#ibbur
Photo
#jambe #zamoe #jahbe #adobe #ibbur #golem #throwup #placement #cemetery #thedeathofgraffiti #tomb #spurloser #doppelgänger #metagraffiti #drsyntax #skull #kaballah (hier: Adobe Walls, Texas) https://www.instagram.com/p/Ci91-r8INN1/?igshid=NGJjMDIxMWI=
#jambe#zamoe#jahbe#adobe#ibbur#golem#throwup#placement#cemetery#thedeathofgraffiti#tomb#spurloser#doppelgänger#metagraffiti#drsyntax#skull#kaballah
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every single time i see a dybbuk portrayed poorly, part of my soul commits all the harder to the fact i’m gonna come back as one solely to show the goyim how they actually work
they aren’t just jewish ghosts, but they definitely are ✨feminist icons✨
#ooc#[ dybbuks are possessive spirits ]#[ there’s two types: ibbur and the dybbuk ]#[ you only hear about dybbuk in popular culture because of the whole dybbuk box phenomena of the aughts ]#[ ibbur possess bodies for a mystical or holy reason and it is considered a great honor ]#[ dybbuks possess for earthly reasons like maybe there’s a will dispute or something tying them to the mortal realm ]#[ a dybbuk isn’t just going to come back and haunt something ]#[ you have to be left with a body during the Jewish burial process ]#[ if it is left alone that body can be tethered and possessed by the dybbuk ]#[ also there’s a gender component to this ]#[ women are overwhelmingly the ‘victims’ of dybbuk possession ]#[ women and men will both be possessed by male spirits while women only will be possessed by female spirits ]#[ why? because historically and culturally dybbuk possession happens to daughters of rabbis ]#[ the daughters were the favored child and so become ‘possessed’ by the spirit of their father ]#[ to continue their legacy and work in favor of a son inheriting the position ]#[ these women then live as men and rabbis in the community and have elevated status ]#[ they are not treated as demonic or ghosts or whatever ]#[ salome’s whole character is ENTRENCHED in dybbuk imagery and mythology ]#[ she even died and was retethered to her body in the same manner ]#[ she identifies as tumtum; a gender best defined as irrelevant and unknownable within their purpose ]#[ her hair kept in two long and loose braids is homage to the character leah ]#[ from the seminal yiddish theatre/film adaptation of der dybbuk ]#[ her manner of dress harkens back to it as well ]#[ salome’s whole character is being the son her father wanted but trapped in a body that’s neither ]#[ but is forced into womanhood due to extreme tradition ]#[ good god these tags are long whoops ]
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pikuach nefesh under the stars in the operating room
My dad had his appendix taken out when he was around my age -- twenty-three -- told me that under anesthetic, you don’t dream. It’s not like sleeping, no time goes by at all for you. You take that deep breath and close your eyes and when you open them a second later, it’s been seven hours and you’re permanently altered. “It’s like not even existing anymore,” he said. “It’s nice.” A dream is impossible. But on that Monday morning when the anesthesiologist puts the mask on and I breathe in, nevertheless, I see a scene unfold in crystal sharp clarity like a moissanite kaleidoscope:
A sixteen year old girl is sitting in the front seat of a 2016 Subaru Impreza with the engine running. Today is Sunday, and it’s the car she borrows to drive to school, but she won’t be doing so tomorrow. She believes this for one reason, and it’s true for another. The garage doors are closed tight. She’s not crying, she’s all grown up now and she is much too strong for that. The song Starlight by Muse is playing over Bluetooth because it’s her favorite song. Far away, this ship is taking me far away, far away from the memories of the people who care if I live or die!, Matt Bellamy belts out gaspingly. Yes, I remember this song. This child is wearing her favorite outfit, a dark colored hoodie two sizes too large, baggy jeans that hide her hips. She was once extremely idealistic. She wanted to save the whole world. Now she expects that today she will become an ibbur. An ibbur is one of the types of ghost that cannot move on; it is tethered by the noble purpose it failed to complete in life.
I’m standing by the garage door and as I walk up she sees me and she screams. She isn’t expecting a strange man in here -- no one is even supposed to be home. But then she notices that I am achingly familiar, like seeing a starlit ghost. And that she does know me, yes, she knows me very, very well.
