Puff of Power ©️

It begins before the sun rises.

The floor is cold under my feet when I step from the quilt, thin as memory. My husband’s breath is slow beside me, my son curled up like a comma at the far end of the mat. The air tastes of dust and cabbage. I dress quietly—brown jacket, skirt, socks I sewed myself—and smooth my hair. In the mirror, my face looks older than I remember. Maybe it’s the hunger, or maybe it’s just how time clings to women here.

I boil water from the pump outside, watching my breath puff like a ghost above the pot. Breakfast is rice porridge, mostly water. If we’re lucky, there’s a hint of kimchi, cabbage fermented in old glass jars beneath the stairs. I don’t speak while we eat. Speaking wastes energy. My son eats slowly, watching me with his big dark eyes. He doesn’t ask why I only take a few spoonfuls. He knows.

We leave together—he for the school, me for the textile factory. The streets are gray veins through the city, lined with murals of the Great Leader smiling above us, his hand outstretched as if to catch the sky. We bow when we pass them. A woman was beaten last month for forgetting. The snow is dirty, pressed down by boots and cart wheels. Music plays from loudspeakers hidden in the trees—national hymns, songs of labor and love.

In the factory, the air is thick with fiber dust and the scent of grease. I take my seat behind the sewing machine, same one I’ve worked since I was nineteen. I’m thirty-six now, though I sometimes feel much older. My hands move automatically. Thread, pedal, fold. We make uniforms. We make them always.

There is little talk on the line. We whisper sometimes, short things about children or old dreams, but even that can feel dangerous. I remember once, two years ago, I laughed too loudly and the manager stared at me for the rest of the week. I never laughed again in that room.

When I sew, I sometimes imagine I am somewhere else. Paris. Tokyo. Even Seoul. I imagine food in markets so bright with color it hurts to look. I imagine books, and music without speeches in them. Sometimes, I imagine myself as a girl again, before the flood took our home and we were sent here to the city, before my father died building the dam.

Lunch is more porridge, with pickled radish today—rare. Someone must have done well in the quotas. I feel guilty for thinking it, but I am thankful. My stomach feels full for once, which only reminds me how long it has been.

After work, I walk the long road home. The factories release steam into the sky like wounded animals. The cold bites through my coat. I stop by the community board to read the news—a poster of the Supreme Leader visiting a hospital, a new slogan: “Work is Glory, Obedience is Freedom.” I say it aloud, just loud enough that a passerby hears me. It’s safer that way.

My son is home before me. He’s studying. I kneel beside him and correct his strokes. His calligraphy must be perfect if he ever wants to leave this neighborhood. He tells me they sang a song about unity today, and I smile. I do not ask how he feels. Feelings are too dangerous to name.

Dinner is more of the same, though we add a few wild greens I found on the way home. We eat slowly. We talk even less.

At night, when the electricity is out—which is most nights—I sit by the window, watching the moon drift through smoke. I imagine someone watching me from the other side of that sky. I imagine telling them my name. I imagine telling them I am tired, but I am still here.

And then I sleep.

And then I wake.

And then I live again.

God Wears a Helmet ©️

When we think of the moon landing, we tend to think in sepia-toned triumph: a grainy flag, a floating astronaut, a nation united under the banner of progress. But the truth beneath that dust is more jagged—more ancient, more haunted. The first step on the moon wasn’t just a footstep on a celestial body—it was a culmination of human violence, mythic transgression, and the reactivation of a covenant broken long before rockets ever touched the sky.

The space race did not begin with Sputnik or Kennedy. It began in the cold belly of the Nazi war machine, in underground factories like Mittelwerk, where Jewish slaves were used to construct the V-2 rockets—the progenitors of modern spaceflight. These weren’t theoretical contributions. These weren’t blueprints sketched in the margins of a dream. These were living men, starved and beaten, building the bones of the machine that would one day carry mankind to the stars.

The moon was reached through a ladder built with hands in shackles.

What do we do with that knowledge? Do we honor it? Do we bury it? Or do we, like the empires before us, simply move on—celebrating the results while pretending the blood was accidental?

The moon wasn’t a clean conquest. It was a theological violation. Throughout human history, the moon was a god, a mother, a mirror—something above, always just out of reach. It was the final untouched thing. The last silence. And when we finally broke through and touched it, we did so not as a unified species, but as survivors of genocide, carriers of shame, and wielders of inherited trauma weaponized through steel and intellect.

Wernher von Braun, the Nazi engineer at the heart of NASA’s rise, didn’t just bring formulas—he brought ghosts. He brought the stench of Dora concentration camp, where thousands of Jews died building the very tools that made the Saturn V possible. The American government, through Operation Paperclip, laundered this horror. It was justified in the name of security, of progress, of beating the Soviets. But what was actually secured was a forgetting.

And here lies the question: do Jews matter in this story?

Not as a political question—but as a spiritual one.

Because if Jewish suffering was instrumental in building the staircase to the stars, and if that suffering was sanitized and erased for the sake of Cold War optics, then the entire moon landing becomes not just a scientific achievement, but a sacrilegious act—a moment where the sacred was reached by unclean hands, and where the silence of space was pierced with the same cruelty that once echoed in Auschwitz.

It is important—eternally important—that the Jewish presence in the story of space is remembered not just as footnote, but as foundational. The irony that the people who for centuries looked to the heavens in prayer, who followed the lunar calendar with reverent discipline, would become the enslaved architects of the first machine that breached the heavens, is unbearable. It’s biblical. It’s Jobian.

But in the modern telling, they are made invisible. They are edited out.

The problem is not just historical. It’s cosmic. Because in Judaism, memory is not passive. It is covenantal. To remember is to uphold. To forget is to sever. When we ignore the Jewish slave labor that powered the earliest rockets, we sever the ethical fabric of our greatest technological achievement. We claim to have reached the heavens, but we did so with our eyes shut and our hearts sealed.

And the moon? The moon doesn’t forget.

Perhaps that’s why so many astronauts, after returning to Earth, spoke of feeling hollow, confused, even depressed. Because while they walked in glory, they also walked into something we weren’t meant to touch without first reconciling our sins. There was no national confession. No reckoning. Only the cold planting of a flag and the insistence that this was good.

But something ancient broke that day. A sacred bow, as the old myths would call it. The kind of bow drawn back in the age of Babel or Eden. The kind of bow you should never let fly unless you are ready for the consequences.

Because stepping on the moon without atonement wasn’t just a scientific risk—it was a spiritual trespass.

So when we marvel at that blurry footage from 1969, we should marvel not only at the science—but at the silence. The deep, deafening cosmic silence of a promise broken, of ghosts unspoken, of stars reached through slavery.

It wasn’t just “a small step for man.” It was a long fall from something sacred.