The female servant has to be married before entering servitude which means that no female could be a sex slave under the law of Moses. This is a superior ethic to islamic Sharia Law. The Israelite woman cannot be reduced to the level of a chattel to be used and disposed of at will as the Islamic sex-slave

Laws for Servants

(Deuteronomy 15:12-18)

1 Now these are the judgments which thou shalt set before them.

2 If thou buy an Hebrew servant, six years he shall serve: and in the seventh he shall go out free for nothing. 3 If he came in by himself, he shall go out by himself: if he were married, then his wife shall go out with him. 4 If his master have given him a wife, and she have born him sons or daughters; the wife and her children shall be her master’s, and he shall go out ( of the contract or obligation to serve, ed. ) by himself.

7 And if a man sell his daughter to be a maidservant, she shall not go out as the menservants do. 8 If she please not her master, who hath betrothed her to himself, then shall he let her be redeemed: to sell her unto a strange nation he shall have no power, seeing he hath dealt deceitfully with her. 9 And if he have betrothed her unto his son, he shall deal with her after the manner of daughters. 10 If he take him another wife; her food, her raiment, and her duty of marriage, shall he not diminish. 11 And if he do not these three unto her, then shall she go out free without money.

The female Israelite servant is either married to her master or to his son who are both obliged to feed, cloth and satisfy her need for love. If they refuse to do this they must let her go free of debt or obligation. This is totally different to the case of the Islamic chattel female slave.

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11 Responses to The female servant has to be married before entering servitude which means that no female could be a sex slave under the law of Moses. This is a superior ethic to islamic Sharia Law. The Israelite woman cannot be reduced to the level of a chattel to be used and disposed of at will as the Islamic sex-slave

  1. Anonymous says:

    You infer the Bible teaches Abraham is a fornicator for impregnating Hagar outside the wedlock, and Sarai collaborates in the sin. Otherwise, that Hagar is the valid wife of Abraham and Ishmael is Abraham’s legitimate son. How couldn’t then the Bible be incorrect that Isaac is the only begotten son of Abraham?

  2. Anonymous says:

    Bear in mind that it was Sarai who insists Abraham on sleeping with Hagar, hence does Sarai persuade her husband to commit sin?
    Moreover, since the word used in Gen 25:6 is the plural “concubines” Abraham has more than one sex slave:
    Gen 25:6
    But unto the sons of the concubines, which Abraham had, Abraham gave gifts, and sent them away from Isaac his son, while he yet lived, eastward, unto the east country.

    We should not take Jesus’ words seriously when he depicts Jehovah quite bad like a “serving” God who succumbs to the lusting demand of the fornicating desire of Jews.

    It appears Jesus wants to depict himself as a more stronger man than Jehovah by showing how Jesus refuses to succumb to sin of concubinage. Jesus partly blames Jehovah for not stopping but rather further serving or legalising a fornication into the marriage for a long time.

    Jesus mistakenly delivers a very misleading perception that although it does not mean Jehovah is pleased with a polygamous fornication, but he makes a worse teaching that God really facilitated the evilness, such as David.
    2 Sam 5:13
    After he left Hebron, David took more concubines and wives in Jerusalem, and more sons and daughters were born to him.

  3. Anonymous says:

    A horrible scene of Pinchas stabbing a Jew and his Moabite lover with approval of Jehovah is truly an opposite antithesis of what the Gospels depicted Jesus of saying: “due to hardness of hearts of the Jews” dictated the law with approval of same Jehovah.
    Num 25:
    10 And the LORD spake unto Moses, saying,11 Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned my wrath away from the children of Israel, while he was zealous for my sake among them, that I consumed not the children of Israel in my jealousy.
    versus
    Mk 10
    5 And Jesus answered and said unto them, For the hardness of your heart he wrote you this precept.6 But from the beginning of the creation God made them male and female.

  4. θ says:

    Jesus of the Gospels infers that his father tends to hasten the Jewish desires concerning sex, just as what Aisha said concerning polygamy of Prophet Muhammad.
    Mk 10
    5 And Jesus answered and said unto them, For the hardness of your heart he wrote you this precept.6 But from the beginning of the creation God made them male and female.

    Bukhari, Vol 6, Book 60, Hadith 311
    I feel that your Lord hastens in fulfilling your wishes and desires.

