Sex in the Talmud

To further underscore the point that the Talmud, far from being a guidebook of high moral standards, is

instead a perverse collection of immoral degradation—much like the Bibel (here-soon), we will now proceed to review some hideous sexrelated teachings and stories in this book. The Talmud is very complicated, not every statement is a law, sometimes it is a commentary or the opinion of a certain Rabbi, sometimes a stipulation or refutation, however the quotes below should give you a good idea about Talmudic reasoning on certain issues.

Pedophilia In The Talmud

The standard in the Talmud is that girls can be married and are ready for coitus at the age of three and so are captive slave girls, while boys may be sodomized without penalty between the ages of three and nine. Non-Jewish boys only defile the Jew during sex above the age of 9.  Mothers who have sex with their eight-year-old sons are not rendered impure from the act, and girls below eleven years old are prohibited from using contraception during sex. Captive non-Jewish slave girls may be married to priests earlier than three-years-old and the Talmud says the warrior Joshua tested slave girls' virginity by inserting bottles of wine into them, though he was supposed to test them for "dropsy" instead. Check out these references:

• Mother/Son Incest—Only sex/incest with boys above eight years old renders women impure: “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, We must base our ruling on the earlier generations, but Beth Hillel hold that we do not.” – 1962 Soncino Babylonian Talmud, Sanhedrin 69b Footnote 4:  I.e., she becomes a harlot, whom a priest may not marry (Lev. XXI,7). Footnote 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.
• Sex with Infant captives—Captive slave girls (proselytes) can be married to priests below the age of three they are “fit for cohabitation”: “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?  — [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 for cohabitation.” – 1962  Soncino Babylonian Talmud, Yebamoth 60b
• Sex with Young Boys—Boys between 3 and 0 are not “men” and can be used for sex without sin. (Note: Pay attention to the footnotes!): “Our Rabbis taught: In the case of a male child, a young  one is not regarded as on a par with an old one; but a young  beast is treated as an old one. [23] 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“– 1962  Soncino Babylonian Talmud: Sanhedrin 54b Footnote 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. Footnote 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. Footnote 25: At nine years a male attains sexual matureness. Footnote 26: Lev. XVI I, 22. Thus the point of comparison is the sexual matureness of woman, which is reached at the age of three.
• Sex with heathen boys defiles Jews beginning at age 9, but not before that: “What is the meaning of the phrase used above: ‘and against this other matter on account of still another matter’? — R. Nahman b. Isaac said: They decreed in connection with a heathen child that it should cause defilement by seminal emission[17] so that an Israelite child should not become accustomed to commit pederasty with him. For R. Zera said: I experienced great trouble with R. Assi,[18] and R. Assi with R. Johanan, and R. Johanan with R. Jannai, and R. Jannai with R. Nathan b. Amram, and R. Nathan b. Amram with Rabbi over this question: From what age does a heathen child cause defilement by seminal emission? — He replied to me: From a day old; but when I came to R. Hiyya, he told me: From the age of nine years and one day. When I then came and discussed the matter with Rabbi, he said to me: Abandon my reply and adopt that of R. Hiyya who declared: From what age does a heathen child cause defilement by seminal emission? From the age of nine years and one day, for inasmuch as he is then capable of the sexual act he likewise defiles by emission.” – 1962  Soncino Babylonian Talmud, Abodah Zarah 36b FOOTNOTE 17: [Even though he suffered from no issue.] FOOTNOTE 18: He put the following question to him and had difficulty in eliciting a reply.

Three year old girls ready for marrige and "coition"—Check out these references:

• Three year old available for marriage through “coition” in 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.”  – 1962 Soncino Babylonian Talmud: Tractate Sanhedrin, 69a
• Three year old, marriage through “coition” in Sanhedrin 55b: “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.”– 1962  Soncino Babylonian Talmud: Tractate Sanhedrin 55b
• Three year old “betrothed by cohabitation”In 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” – 1962  Soncino Babylonian Talmud: Tractate Yabamouth 57b FOOTNOTE 9:  She is deemed to be his legal wife.
• Three year old girls are “betrothed by intercourse” in Niddah  44b: “MISHNAH. A GIRL OF THE AGE OF THREE  YEARS AND ONE DAY MAY BE BETROTHED BY INTERCOURSE; IF THE YABAM HAD INTERCOURSE WITH HER, HE ACQUIRES 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 CONVEYS UNCLEANNESS TO THAT UPON WHICH HE LIES,  AS TO A GARMENT WHICH HAS LAIN UPON [A ZAB].  IF SHE WAS MARRIED TO A PRIEST, SHE MAY EAT TERUMAH. IF ANY OF THE INELIGIBLE PERSONS COHABITED WITH HER HE DISQUALIFIES  HER FROM THE PRIESTHOOD.  IF ANY OF THE FORBIDDEN  DEGREES ENUMERATED  IN THE TORAH COHABITED WITH HER HE IS TO BE EXECUTED  ON HER ACCOUNT, BUT SHE  IS EXEMPT [FROM THE PENALTY]. IF ONE WAS YOUNGER THAN THIS AGE INTERCOURSE WITH HER IS LIKE PUTTING A FINGER IN THE EYE. ” – 1962 Soncino Babylonian Talmud: Tractate Niddah, 44b