I open the driver side door. All the souls that would die just to feel al-- The music stops. A visit from a ghost of Mondays future.
“It’s time to go home,” I say. “You’re wanted there.”
Then I’m opening my eyes a minute later, it’s been seven years and it’s felt like nothing at all. My chest hurts so much but I’m still halfway dreaming enough not to notice because of the quote ringing in my ears:
“And whosoever saves a life, it is as though he had saved the entire world.”
#tw suicide#trans#ftm#queer#jewish tag#queer jews#wrote up a little something to celebrate#creative#swift's metamorphosis journal#swift's serious room
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all this on the heels of him and Vader experiencing (in my obscure reading) ibbur so. Big day for Luke. Hope he got a good nap
No one asked for me to elaborate but it's going to bother me if I don't so! Let's talk about ibbur for a moment. Tossing this under a cut because this is a very niche topic, and also long. I will spare y'all a scroll. Unless you're interested. In which case, you know what to do.
For those unfamiliar, ibbur a positive form of possession in which the soul of a departed righteous person overtakes the body of someone living, either to perform a mitzvah it can't complete without a physical form or for the benefit of its host. With regards to Luke & Vader at the end of ROTJ, either motivation could apply. Helping them out of a tight spot is definitely a mitzvah (one that critically, imo, hinged on it being one another that physically did it, so corporeal form 100% necessary here), but it's also expressly benefiting the hosts so. Reader's choice on that front.
The aspects of this that I find most interesting is when it occurs and the potential reasons as to why from the departed's POV; the departed being Yoda and Obi-Wan, as Luke & Vader's mentors respectively, who have the best understanding of their capabilities/needs.
In Luke's case, I see this being a very quick & clean process in which Yoda only occupies his body for the couple of seconds following Luke (literally) disarming Vader. When he's got him on his back, primed to have his head taken off, but just kind of. Stands there, all the violent energy from moments before sucked out of him. I imagine Yoda's spirit slipped into Luke's body right here for the sole purpose of just forcing him to stop and breathe, to break out of reactive rage and actually consider what he's doing. That, at this point in his development, is all the help Luke really needs. He's got a really strong sense of what he should/shouldn't be doing, a clear vision of how he wants to engage with adversaries, and (most importantly) isn't interested in hurting Vader, considering Palpatine both of their actual enemies.
He doesn't need a protracted, come-back-to-the-light ordeal; he just needs a little scruff pinch at a pivotal moment, where he can see the result of his frenzy so far and sit for a second with the knowledge of what he was about to do. Perfectly sobering, light touch of a redirection. Possession complete!
By virtue of his mind and spirit being more of a mess, Vader's would need more cook time. I imagine it starting the moment Luke's ends and running right up to the moment before he tosses Sheev like a laundry bag. And all of that time, Obi-Wan's spirit is picking through a thick nest of thorns—Luke attacked him, Luke's dangerous, Luke's unturnable, perhaps it's better if Luke dies; Luke spared him, Luke keeps calling him 'father', Luke's refusing to replace him; but Sidious wants Luke, wants to replace him, Vader's probably dead if Luke isn't, so maybe it wouldn't be so bad to let Sidious fry him. He has another child after all, and he could try again.
On and on and on, mind looping back, with Obi's assistance, to that very private feeling Vader experienced when he first learned his child had survived. Back to every moment, selfish or otherwise, where he considered snapping Sheev's neck. Wouldn't it feel so good to be free of him now? To throw the chains off for a selfless reason, to get to have his son see him do something good for a change? Obi thinks it would, thinks that if Vader were in a stable state of mind, that he wouldn't hesitate. But since it isn't at all stable, oh here, just let me soothe it for you, let me put you in a position to do what you know, deep down, that you should.
In both cases, the possession would need to end just before the actual task is complete, because a big part of the process of 'helping' here is empowering both of these men to do The Right Thing themselves. No outside influence in the moment of action, just their own clear reasoning and desire, because it's not a satisfying hurdle jump if someone else does too much of the work.
Obi-Wan, like Yoda, would have to leave Vader at the critical moment, hoping that, given a chance, he finally strikes down who he's supposed to. A little bigger of a gamble, but NOTHING for it!