    Shamefully, under prophetic Psalms 45 Jesus himself shall taste so many royal concubines to satiate his lavish desire.
    Ps 45
    9 Kings’ daughters were among thy honourable women: upon thy right hand did stand the queen in gold of Ophir. 10 Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father’s house; 11 So shall the king greatly desire thy beauty: for he is thy master; and venerate thou him.12 And the daughter of Tyre shall be there with a gift; even the rich among the people shall intreat thy favour.13 The king’s daughter is all glorious within: her clothing is of wrought gold.

  5. Anonymous says:

    Now to leave no stone unturned, apparently Jesus contradicts himself again by indirectly inferring that Jehovah can’t hold a sacred ties that is made fixed within his grasp.
    Mk 10:9
    What therefore God hath joined together, let not man put asunder.

    Here are at least three mistakes:
    (i) It is wrong to depict God of succumbing to the lusting demand of the fornicating desire of Jews.
    (ii) It is wrong to depict God of inserting or legalising a fornication into the marriage for a long time.
    (iii) It is wrong to depict God of being unable to hold a sacred ties that is made joined or fixed within his grasp.

  6. Anonymous says:

    Additionally, Jesus’ teaching swings to other extreme side.
    Jesus of the Gospel even entirely forgets what he just said concerning the plan in the beginning – how God makes “good for man”, that is a wife on purpose to shun the loneliness – by unbelievably inventing a Non-Tanachic ruling of “celibate life” in pursuit of the heavens.

    Mt 19
    10 His disciples say unto him, If the case of the man be so with his wife, it is not good to marry.11
    But he said unto them, All men cannot receive this saying, save they to whom it is given.12 For there are some eunuchs, which were so born from [their] mother’s womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven’s sake. He that is able to receive it, let him receive it.

    Can a celibate man be more wiser than God who doesn’t regard man’s loneliness as a good thing?

    Worse, Jesus makes another grave mistake by inferring that a man who is able to live in the celibacy is also able to prove that God is incorrect concerning what’s good for man.

  7. Anonymous says:

    To turn the table on the amateurish misinterpreters of the Gospel, there are two intriguing cases:
    (i) Jehovah sides with Moses on taking a polygamous life – Zipporah and a Cushi woman – while cursing Miriam with plagues to death for opposing the polygamy.

    If polygamy were bad, why does Jehovah curse Miriam to death?

    (ii) Abraham practically divorces Hagar all over when casting her away. According to the Gospel’s arguments, by divorcing or casting her away Abraham is guilty of causing Hagar to commit the sin of adultery.
    Mk 10
    9 What therefore God hath joined together, let not man put asunder.11 And he saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery against her.

  8. Anonymous says:

    The topic of marriage and intercourse with minors is discussed in at least five Talmud tractates: Sanhedrin, Kethuboth, Yebamoth, ‘Abodah Zarah and Niddah.
    Some cases of the underage marriage in Talmud.
    – Ahitophel, Eliam son of Ahitophel and the wife of Uriah the Hittite each begot (and conceived in case of Bath Sheba) at age 9.
    – Haran begot Sarai the wife of Abraham at age 8.
    – Wife of Uri or the mother of Bezaleel at age 8.
    – Justinia the daughter of ‘Aseverus son of Antonius at age 6.

    Babylonian Talmud: Tractate Sanhedrin, 54b
    Our Rabbis taught: In the case of a male child, a young one is not regarded as on a par with an old one 22; but a young beast is treated as an old one. What is meant by this? — Rab said: Pederasty with a child below nine years of age is not deemed as pederasty with a child above that. Samuel said: Pederasty with a child below three years is not treated as with a child above that.24 What is the basis of their dispute? — Rab maintains that only he who is able to engage in sexual intercourse, may, as the passive subject of pederasty throw guilt [upon the active offender]; whilst he who is unable to engage in sexual intercourse cannot be a passive subject of pederasty [in that respect].25 But Samuel maintains: Scripture writes, [And thou shalt not lie with mankind] as with the lyings of a woman.26 It has been taught in accordance with Rab: Pederasty at the age of nine years and a day.
    23 The reference is to the passive subject of sodomy. As stated supra 54a, guilt is incurred by the active participant even if the former be a minor, i.e., less than thirteen years old. Now, however, it is stated that within this age a distinction is drawn.
    24 I.e., Rab makes nine years the minimum; but if one committed sodomy with a child of lesser age, no guilt is incurred. Samuel makes three the minimum.
    25 At nine years a male attains sexual matureness.
    26 Lev. XVIII, 22. Thus the point of comparison is the sexual matureness of woman, which is reached at the age of three.
    Lev 18:22
    Thou shalt not lie with mankind, as with womankind: it is abomination.