Only minors may use birth control

• Only minors between eleven and twelve years old can use contraception All other ages above and *below* this must not use contraception in Yebamoth 12b: “Three [categories of] women may use an absorbent  in their marital intercourse:  A minor, a pregnant woman and a nursing woman. The minor, because [otherwise] she might become pregnant, and as a result might die… And what is the age of such a minor?  From the age of eleven years and one day until the age of twelve years and one day. One who is under, or over this age  must carry on her marital intercourse in the usual manner. ”  – 1962 Soncino Babylonian Talmud, Yebamoth 12b
• Only minors between eleven and twelve years old can use contraception All other ages above and *below* this must not use contraception in Niddah  45a: “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,  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’? 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 age  must carry on her marital intercourse in a normal manner” – 1962  Soncino Babylonian Talmud, Niddah 45a

Sex with slave girls—Joshua Tested Girls Virginity With Wine Bottles, Should Have Used Front Plate Test:

• And they found among the inhabitants of Jabesh-gilead four hundred young virgins, that had not known man by lying with him; whence did they know it? R. Kahana replied: They made them sit upon the mouth of a wine-cask. [Through anyone who had] had previous intercourse, the odour penetrated; through a virgin, its odour did not penetrate. They should have been made to pass before the frontplate! – Yebamoth 60b
• The law stipulates that the girls were to be passed before a “frontplate”, the gold plate which was worn by the High Priest on his forehead; if the face of the young girl turned pale it was known that she was a virgin and fit for cohabitation; if it did not turn pale it was known that she was not a virgin and therefore unfit for cohabitation… because according to the Talmud “dropsy is a manifestation of lewdness.” – Yebamoth 60b
• Captive Slave Girls May Be Married To Priests Younger Than 3 Years Old: 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! – Yebamoth 60b

Sex With Animals (Bestiality) In The Talmud

According to the Talmud, Adam had sex with every animal in Eden before he could be satiated by eve.  It is interesting that according to Talmud Rabbis that while it is illegal to have sex with a prostitute OR a dog there is no prohibition against having sex with a prostitute AND a dog at the same time. This means that the Talmud makes many suggestions that certain forms of bestiality may be legal under Jewish law. 

• According to the Talmud, Adam had sex with every animal in Eden but was not satisfied until he slept with Eve: R. Eleazar further stated: What is meant by the Scriptural text, This is now bone of my bones, and flesh of my flesh? This teaches that Adam had intercourse with every beast and animal but found no satisfaction until he cohabited with Eve. – Babylonian Talmud, Yebamoth 63a
• Since Torah legally states men must not have sex with harlots “or” dogs, it is however legal for Jews to have sex with harlots “and” dogs at the same time or pay harlots to have sex with dogs: Raba of Parazika  asked R. Ashi, Whence is the statement which the Rabbis made that there is no adultery in connection with an animal? — Because it is written: Thou shalt not bring the hire of a harlot or the wages of a dog etc.; [16]  and it has been taught: The hire of a dog [17]and the wages of a harlot [18] are permissible, as it is said: Even both these  — the two [specified in the text are abominations] but not four[20]. – Babylonian Talmud, Sotah 26b FOOTNOTE 16: Deut. XXIII, 19. FOOTNOTE 17:  Money given by a man to a harlot to associate with his dog. Such an association is not legal adultery. FOOTNOTE 18: If a man had a female slave who was a harlot and he exchanged her for an animal, it could be offered. FOOTNOTE 20:  Viz., the other two mentioned by the Rabbis.
• Yet again, sex with harlots “and” dogs may be permitted since the prohibittion is against harlots “or“dogs Raba of Parzakaia  said to R. Ashi: Whence is derived the following statement which the Rabbis made: Harlotry is not applicable to bestial intercourse? — It is written, Thou shalt not bring the hire of a harlot, or the price of a dog, and yet we learned that the hire of a dog[29] and the price of a harlot[30]  are permitted because it is said, Even both these, two only but not four. –Babylonian Talmud, Yebamoth 59B FOOTNOTE 29: The beast which a harlot receives for her intercourse with a dog. FOOTNOTE 30: A beast received as the price of a harlot who has been sold.

Homophobia In The Talmud

The Talmud likens male homosexuality to bestiality and claims that Jews in general are suspected of neither, the punishment of homosexuality is stoning to death.   As for Lesbianism, the Talmud states that women who have sex with other women are not fit to marry a priest and some Rabbis do not allow their daughters to sleep together to avoid such a situation.  There is little doubt  that today’s calls to have homosexuals killed or the all to often likening of homosexuality to bestiality  comes from the influence of Jewish scripture.