#be proud of me bc i rambled far less here than previous times i brought this up#sw original trilogy#luke skywalker#darth vader#jews in space
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Leslie Wexner's Inner Demon
https://unlimitedhangout.com/2022/06/reports/leslie-wexners-inner-demon/
Leslie Wexner’s Inner Demon
This short excerpt from Whitney Webb’s upcoming book “One Nation Under Blackmail” examines an obscure media profile of Leslie Wexner, Jeffrey Epstein’s mentor, from the 1980s that contains disconcerting revelations about Wexner’s personality and his inner world.
BY
WHITNEY WEBB
JUNE 10, 2022
5 MINUTE READ
1985 was the year that Leslie Wexner became a billionaire. It was also that year that the chairman of The Limited (now L Brands) began to build up his public persona. This effort to “re-brand” himself began with a series of fawning media profiles. The main outlets that participated in Wexner’s first main, personal PR campaign were written by prominent New York City-based outlets, like New York Magazine and the New York Times.
The New York magazine profile, which was the cover story for its August 5, 1985 issue, was entitled “The Bachelor Billionaire: On Pins and Needles with Leslie Wexner.” Though filled with photos of a middle-aged Wexner grinning and embracing friends as well as lavish praise for his business dealings and his “tender” and “gentle” personality, one of the main themes of the article revolves around what is apparently a spiritual affliction or mental illness of Wexner’s, depending on the reader’s own spiritual persuasion.
The New York Magazine article opens as follows:
“On the morning Leslie Wexner became a billionaire, he woke up worried, but this was not unusual. He always wakes up worried because of his dybbuk, which pokes and prods and gives him the itchiness of the soul that he calls shpilkes [“pins” in Yiddish]. Sometimes he runs away from it on the roads of Columbus, or drives away from it in one of his Porsches, or flies from it in one of his planes, but then it is back, with his first coffee, his first meeting, nudging at him.”
One may interpret this use of shpilkes, literally “pins” or “spikes” in Yiddish and often used to describe nervous energy, impatience or anxiety, as Wexner merely personifying his anxiety. However, his decision to use the word dybbuk, which he does throughout the article, is quite significant. Also notable is how Wexner goes on to describe this apparent entity throughout the article and his intimate relationship with it.
First page of New York Magazine’s 1985 profile of Wexner
As defined by Encyclopedia Britannica, a dybbuk is a Jewish folklore term for “a disembodied human spirit that, because of former sins, wanders restlessly until it finds a haven in the body of a living person.” Unlike spirits that have yet to move on but possess positive qualities, such as the maggid or ibbur, the dybbuk is almost always considered to be malicious, which leads it to be translated in English as “demon”. This was also the case in this New York magazine profile on Wexner.
The author of that article, Julie Baumgold, describes Leslie Wexner’s dybbuk as “the demon that always wakes up in the morning with Wexner and tweaks and pulls at him.” Wexner could have easily chosen to frame the entity as a righteous spirit (maggid) or as his righteous ancestors (ibbur) guiding his life and business decisions, especially for the purpose of an interview that would be read widely throughout the country. Instead, Wexner chose this particular term, which says a lot for a man who has since used his billions to shape both mainstream Jewish identity and leadership in both the US and Israel for decades.
As the article continues, it states that Wexner has been with the dybbuk since he was a boy and that his father had recognized it and referred to it as the “churning”. Per Wexner, the dybbuk causes him to feel “molten” and constantly pricked by “spiritual pins and needles”. It apparently left him at some point as a young man, only to return in 1977 when he was 40, half-frozen during an ill-fated trip up a mountain near his vacation home in Vail, Colorado. This specific trip is when Wexner says he both rejoined with his childhood dybbuk and decided to “change his life.”
He told New York magazine that his dybbuk makes him “wander from house to house”, “wanting more and more” and “swallowing companies larger than his own.” In other words, it compels him to accumulate more money and more power with no end in sight. Wexner later describes the dybbuk as an integral “part of his genius.”
Wexner further describes his dybbuk as keeping “him out of balance, emotionally stunted, a part of him — the precious, treasured boy-son part — lagging behind [the dybbuk].” This is consistent with other definitions of the term in Jewish media, including a feature piece published in the Jewish Chronicle. That article first defines the term as “a demon [that] clings to [a person’s] soul” and then states that: “The Hebrew verb from which the word dybbuk is derived is also used to describe the cleaving of a pious soul to God. The two states are mirror images of each other.” Per Wexner’s word choice and his characterization of what he perceives as an entity dwelling within him, the entity — the dybbuk — is dominant while his actual self and soul “lags behind” and is stunted, causing him to identify more with the entity than with himself.
