Ultimate passing tips list for pre-t transguys (and some other tips too)
Yes passing is a social construct yada yada yada but if you want some tips to look like a average joe cis male and pass for say bathroom situations or in public this is for you. I know you can wear whatever you want and do whatever you want but these things can help you pass if that’s what you want. This is info I’ve gathered over the years and stuff I’ve learnt myself too so i thought i’d put them in one place.
This stuff works for me, i pass all the time basically even if i am perceived as a younger guy that’s fine by me.
its pretty lengthy so the topics are facial hair, hair, jaw, voice, height, hips, packing, binding, swimming, working out, foods, body language, clothes and bathrooms.
Here at the Jewish School of Magical Thought, we also divide students into four Houses:
Rambam House - The Healers, physical, mental, and all other sorts. They tend to be the most pleasant, socially, of our Houses, and often attempt to systematize what knowledge we have.
Ramban House - The Disputers. Ramban House cannot help themselves, they argue with everyone and everything. One graduate from the House managed to win an argument against a tree. No one knows what the topic was, however. The most aggressive House, they often seem to be the heirs of the dispute between Hillel and Shammai.
Rashi House - The Commentators. The members of Rashi House tend to be quiet, contemplative, and analytic. They also tend to write. A lot. Anything that they come across, they will analyze and piece apart only to put back together again in a new way.
Eliezer House - The Specialists. Eliezer House tends to consist of those who really just want someone to listen to them talk about their favorite thing in the world, drawing inspiration from Eliezer’s lament in the Talmud that no one wanted to learn all the spells he knew about cucumbers.
וְלֹא אִתְּכֶם לְבַדְּכֶם אָנֹכִי כֹּרֵת אֶת הַבְּרִית הַזֹּאת וְאֶת הָאָלָה הַזֹּאת: כִּי אֶת אֲשֶׁר יֶשְׁנוֹ פֹּה עִמָּנוּ עֹמֵד הַיּוֹם לִפְנֵי ה’ אֱלֹקֵינוּ וְאֵת אֲשֶׁר אֵינֶנּוּ פֹּה עִמָּנוּ הַיּוֹם (דברים כט, יג-יד)BUT NOT ONLY WITH YOU AM I MAKING THIS COVENANT AND THIS OATH, BUT WITH THOSE STANDING HERE WITH US TODAY BEFORE HASHEM OUR GOD, AND WITH THOSE WHO ARE NOT HERE WITH US, THIS DAY (DEVARIM 29:13-14)
The entire Jewish nation assembled to enter into a covenant with G-d. Moshe addressed them, explaining that this covenant was not only with the Jews of that generation who were all present, but also, “With those standing here with us today before Hashem our G-d, and with those who are not here with us, this day.” Meaning, in the words of Rashi, “Even with future generations.”
Various commentaries discuss how the covenant could be binding upon people who were not yet born (including future converts to Judaism, as the Talmud states in Shevuos 39a.) Some explain that the souls of the future generations were present when the covenant was made, even though their bodies were not. Others explain that since a child is the continuation of his parents, (in the terminology of the Talmudists, “A child is the leg of his father,”) the future generations were contained within those present at that covenant, and thereby automatically included.
Rashi, however, offers neither of these explanations, nor any other, implying that these rationalizations are unnecessary. Ostensibly, Rashi is of the opinion that since G-d is not bound by the natural limits of time, He can enter a covenant with people of the future directly, just as He can with people of the present.
Support for this is found in the words of the verse: “…those standing with us here today… and with those who are not here with us.” Having already stated (in 29:11) that those present were entering the covenant, why was it necessary to repeat that the covenant encompassed “those standing with us here today”? Evidently, the Torah wishes to equate G-d’s covenant with the Jews of future generations and His covenant with those present, emphasizing that they are identical.
Rashi therefore insists that the Jews of future generations enter this covenant not merely by virtue of their ancestors’ presence, nor is the covenant merely with their souls (in contrast with those who were physically present at the time, whose bodies, too, entered in the covenant). Rather, every Jew for all eternity, body and soul, born-Jew and convert alike, is a direct and equal partner in this covenant with G-d.