    Babylonian Talmud: Tractate Sanhedrin 55b
    R. Joseph said: Come and hear, A maiden aged three years and a day may be acquired in marriage by coition, and if her deceased husband’s brother cohabits with her, she becomes his. The penalty of adultery may be incurred through her; [if a niddah] she defiles him who has connection with her, so that he in turn defiles that upon which he lies, as a garment which has lain upon [a person afflicted with gonorrhoea] 5 If she married a priest, she may eat of terumah;6 If any unfit person has a connection with her, he disqualifies her from the priesthood — If any of the forbidden degrees had intercourse with her, they are executed on her account, but she is exempt.10
    6 As the law of an Israelite’s (adult) daughter who married a priest. But if she was less than three years old, although the Kiddushin accepted on her behalf by her father is valid, yet since she is sexually immature, the marriage cannot be consummated, and hence she is not thereby enabled to eat of terumah. On terumah, the priest’s portion of an Israelite’s produce, v. Glos.
    10 As she is a minor.

    Babylonian Talmud: Tractate Sanhedrin 69a
    R. Jeremiah of Difti said: We also learnt the following: A maiden aged three years and a day may be acquired in marriage by coition, and if her deceased husband’s brother cohabited with her, she becomes his. The penalty of adultery may be incurred through her; [if a niddah,] she defiles him who has connection with her, so that he in turn defiles that upon which he lies, as a garment which has lain upon [a person afflicted with gonorrhoea]. If she married a priest, she may eat of terumah; if any unfit person cohabits with her, he disqualifies her from the priesthood. If any of the forbidden degrees had intercourse with her, they are executed on her account, but she is exempt.22
    22 I.e. that since there is a minority that does not err in respect of the length of the month, why not assume that each knows the length of the preceding month?

    Babylonian Talmud: Tractate Sanhedrin 69b
    Our Rabbis taught: If a woman sported lewdly with her young son [a minor], and he committed the first stage of cohabitation with her, — Beth Shammai say, he thereby renders her unfit to the priesthood.4 Beth Hillel declare her fit. R. Hiyya the son of Rabbah b. Nahmani said in R. Hisda’s name; others state, R. Hisda said in Ze’iri’s name: All agree that the connection of a boy aged nine years and a day is a real connection; whilst that of one less than eight years is not:5 their dispute refers only to one who is eight years old, Beth Shammai maintaining,
    4 I.e., she becomes a harlot, whom a priest may not marry (Lev. XXI, 7).
    5 So that if he was nine years and a day or more, Beth Hillel agree that she is invalidated from the priesthood; whilst if he was less that eight, Beth Shammai agree that she is not.

    Now deduct two years for the three pregnancies, leaving each eight years old when he begot a child.17 But why so? Perhaps both [Ahitophel and Eliam] were nine years old [at conception], Bath Sheba being only six years when she conceived, because a woman has more [generative] vitality; the proof being that she bore a child before Solomon?18
    17 For Ahitopel begat Eliam (ii), Eliam begat Bath Sheba (i), and Bath Sheba begat Jedidiah, i.e., Solomon (iii). Now even allowing only seven months for each pregnancy, these three must have taken nearly two years (Rashi tries to prove that it would take exactly two years, by allowing an additional month in each case for pre-conception menstruation and purification; but this is difficult, and it is preferable to assume with Tosaf. that the two years are approximate). Thus twenty four years are left for the three generations, giving eight years for each: Ahitopel must have been eight years at the conception of Eliam; Eliam eight years at the conception of Bath Sheba; Bath Sheba eight years at the conception of Solomon.
    18 So that in any ease we are bound to assume a lower age for her conception.

    Then Abraham fell upon his face, and laughed and said in his heart, shall a child be born unto him that is on hundred years old? and shall Sarah, that is ninety years old bear?24 Hence, Abraham was ten years older than Sarah, and two years older than her father [Haran]. Therefore, Sarah must have been born when Haran was eight years old.
    24 Ibid. XVII, 17.