This is also reflected in the concluding paragraph of the New York magazine article:
“Les Wexner picks up his heavy black case and flies off in his Challenger, with his dybbuk sitting next to him, taunting and poking him with impatience, that little demon he really loves. The dybbuk turns his face. What does he look like? ‘Me,’ says Leslie Wexner.”
Outside of the spiritual aspect of this discussion, it can also be surmised from the above that there is a strong possibility that Wexner suffers from some sort of mental disorder that causes him to exhibit two distinct personalities which continuously battle within him. What is astounding is that he describes this apparent affliction to a prominent media outlet with pride and the author of the piece weaves Wexner’s “demon” throughout a piece that seeks to praise his business acumen above all else.
Yet, perhaps the most troubling aspect of Wexner’s experience with his “dybbuk”, whether real or imagined, is the fact that Wexner, in the years before and after this article was published, has had a massive impact on Jewish communities in the US and beyond through his “philanthropy.” Some of those philanthropic efforts, like the Wexner Foundation, saw Wexner mold generations of Jewish leaders through Wexner Foundation programs while others, such as the Mega Group, see the organized crime-linked Leslie Wexner joined by several other like-minded billionaires, many of which also boast considerable organized crime connections, in an effort to shape the relationship of the American Jewish community, as well as the US government, with the state of Israel.
For a man of such influence in the Jewish community, why has there been essentially no questions raised as to Wexner’s role in directing the affairs of that ethno-religious community given that he has openly claimed to be guided by a “dybbuk”? This is particularly odd when one considers that Wexner has come under increased scrutiny in recent years after his protege and closest associate for decades, Jeffrey E. Epstein, was outed as both a pedophile and serial sex trafficker. Did Wexner’s dybbuk draw him to Epstein and prompt him to financially support his horrific crimes against minors?
Note: The above is an adapted excerpt from Whitney Webb’s upcoming book “One Nation Under Blackmail: the sordid union between Intelligence and Organized Crime that gave rise to Jeffrey Epstein”. Those interested may pre-order the book directly from the publisher’s website or from Amazon.
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Hello! I'm in the process of writing a superhero story, and one of the main characters is Jewish. His daughter, as well as her mother, are also Jewish - but the mother is deceased. I was wondering if it's offensive for the mother to be a benevolent spirit that follows her daughter around, sort of like a guardian?
To clarify, the Jewish characters who are alive would never contact the deceased mother, though contact would be had by an outside third party
Jewish mother is a benevolent “guardian” spirit who follows her daughter around
We do have a concept that might fit! In folklore there is the concept of an ibbur, which is the spirit of a good person, who is trying to do a mitzvah after death. That might reasonably be stretched to include watching over a daughter until bat mitzvah age, or until marriage or something like that.
In the stories I've read, the ibbur usually joins the body of the person they are following. I've heard it described as a peaceful possession, but I've also seen it described as one soul moving over to make room for a second soul for a time, which has echoes in other traditions too, so I prefer that way of looking at it, personally. The only things I would caution about for this is to make sure that it doesn't drift into ancestor worship, which we can't really do. I suggest reading up on ibbur (ibburim is the plural) and on their sort-of conceptual opposite, the dybbuk, who are considered negative. That might help give some ideas to go on.
Wikipedia: Ibbur
Myjewishlearning: Demons, Dybbuks, Ghosts, & Golems
-- Dierdra
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The Ibbur
Benign in my nature
I will visit the ones who sleep,
with a message from the god
a hope, it will reach the ears.
Haunting and possession
is not in my nature to do.
Carrying a soul to another
if the prophecy demands,
is what I’m obliged to pursue.
#jewish#jewish mysticism#jewish mythology#mythology#myths#ibbur#ghost#stories#soul#writing#poem#poetry#history#hebrew#old
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fic idea (kinda inspired by this post): it’s the early ‘60s and Charles Xavier, PhD extraordinaire / young professor, moves to Düsseldorf where he rents a flat. At first everything seems to run smoothly, and Charles is so busy with his courses and research at the department he hardly has the time to come back to his flat in the evenings.
