Is this cultural appropriation?

Calling out to the Jews here, is it cultural appropriation if I practice Judaism, despite being raised in a Christian household? Judaism is as much cultural as it is religious and I want to know if I’m being offensive by celebrating Jewish holidays when I’m not Jewish by blood, but as Jewish by religion?

it's really funny to me that I just walked out of the grocery store with bread flour, yeast, and kosher for passover matzah

one of these things is not like the others

From the Jewish Museum, originally from Vercelli (Italy), Date:1776

Berger, Maurice et al. MASTERWORKS OF THE JEWISH MUSEUM. New York: The Jewish Museum, 2004, pp. 120-121, writes, “In Italy, ketubbot were commissioned by all Jews, including Sephardi, Ashkenazi, Levantine (from the eastern Mediterranean), and Italian- descendants of the old Roman community. Written on parchment, they usually featured lavish decoration, inspired by both Jewish and Christian art. For instance, the use of an archway to frame the text, as seen in this fine example from Vercelli, can be traced to the title pages of Hebrew printed books- northern Italy was a main center of Hebrew printing-but may also be linked to local architecture or sculpture. Figurative representation was also common in Italian ketubbot, although for centuries, most Jews had shied away from it because of their stern interpretation of the biblical prohibition against graven images. The inclusion of human figures, some allegorical and others portraying biblical or genre scenes, reflects a high degree of acculturation.

Other popular motifs in decorated Italian ketubbot include the signs of the zodiac and, as seen here, the emblems of the two families. The adoption of unofficial coats of arms was widespread among wealthy Italian Jews, in imitation of the practices of the local nobility Most ketubbot include a single shield, containing the insignia for both families, or just that of the groom, whose family usually commissioned the contract because he was obligated to furnish the bride-Eleonora- with a ketubboh. This example, however, features two separate emblems, possibly because the bride belonged to a family of prominent scholars, including Benjamin Segrè of Vercelli, who might have been her father. The coat of arms for the Segre family-a rampant lion facing right with a Star of David-is featured at the center of the lower border. No less distinguished was the Treves family, to which the groom-Mordecai, son of Azriel Treves- belonged. Their emblem-a rampant lion to the right of an apple tree-appears above the text at center, a prominent location, for the groom's family likely commissioned the document. Issued in Vercelli, this ketubbah differs from other extant examples from the same Piedmontese city, characterized by an arcuated shape at bottom and a floral border. Although some Italian contracts depict the bride and groom, very few represent the wedding party-shown here in lavish costumes and hairdos-or the attendant musicians. Flirtatious interactions between various couples add a picaresque note, including a distinguished man with a cane peering through his spyglass at a lady at a window, at the upper right. A later example from Pesaro, dated 1853, at the Israel Museum ('79/339), also features a gathering of musicians and elegantly dressed couples, but the figures there were cut out from printed sources, painted, and pasted onto the parchment, instead of finely rendered, as seen here. The extravagance of examples such as this one might have prompted Italian rabbis to repeatedly enact laws limiting the amount of money that could be spent on the decoration of a marriage contract. The secular nature of this ketubboh's decorative program, with figures of a musician and a young man elegantly dressed (perhaps a rendering of the groom?) in the niches often reserved for depictions of Moses and Aaron, indicates that it might have been the work of a Christian artist. Many other Italian examples, however, display a close relationship between text and image, with depictions of biblical scenes featuring heroes whose names were borne by the groom, the bride, or their fathers, with extensive use of Hebrew texts, attesting that they were decorated either by Jewish artists or by Christian makers under the strong guidance of their Jewish patrons.”

Modern Judaism has, for the most part...

Given the option of accountability to God's holiness and his anointed, most act as though they prefer to be left alone. Much of modern Jewry has discarded belief in a personal Messiah. Instead, we are to arrive at the ‘messianic age’ ourselves. Joseph Klausner speaks for many when he writes:

"First of all, Jewish redemption can be conceived without any individual Messiah at all – something which is absolutely impossible in Christianity.… Without the Jewish Messiah, Judaism is defective; without the Christian Messiah, Christianity does not exist at all."