    Now, how old was he when sent as a spy? Forty. Deduct fourteen, Bezaleel’s age at the time, this leaves twenty-six [as Caleb’s age at Bezaleel’s birth]. Now, deduct two years for the three pregnancies; hence each must have begotten at the age of eight.37
    37 It shews that Caleb was Bezaleel’s great-grandfather, and iii and iv shew that he was twenty-six at Bezaleel’s birth, within which three generations were born.

    Babylonian Talmud: Tractate Sanhedrin 76a
    Now, how do Abaye and Raba utilize the verse, Do not profane thy daughter to cause her to be a whore? — R. Mani said: [According to them] this refers to one who marries his [young] daughter to an old man.32 As it has been taught: Do not profane thy daughter to cause her to be a whore; R. Eliezer said: This refers to marrying one’s [young] daughter to an old man. R. Akiba said: This refers to the delay in marrying off a daughter who is already a bogereth.33
    32 Since she cannot willingly accept him, she may be led to adultery.
    33 Having attained puberty, she may become unchaste if not married. Marriage, of course, was then at a far earlier age than now.

    Babylonian Talmud: Tractate Sanhedrin 76b
    An objection was raised: He who loves his wife as himself and honours her more than himself,5 and leads his children in the right path, and marries them just before they attain puberty — of him Scripture saith, And thou shalt know that thy tabernacle shall be in peace and thou shalt visit thy habitation, and shalt not sin.6 — If just before puberty, it is different.
    5 By providing her with fine ornaments (Rashi).
    6 Job. V. 24. This proves that it is meritorious to marry off one’s children whilst minors.

    Babylonian Talmud: Tractate Kethuboth 11a
    Mishnah. A woman proselyte, a woman captive, and a woman slave, who have been redeemed, converted, or freed [when they were] less than three years and one day old — their kethubah is two hundred [zuz]. And there is with regard to them the claim of [non-]virginity.4
    4 If they had sexual intercourse before they were three years and one day old the hymen would grow again, and they would be virgins. V. 9a and 11b and cf. Nid. 44b and 45a.

    Gemara. But [in the case of] a minor, it is an advantage to him, may we say that [this mishnah] supports him: a woman proselyte, a woman captive, and a woman slave, who have been redeemed, converted, or freed [when they were] less than three years and one day old [etc.]?
    Abaye asked: a woman proselyte, a woman captive, and a woman slave, who have been redeemed, converted or freed [when they were] less than three years and one day old — their kethubah is two hundred [zuz].
    Raba raised an objection: these maidens receive the fine: if a man has intercourse with a bastard, a nethinah, a cuthean, a proselyte, a captive. Or a slave, who have been redeemed, converted, or freed [when they were] less than three years and one day old-they have to be paid the fine.34
    Mishnah. When a grown-up man has had sexual intercourse with a little girl,49 or when a small boy50 has intercourse with a grown-up woman, or [when a girl was accidentally] injured by a piece of wood51 — [in all these cases] their kethubah is two hundred [zuz];
    34 V. infra 29a.
    49 Less than three years old.
    50 Less than nine years of age.
    51 Lit., ‘One who was injured by wood’, as a result of which she injured the hymen.

    Babylonian Talmud: Tractate Kethuboth 11b
    And there is with regard to them no charge of nonvirginity. A woman proselyte, a woman captive and a woman slave, who have been redeemed, converted, or freed [when they were] more than three years and one day old — their kethubah is a maneh, and there is with regard to them no charge of non-virginity.
    Gemara. Raba said, It means this: When a grown-up man has intercourse with a little girl it is nothing, for when the girl is less than this,6 it is as if one puts the finger into the eye;7 but when a small boy has intercourse with a grown-up woman he makes her as ‘a girl who is injured by a piece of wood,’ and [with regard to the case of] ‘a girl injured by a piece of wood,’ itself, there is the difference of opinion between R. Meir and the Sages.
    6 Lit., ‘here’, that is, less than three years old.
    7 I.e., tears come to the eye again and again, so does virginity come back to the little girl under three years. Cf. Nid. 45a.

