they experience powerful, ritualistic moments of immersion. need to convert. “A self-respecting community needs to offer better,” Diamant said in an interview with the Tablet in the dining hall of the Pearlstone Center. Resonating with “what it means to speak Jewish in the 20th century,” she wrote an essay outlining her vision and why her community needed a mikve, formed a five-member board of directors, and appointed Aliza I hiring Klein. The managing director founded in 2001 and opened in 2004 according to the history of the website. Since then, Boston-area Mayyim Hayyim has performed more than 19,000 immersions, according to current executive director Carrie Bornstein.
The gathering featured 33 attendees and workshops, as well as screenings of project trailers by artist and filmmaker Rebekah Erev, from Bringing Mikveh Education to the Community to the Queer Mikveh Project Information.
About 14 of us attended a workshop called Hidden Treasures: Telling the Story of a Mikve with storyteller Noah Baum. She showed us how to claim our space before she started talking to the group. Before walking in front of the group, we practiced speaking to one person, kneeling and then to two, keeping Baum’s wisdom in mind and taking the audience with us.
Around the campfire, a story developed. A girl with pimples and other cysts on her body was healed by becoming a Hebrew priestess and connecting with earth and Mikveh rituals, and how the young men cut their long hair and matured after the Mikveh experience. A college student who suffered from irregular periods and was taking medication to prevent her period from coming, got her period again. Mikve rituals have helped her rethink her relationship with menstruation and her body. A lesbian living in Philadelphia in the early 70’s was pleased to see the Hebrew letters for mikveh, mem-kuf-vov-heh, among the stone rubble on the ground near Rustyâs Lesbian Bar He said he had. She was content with Penna’s Landing and that Mikve belonged there as a destroyed relic of the patriarchy. These days, she lives in Minneapolis and, weather permitting, holds ceremonies at Lake Harriet with friends on Fridays before the Sabbath. When a female police officer saw them and agreed not to arrest them even if they left the water, they told her she was their mikve lady.
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When I was married, after going to a Rosh Hodesh group in Jerusalem and hearing various women talk about their mikve experiences, I decided that this is what I wanted to do. Even if I have never been to my mother or maybe my grandmother (I never ask), it offers me the opportunity to connect with the way Jewish women have lived Jewish lives throughout history. When I asked my mother if she would go with me, she bluntly refused, saying that she thought the ritual said something negative about the female body. I took 6 friends, 3 married and 3 unmarried, to the remote 78th Street. I remember a mikveh being awkwardly placed above a New York Stand Up Comedy club and not knowing how to get in. The mikveh woman, an older Hungarian woman in a big gray wig, didn’t know what to do about the unusual situation of the ‘gala [bride] and entourage’, but I immersed myself and came out. Sometimes my friends would throws me candy. . .
What I didn’t know was that they were working on a parody song about my husband and I that made us both laugh hysterically when we sang it at our wedding the next day.
For me, Mikveh is about finding ways to embody connection through physical immersion rituals, but in a broader sense, connection with other Jewish women, my spouse, and in accessible words. It’s also about finding connection with the most sacred feeling. JERUSALEM (RNS) Israel’s Supreme Court has ruled that public ceremonial baths must accept all possible proselytes, including those proselytizing through reform and conservative movements.
By tradition, those who convert to Judaism are required to soak in a ritual bath called a mikwah at the end of the conversion process. Until now, Orthodox officials who manage all government-funded mikvahs have said that the traditions of non-Orthodox converts do not conform to Jewish law and therefore those they convert are not Jewish, have claimed to ban non-Orthodox converts.
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“Establishing public mikwars and providing them for public services, including the proselytizing process, compels countries to allow their fair use,” Rubinstein said. “The state of Israel is free to supervise the use of a mikva, as long as it is done in an egalitarian manner.”
Including appeals, the case took 10 years to clear the courts, said Orly Erez Lichovsky, legal director of the reform movement Israel Center for Religious Behavior. movement.
“We see this as another step towards equal treatment of the non-orthodox movement in Israel, and specifically to fully recognize the conversion of non-orthodox groups in Israel.” said Erez-Likhovkski.
Isaal Hess, CEO of the conservative/Masorti Israel movement, said the court’s decision “emanates from Jerusalem but is heard in every corner of the Jewish world. It would put an end to the shameful situation today where conservative and reformed Jews had to slink away quietly. into the mikvar, recognizing that there are many ways to become Jewish. is another important step by the State of Israel.”
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“Reform Jews use Jewish law when it suits them, undermining the Jewish identity of the State of Israel,” he said. “The Court cannot, on the one hand, satisfy the minority, and on the other hand, it is about Jewish life according to Halakha (Jewish law) and about preserving the true Jewish identity of the nation. Thousands of Jews cannot seriously be harmed.”
On Monday, ultra-Orthodox lawmaker Moshe Gafni said he plans to introduce a bill to overturn the court ruling. The ultra-orthodox faction is a key part of Prime Minister Benjamin Netanyahu’s thin government.
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