According to Klausner, Judaism does not need a Messiah. The sad fact is that some ‘enlightened’ Jewish people believe that Judaism can function quite well without God. Many would say that all we need are Jewish people and a vague sense of Jewish identity. This is a vain attempt to compensate for the Messiah's delay and for God's apparent silence in recent history. Modern Judaism has, for the most part, elected to regard God's Messiah as a myth to be forsaken, rather than a promise for which we should wait patiently.

~ Larry Brandt

Systematic Erasure of Jews is Really Obvious When Researching Geneology

Systematic Erasure of Jews is Really Obvious When Researching Geneology

A sense of identity is really important to people of any age, especially children. This can be hard. This is not just gender or sexuality identity. It can mean family history. This can be especially hard for kids who are not being raised by their biological parents. My biological kids know they are Jewish from my side and German/Italian from their dad’s side. Because the other kids are…

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The Great Synagogue of Constanța Romania - a former Ashkenazi synagogue ”for the Jews called Polish" located at 2 C. A. Rosetti St, corner with Petru Rareş St.

The synagogue was built between 1910 and 1914 in a Moorish Revival architectural style on the site of an earlier synagogue, erected in 1867/1872, in the place of an older synagogue, built after a firman of Sultan Abdul Azis.

Used up until 1996, it was sadly abandoned (how could this happen??), is overrun with large ferns, and falling into disrepair. Only 3 of the 4 walls remain standing, the roof is gone, the windows have been mostly smashed, and it is now in danger of collapsing.

From June 29, 2023

In another notable change, surveys have begun to ask respondents about their knowledge of and support for boycott campaigns against Israel, including the BDS movement. While many Palestine solidarity groups endorse BDS as a method of holding Israel accountable, many mainstream American Jewish groups have condemned the campaign and lobbied against it. According to the recent polls, approximately one in ten American Jews support some form of Israel boycott. Pew added a question on the movement to its 2020 poll and found that approximately 10% of American Jews support BDS and 43% oppose it. Another 43% who said they had heard “not much” or “nothing at all” about BDS were not asked about their support or opposition. Similarly, 11% of the Jewish voters in the 2020 J Street sample said they would support “a campaign that calls on people to boycott products that are made in Israel.” However, this number increased to 16% when respondents were asked if they would support “a campaign that calls on people to boycott products that are made in Israel because of its policies in the West Bank.” These results also accord with surveys by the Jewish Electorate Institute, which measured BDS support among likely American Jewish voters in 2019 (9%) and 2020 (8%). While the percentage of American Jews who support BDS is small, it’s still higher than the percentage of Americans in general who support it, according to a recent Pew survey: Pew found that about 5% of Americans supported BDS and 6% opposed it, while 84% of Americans had heard “not much” or “nothing at all” about it. These numbers suggest that American Jews have stronger opinions on the movement in general, both positively (by a small margin) and negatively (by a wide one).

might expand on this properly at some point when i'm not on the verge of passing out but i've been thinking a lot lately abt how a lot my ongoing complicated gender feelings and feelings/thoughts abt being a gnc person have to do w/ the way jewish men and women are characterized by the broader public and thats def not something unique to jews but it has been weighing on me lately

hah, woah, it's been I think like 8 years since I last studied the haftarah for my bnei mitzvah portion but I still remember good chunks of it looking at it. wild, lmao

it's perfectly fine but it feels wrong

i cannot believe people are legitimately praising yemen rn

google "how many jews are in yemen" and then look me in the eye and tell me what the yemini state is doing is out of the goodness of their hearts

you do not, under any circumstances, "gotta hand it to them"

Much of modern Jewry has discarded belief in a personal Messiah.

Larry Brandt