    Babylonian Talmud: Tractate Yebamoth 12b
    And what is the age of such a minor?15 From the age of eleven years and one day until the age of twelve years and one day. One who is under,16 or over this age17 must carry on her marital intercourse in the usual manner. This is the opinion of R. Meir. The Sages, however, say: The one as well as the other carries on her marital intercourse in the usual manner, and mercy will be vouchsafed from heaven,18 for it is said in the Scriptures The Lord preserveth the simple.19
    15 Who is capable of conception but exposed thereby to the danger of death.
    16 When no conception is possible.
    17 When pregnancy involves no fatal consequences.
    18 To save her from danger.
    19 Ps. CXVI, 6; those who are unable to protect themselves.

    Babylonian Talmud: Tractate Yebamoth 57b
    Raba said, We also learned a similar Baraitha: A girl who is three years of age and one day may be betrothed by cohabitation; if a levir cohabited with her, he has thereby acquired her;9 one incurs through her the guilt of intercourse with a married woman; she10 defiles her cohabitor in respect of his imparting defilement to the lower, as well as to the upper couch;11 if she was married to a priest she may eat terumah, and anyone ineligible12 who cohabited with her causes her ineligibility.13 Thus only a girl of the age of three years and one day, who is rendered ineligible by cohabitation, is also rendered ineligible through the bridal chamber; but a girl younger than three years and one day, who is not rendered ineligible by cohabitation, is not rendered ineligible through the bridal chamber either.14 This proves it.
    8 From which the ruling on which Rab and Samuel are in agreement may he inferred.
    9 She is deemed to be his legal wife.
    10 During her period of menstruation.
    11 If he lies on a number of couches (coverlets, bed-spreads, and the like) resting one upon the other, he imparts levitical defilement to all, though he comes in direct contact with the uppermost one only.
    12 A bastard, for instance,
    13 Younger than three years and one day V, supra p. 385, n, 12. Cf. Kid. 10af, v. Sanh. Sonc. ed. p. 376, n. 2.
    14 Cf. supra note 3.

    Babylonian Talmud: Tractate Yebamoth 60b
    It was taught: R. Simeon b. Yohai stated: A proselyte who is under the age of three years and one day is permitted to marry a priest, for it is said, But all the women children that have not known man by lying with him, keep alive for yourselves, and Phinehas surely was with them. And the Rabbis 16? — [These were kept alive] as bondmen and bondwomen. If so, a proselyte whose age is three years and one day should also be permitted — [The prohibition is to be explained] in accordance with R. Huna. For R. Huna pointed out a contradiction: It is written, Kill every woman that hath known man by lying with him, but if she hath not known, save her alive; from this it may be inferred that children are to be kept alive whether they have known or have not known [a man]; and, on the other hand, it is also written, But all the women children, that have not known man by lying with him, keep alive for yourselves, but do not spare them if they have known. Consequently it must be said that Scripture speaks of one who is fit 22 for cohabitation.
    16. How could they (Rabbis), contrary to the opinion of R. Simeon b. Yohai, which has Scriptural support, forbid the marriage of the young proselyte?
    22. I.e., one who had attained the age of three years and one day.

    It was also taught likewise: And every woman that hath known man; Scripture speaks of one who is fit for cohabitation. You say, ‘Of one who is fit for cohabitation’; perhaps it is not so but of one who had actual intercourse? — As Scripture stated, But all women children, that have not known man by lying with him, it must be concluded that Scripture speaks of one who is fit for cohabitation.
    Whence did they know? — R. Hana b. Bizna replied in the name of R. Simeon the Pious: They were made to pass before the front plate. If the face of anyone turned pale it was known that she was fit for cohabitation; if it did not turn pale it was known that she was unfit for cohabitation. R. Nahman said: Dropsy is a manifestation of lewdness.

    R. Jacob b. Idi stated in the name of R. Joshua b. Levi: The halachah is in agreement with R. Simeon b. Yohai. Said R. Zera to R. Jacob b. Idi: Did you hear this 37 explicitly or did you learn it by a deduction? What [could be the] deduction? — As R. Joshua b. Levi related: There was a certain town in the Land of Israel the legitimacy of whose inhabitants was disputed, and Rabbi sent R. Romanos who conducted an enquiry and found in it the daughter of a proselyte who was under the age of three years and one day, 38 and Rabbi declared her eligible to live with a priest.39
    37. That a proselyte under the age of three years and one day may be married by a priest.
    38. And was married to a priest.
    39. I.e., permitted her to continue to live with her husband.
    In regard to the following quotation ‘footnote’ three confirms that the age of sexuality maturity for a female is three years old while footnote two sets the age of male sexual maturation at nine years of age.