It’s when things hit a lull at the university and he finds himself spending more time home that he begins to notice something eerie: strange noises coming from who knows what corners of the flat, the sound of footsteps in deserted hallways, someone singing softly songs in a language he doesn’t recognize, pans and books and toiletries changing places, the coat and scarf he was sure he’d thrown on the sofa hanging neatly from the rack at the entrance… Charles might have gone mad, but he wants to get to the bottom of this.
So the stakeout begins, and after weeks, months of chasing footsteps disappearing into walls and of careful study of the mysterious movements of the objects in his flat, Charles finally makes his acquaintance with the presence haunting the house: the ghost of Edie Lehnsherr.
A new, bizarre partnership is born: while Edie starts openly giving advice on home management, family and life to Charles ‘human disaster’ Xavier, Charles learns about her story and about the son she longs to find and see to safety before she can finally leave this world.
Thus the search for Erik Lehnsherr, whose traces were lost in Auschwitz in 1944, begins.
and/or: Charles being possessed by the ibbur of Edie Lehnsherr on a quest to find and save her son from Shaw and vengeance.
#fic prompt#cherik#more like pre-cherik#charles xavier#edie lehnsherr#erik lehnsherr#xmfc#has someone done this before?#I think it could either work as a xmfc AU#or as a no powers AU#bocje prompts#bocje miscellanea#ghost AU#possession AU#cherik AUs I need#not sure I got the notion of ibbur as 'benevolent spirit with a task to complete' right#let me know what you think of it guys
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hi izzy. 17 kibasai :-)
17. things you said that i wish you hadnt:
Kiba doesn’t understand how he manages to get into these situations.
Scratch that, he knows exactly how he gets into these fucking situations. It starts with Shino—Shino! Calm, cool, know-it-all-jackass Aburame Shino, who Kiba would trust with his life, his first-born son and testicles if it ever came down to that—who suggests, very mildly that they have a little get-together with a bunch of other people they haven’t seen in a while. Hinata, god bless her, says that it’s a great idea, and Kiba, because he’s such a good friend and he loves his friends, he adores his friends, he will fucking kill for his friends, that’s how good of a friend he is, says yes. Awesome. Great Idea, You Guys.
It always starts out great, and honestly, objectively speaking, it’s still fine. It’s really still fine. Hinata, Naruto, and Sasuke are all hotboxing in the bathroom, Sakura and Ino are playing with Akamaru, Lee looks like he’s performing some sort of Bruce Lee impression, Neji is watching with polite interest, Gaara and Shikamaru are engaged in earnest discussion about what could either be a particularly fussy plant or Temari—Kiba’s not sure— and everyone’s having fun, it’s fine, it’s fine. All that’s happened is that Sai’s fallen asleep on Kiba’s shoulder. It’s nowhere near the end of the world. Except it feels like it is.
Because Kiba has come to the realization that Sai, actually, possibly, may be heartbreakingly handsome. It’s an observation Kiba has made before, but only in passing. The symmetry in a building, the lilac splashing across the underside of a cloud during a sunset, a lake at sunrise—that sort of thing. A handsomeness that wasn’t personable, not until now. With Sai’s face pressed into Kiba’s shoulder, his hair hanging over his face, his mouth just slightly, slightly parted. Kiba is breathing very, very carefully.
Sai sighs in his sleep, and Kiba wants to wake him up, but maybe it’s because Kiba knows that Sai’s had a long day, maybe he knows that Sai needs his rest but also, maybe, definitely, Sai looks softer in his sleep. More real, in a sense. Maybe the end of the world isn’t so bad.
Sai sighs again, and this time, he mutters in his sleep. “Kiba,” he says, and something in Kiba seizes up.
“Oh, Kiba,” Sai says—no, he’s moaning—“harder.”
That something in Kiba unseizes, as he unceremoniously pushes Sai off of him. Sai lets out a breathless laugh, all genuine, and he looks up at Kiba from under his lashes, all coy.
“What,” Kiba says, peeved. “Bastard. What are you looking at me like that for?”
“Did I fluster you?” Sai asks, like he’s genuinely interested in the results.
Kiba’s eye twitches. “No, I just wish you’d stop doing and saying weird shit.”
“You’d like me better if I stopped saying and doing weird shit around you?”