    A certain priest married a proselyte who was under the age of three years and one day. Said R. Nahman b. Isaac to him: What [do you mean by] this?51 — The other replied: Because R. Jacob b. Idi stated in the name of R. Joshua b. Levi that the halachah is in agreement with R. Simeon b. Yohai. ‘Go’, the first said, ‘and arrange for her release, or else I will pull R. Jacob b. Idi out of your ear’.
    51 I.e., on what authority did you contract the marriage.

    Babylonian Talmud: Tractate ‘Abodah Zarah 37a
    For inasmuch as he is then capable of the sexual act he likewise defiles by emission. Rabina said: It is therefore to be concluded that a heathen girl [communicates defilement] from the age of three years and one day, for inasmuch as she is then capable of the sexual act she likewise defiles by a flux. This is obvious! — You might argue that he is at an age when he knows to persuade [a female] but she is not at an age when she knows to persuade [a male, and consequently although she is technically capable of the sexual act, she does not cause defilement until she is nine years and one day old]. Hence he informs us [that she communicates defilement at the earlier age].

    Babylonian Talmud: Tractate Niddah 44a
    Misnah: A girl of the age of three years and one day may be betrothed by intercourse; if the Yabam – The brother of her deceased childless husband – had intercourse with her, he aquires her thereby the guilt of adultery may be incurred through her and she causes uncleanness to the man who had intercourse with her so that he in-turn causes uncleanness to that upon which he lies.
    But she 34 is exempt from the penalty if one was younger than this age, intercourse with her is like putting a finger in the eye.
    Gemara. Our Rabbis taught: A girl of the age of three years may be betrothed by intercourse; so R. Meir. But the Sages say: Only one who is three years and one day old. What is the practical difference between them? — The school of R Jannai replied: The practical difference between them is the day preceding the first day of the fourth year.35 R. Johanan, however, replied: The practical difference between them is the rule that thirty days of a year are counted as the full year.36
    An objection was raised: A girl of the age of three years and even one of the age of two years and one day may be betrothed by intercourse; so R. Meir. But the Sages say: Only one who is three years and one day old.
    34 Being a minor.
    35 Lit., ‘the eve of the beginning of the year’. According to R. Meir she attains the prescribed age on that day while according to the Rabbis she does not attain it until the following day.
    36 According to R. Meir the prescribed age is attained as soon as thirty days of the third year have passed, while according to the Rabbis it is not attained until the first day of the fourth year.

    Babylonian Talmud: Tractate Niddah 45a
    If one was younger than this age, intercourse with her is like putting a finger in the eye. It was asked, Do the features of virginity6 disappear7 and reappear again8 or is it possible that they cannot be completely destroyed until after the third year of her age? In what practical respect could this matter? — In one, for instance, where her husband had intercourse with her before the age of9 three and found blood, and when he had intercourse after the age of three he found no blood. If you grant that they disappear and reappear again [it might well be assumed]10 that11 there ‘was not sufficient time for their reappearance, but if you maintain that they cannot be destroyed until after the age of three years it would be obvious that12 a stranger cohabited with her.13 Now what is your decision? — R. Hiyya son of R. Ika demurred: But who can tell us that a wound inflicted within the three years is not healed forthwith, seeing it is possible that it is immediately healed and it would thus be obvious12 that a stranger had cohabited with her?13 Rather the practical difference is the case, for instance, where her husband had intercourse with her while she was under15 three years of age and found blood and when he had intercourse after the age of three he also found blood. If you grant that the features disappear and reappear again the blood might well be treated as that of virginity, but if you maintain that they cannot be destroyed until after the age of three years, that must be the blood of menstruation. Now what is your decision? — R. Hisda replied, Come and hear: if one was younger than this age, intercourse with her is like putting a finger in the eye; what need was there to state, like putting a finger in the eye’ instead of merely saying: if one was younger than this age, intercourse with her is of no consequence’? Does not this then teach us that as the eye tears and tears again so do the features of virginity disappear and reappear again.
    6 Of one under three years of age.
    7 As a result of intercourse.
    10 As a reason for the absence of blood.
    11 Owing to his continued intercourse.
    12 Lit., ‘surely’, since the husband found no traces of bleeding.
    13 After she had attained the age of three. She would consequently be subjected to the disqualifications of a harlot.
    15 Lit., ‘within’.