“Yes,” Kiba says. He gives it some thought. “No. Maybe. What?”
“What?”
Kiba stands up from the couch, refusing to take part in this conversation any longer than he has to.
“I,” Kiba announces, “am going to the kitchen.”
“I,” Sai says, mimicking Kiba’s tone, “will be sitting here.”
And Kiba, on his way to the kitchen to get a drink, absolutely does not think of the sound of Sai’s laugh.
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ibburs replied to your post: ibburs replied to your post: ...
ITS SO SWEET ITS SOOOO SO SO SWEET AND ITS ABOUT REVOLUTION TOO??
like in 90% of media (not even just in anime) i feel like you have to choose between something being canonically gay and something being good and this is genuinely just good, and then also just happens to be gay?? like it’s both things?? Kenji Nagasaki I Owe You My Life
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"Ibbur"
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our urls used to be matchsies and also dgm :pensive:
theyre still matching in our hearts, our berry loving hearts
also yeah omg dgm shout out to that crazy story
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youre always like a deep forest green :pensive:
oh mysterious?
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cats, moses..., and sunflowers!
moses??? sjsdjfksdfjsf
ty !
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What the Heck is a Dybbuk Box?
In short, it's an entertaining bunch of bullshit. Here's the backstory!
Dybbukim
A Dybbuk (spelled דיבוק in Yiddish) derives from the Hebrew word דָּבַק, to cling. (The suffix -im or makes it plural.) It's a displaced human spirit of a dead person that possesses a living human in order to accomplish a goal, then leaves once finished (unless you exorcise it beforehand.) These possessions are always nonconsensual, typically forcing you to act on negative repressed impulses (often of a sexual nature.) This is in contrast to Ibbur, where a righteous soul possesses a consenting individual in order to perform a mitzvah. Historically, dybbukim served as a warning against improper behavior or unorthodoxy, which would open your household to the risk of dybbukim. It's also been viewed as a folk explanation for "hysteria" in women.
While it's been written about since the 1500s, it wasn't a super popular concept until S. Ansky's play The Dybbuk in the early 1900s (a classic in Yiddish theatre!)
The Box
The dybbuk box was first created on eBay, 2003. A man named Kevin Mannis was selling a refurbished wine cabinet he got from a yard sale, adding the story in the item description to give it a little flair. People bought and re-sold the cabinet, each adding their own paranormal claims to how the dybbuk had given them nightmares and bad luck.
The hoax became an urban legend, then a sensation, even as Mannis publicly admits to having made the whole thing up. He's even said if anybody could find reference to a dybbuk box before his post, "I’ll pay you $100,000.00 and tattoo your name on my forehead." Even still, the legends/paranormal claims surrounding the box continue to this day! (Post Malone even had a run-in in 2018.)
Mannis said to Input Magazine in 2021: "I am a creative writer. The Dybbuk Box is a story that I created. And the Dybbuk Box story has done exactly what I intended it to do when I posted it 20 years ago... Which is to become an interactive horror story in real-time." Which, as a writer, I will admit is pretty dang cool.
Other Neat Stuff
The concept of a dybbuk box might be a wash, but there are lots of other similar legends of super-haunted/unlucky dolls, gems, etc. Just think of the hope diamond, or how people write apology letters to Robert the Doll for disrespecting him after a string of misfortune post-visit! Spirit anchors are a fairly common practice for modern-day witches/magic practitioners, so a malevolent spirit taking up residence in a wine cabinet isn't that far-fetched. It's just not going to be a Dybbuk.
The dybbuk box inspired the horror movie The Possession (2012.) It... got pretty middling reviews. While I wouldn't call it a particularly good movie overall, the horror film The Unborn (2009) portrays dybbukim in an interesting way much more accurate to the original folklore (plus it's written by a Jewish author!)
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In Jewish mysticism you can be possessed by a ghost but there’s different words for it depending on the ghosts intentions. There are nice ghosts that mean you no harm and whose unfinished business is a benevolent or righteous task, and often possess the living with that person’s consent. That’s an Ibbur. If your ghost is malicious, meanwhile, and here to do something nasty or make your life hell, that’s a Dybbuk.
I find this to be a very useful distinction, y’know? That we have separate words for when you are Haunted (friend-shaped) vs Haunted (derogatory).
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