    Our Rabbis taught: It is related of Justinia the daughter of ‘Aseverus son of Antonius that she once appeared before Rabbi ‘Master’, she said to him, ‘at what age may a woman marry?’. ‘At the age of three years and one day’, he told her. ‘And at what age is she capable of conception?’ ‘At the age of twelve years and one day’, he replied. ‘I’, she said to him, ‘married at the age of six and bore a child at the age of seven; alas for the three years that I have lost at my father’s house’. But can a woman conceive at the age of six years? Did not R. Bibi recite in the presence of R. Nahman: Three classes of woman may use an absorbent in their marital intercourse: A minor, and an expectant and a nursing mother. The minor,20 because otherwise she might become pregnant and die. An expectant mother, because otherwise she might cause her foetus to degenerate into a sandal. A nursing mother, because otherwise she might have to wean her child prematurely, and this would result in his death. And what is the age of such a ‘minor’?23 From the age of eleven years and one day to the age of twelve years and one day. One who is under or over this age25 must carry on her marital intercourse in a normal manner; so R. Meir.
    20 Is permitted the use of the absorbent.
    23 Of whom it has been said that she is capable of conception but is thereby exposed to fatal consequences.
    25 When conception involves no danger.

    Our Rabbis taught: A story is told of a certain woman who came before R. Akiba and said to him, ‘Master, intercourse has been forced upon me when I was under31 three years of age; what is my position towards the priesthood?’ ‘You are fit for the priesthood’, he replied. ‘Master’, she continued, ‘I will give you a comparison; to what may the incident be compared? To a babe whose finger was submerged 34 in honey. The first time and the second time he cries about it, but the third time he sucks it’.35 ‘If so’, he replied, ‘you are unfit for the priesthood’. Observing that the students were looking at each other,37 he said to them, ‘Why do you find the ruling difficult?’ ‘Because’, they replied, ‘as all the Torah is a tradition that was handed to Moses at Sinai so is the law that a girl under the age of three years 39 is fit for the priesthood one that was handed to Moses at Sinai’. R. Akiba too made his statement only for the purpose of exercising the wits of the students.
    31 Lit., ‘within’.
    34 Lit., ‘they hid for him’.
    35 Sc. he ultimately enjoyed the experience.
    37 Amazed or perplexed.
    39 Who had intercourse.

    Misnah: If a boy of the age of nine years and one day cohabited with his childless brother’s widow, he 43 acquires her thereby,44 but he cannot divorce her until he attains his majority.
    Gemara. But when he attains his majority, is a divorce alone sufficient? Was it not taught: The cohabitation of a boy of nine years 56 of age was given the same validity as that of a ma’amar by an adult; as a ma’amar by an adult requires a divorce in respect of his ma’amar and halizah in respect of his marital bond so does the cohabitation of a boy of nine years of age 56 require a divorce in respect of his ma’amar and halizah in respect of his marital bond? — Rab replied: It is this that was meant:
    43Since his marriage with the widow is Pentateuchally ordained.
    44 And in consequence gains possession of his deceased brother’s estate, though elsewhere a minor cannot acquire possession.
    56 And one day.

  9. θ says:

    Since Paul was a trained Pharisee, his opinion on the “Huperakmos” must be derived from the spirit of Talmud that permits the underage marriage (also intercourse with minors).
    1Cor 7
    36 But if any man think that he behaveth himself uncomely toward his virgin, if she pass the flower of her age (Huperakmos), and need so require, let him do what he will, he sinneth not: let them marry. 40 But she is happier if she so abide, after my judgment: and I think also that I have the Spirit of God.

    Paul’s word Huperakmos has to be understood as the Pharisaic minimum age of marriage for any female virgin (Ketannah), that is three years plus one day.

  10. Anonymous says:

    In the Bible, the woman is found so low, more worse, being bitter than death.
    Eccl 7:26
    And I find more bitter than death: the woman, whose heart is snares and nets, and her hands as bands: whoso pleaseth God shall escape from her; but the sinner shall be taken by her.

    In the Bible, the female leadership brings a failure.
    Isa 3:12
    As for my people, children are their oppressors, and women rule over them. O my people, they which lead thee cause thee to err, and destroy the way of thy paths.

    In the Bible, the birth gives uncleanness.
    Job 25:4
    How then can man be justified with God? or how can he be clean that is born of a woman?

    Some deficient characters of women:
    Prov 9:13
    The woman of folly is boisterous, she is naive and knows nothing.

    Prov 22:14
    The mouth of strange women is a deep pit: he that is abhorred of the LORD shall fall therein.

    Prov 23:33
    Thine eyes shall behold strange women, and thine heart shall utter perverse things.

    Isa 32:10
    Many days and years shall ye be troubled, ye careless women: for the vintage shall fail, the gathering shall not come.

    Job 2:10
    But he said unto her, Thou speakest as one of the foolish women speaketh.

    Woman is a bad omen for men.
    Passing thru of a menstruant woman causes either death for one of two men, or strife between them.
    Ezek 18:6
    And hath not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, neither hath defiled his neighbour’s wife, neither hath come near to a menstruous woman,

    //juchre.org/talmud/pesachim/pesachim5.htm#111a
    Pesachim 111a
    Our Rabbis taught: There are three who must not pass between [two men], nor may [others] pass between them, viz.: a dog, a palm tree, and a woman. Some say: a swine too; some say, a snake too.And if they pass between, what is the remedy? — Said R. Papa: Let them commence [a verse] with el [God] and end with el. 7 Others say: Let them commence [a Scriptural passage] with lo [not] and finish with lo.8 If a Menstruant woman passes between two [men], if it is at the beginning of her menses she will slay one of them 9 and if it is at the end of her menses she will cause strife between them.What is the remedy? Let them commence [a verse] with el and end with el.When two women sit at a crossroad , one on one side of the road and one on the other side of the road, facing each other, they are certainly engaged in witchcraft. What is the remedy? If there is another road [available], let one go through it. While if there is no other road, [then] if another man is with him, let them clasp hands and pass through; while if there is no other man, let him say thus: ‘Igrath Izlath, Asya, Belusia 10 have been slain with arrows.’11

    Passing thru two women caused a man’s difficulty of study.
    //www.jewishvirtuallibrary.org/jsource/Talmud/hor3.html
    Tractate Horioth, Chapter 3
    The man has the preference over the woman in respect of preservation of life and of returning a loss. The woman has the preference in respect of dressing and of being ransomed from captivity. If two persons of different sex are menaced with being (sexually) disgraced, the man must be protected first.The following ten objects are cumbrous to one’s studies: passing under the rope of a camel and particularly under the camel itself; passing between two camels, between two women, the passing of a woman between two men, passing through the obnoxious odor of a carcass, passing under a bridge where nature was not running for 40 days, the eating of half-baked bread, of meat taken out with the spoon (with which the scumming is done), drinking from a well streaming through a cemetery, looking on the face of a corpse. According to others add yet, reading the inscriptions on a tombstone.

  11. Anonymous says:

    The NT Bible teaches submission of wives to husbands for household guidelines, typically excused by contemporary Christian apologists as accommodation to a 1st century culture where Roman law “Patria Potestas” gave fathers enormous power over the family the right to kill wife and children under a variety of circumstances.
    The restrictions on women in society have a consistent basis in the NT Bible, and that those practices maintained since the early Christianity till the time of Reformation are based on various passages parallel with the Church hierarchy itself, household guidelines, political Secularism, even the Semitic patriarchy that puts women under men as articulated from Genesis to Revelation.

    Deficient characters of women.
    – Gossipers and lazy.
    1Tim 5:13
    And withal they learn to be idle, wandering about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not.

    – Servile, subservient, inferior.
    Eph 5:24
    Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing.

    – Getting silenced.
    1Tim 2:11
    Let the woman learn in silence with all subjection.

    – Shameful speaker
    1Cor 14:35
    And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church.

    – Guilt mentality.
    1Tim 2:9
    In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array;

    -Silly.
    2Tim 3:6
    For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts,

    – Defilement.
    Rev 14:4
    These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth.

    – Physically bad omen.
    1Cor 7:1
    Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman.

    – Weaker.
    1Pet 3:7
    Likewise, ye husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered.

    – Nonessential.
    1Cor 11:9
    Neither was the man created for the woman; but the woman for the man.

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