• Homosexuality and Bestiality linked… Jews are not suspected of such behavior: “Mishna: Rabbi Judah said: An unmarried man must not tend cattle, nor may two unmarried men sleep together under the same cover. But the Sages permitted it. Gemara: What is the reason? Said they to R. Judah, Israel are not suspected of either pederasty or bestiality.” – Babylonian Talmud, Kuddushin 82a
• Homosexual Men & Bestiality mentioned in the same Mishna, Homosexuals should be stoned to death, so  should raped animals: “MISHNAH. HE WHO COMMITS SODOMY WITH A MALE OR A BEAST, AND A WOMAN THAT COMMITS BESTIALITY ARE STONED. IF THE MAN HAS SINNED, WHEREIN HAS THE ANIMAL OFFENDED? BUT BECAUSE MAN WAS ENTICED TO SIN THEREBY,28  SCRIPTURE ORDERED THAT IT SHOULD BE STONED. ANOTHER REASON  IS THAT THE ANIMAL SHOULD NOT PASS THROUGH THE STREETS, WHILST PEOPLE SAY, THIS IS THE ANIMAL ON ACCOUNT OF WHICH SO AND SO WAS STONED.” – 1962 Soncino Babylonian Talmud, Sanhedrin 54a
• Lesbianism are lewd and disqualified from marrying a priest: “R. Huna said: Women who practise lewdness with one another are disqualified from marrying a priest.” – 1962  Soncino Baylonian Talmud, Yabamoth 76a
• Rabbi does not allow  his daughters to sleep in the same bed to avoid Lesbianism: “He did not permit them to sleep together’. Shall we say that this supports R. Huna? For R. Huna said: Women that commit lewdness with one another are unfit for the priesthood. [30] – 1962  Babylonian Talmud, Shabbath 65a FOOTNOTE 30:  Sc. to marry a High Priest, who must marry none but a virgin (Lev. XXI, 13), for their lewdness destroys their virginity. Though there were no High Priests in his days, he nevertheless objected to this on grounds of decency, and therefore may have taken steps to prevent it. — V. Weiss, Dor, I , 23.

Sexism in the Talmud

The Talmud describes women as a "piece of meat" whom can be taken by her husband as she pleases.  Also, unlike a man, a women who is only accused of adultery may be stripped to the waist in public to humiliate her and she is forced to drink a cup of poison to prove her innocence, if she lives she is pure, if she dies she is guilty of sin. 

• Women are like a piece of meat, husbands may take them as they please: “R. Johanan said: The above is the view of R. Johanan b. Dahabai; but our Sages said: The halachah is not as R. Johanan b. Dahabai, but a man may do whatever he pleases with his wife [at intercourse]: A parable; Meat which comes from the abattoir, may be eaten salted, roasted, cooked or seethed; so with fish from the fishmonger. [4]” – 1962 Soncino BablyonianTalmud, Nadarim 20b FOOTNOTE 4: [This parable serves to express the absence of reserve that may characterise the mutual and intimate relationship of husband and wife without offending the laws of chastity.]
• As women only accused of adultery by her husband (without evidence) is striped to the waist in public, dressed in black and her jewelry removed to make her repulsive: MISHNAH. … IF SHE SAYS, 'I AM PURE', THEY BRING HER UP TO THE EAST GATE WHICH IS BY THE ENTRANCE OF NICANOR'S GATE WHERE THEY GIVE SUSPECTED WOMEN WATER TO DRINK, PURIFY WOMEN AFTER CHILDBIRTH, AND PURIFY LEPERS. A PRIEST SEIZES HER GARMENTS — IF THEY ARE RENT THEY ARE RENT, AND IF THEY BECOME UNSTITCHED THEY ARE UNSTITCHED UNTIL HE UNCOVERS HER BOSOM, AND HE UNDOES HER HAIR. R. JUDAH SAYS: IF HER BOSOM WAS BEAUTIFUL HE DOES NOT UNCOVER IT, AND IF HER HAIR WAS BEAUTIFUL HE DOES NOT UNDO IT. — IF SHE WAS CLOTHED IN WHITE, HE CLOTHES HER IN BLACK. IF SHE WORE GOLDEN ORNAMENTS AND NECKLACES, EAR-RINGS AND FINGER-RINGS, THEY REMOVE THEM FROM HER IN ORDER TO MAKE HER REPULSIVE. AFTER THAT [THE PRIEST] TAKES A COMMON ROPE AND BINDS IT OVER HER BREASTS. WHOEVER WISHES TO LOOK UPON HER COMES TO LOOK WITH THE EXCEPTION OF HER MALE AND FEMALE SLAVES, BECAUSE HER HEART IS MADE DEFIANT THROUGH THEM. ALL WOMEN ARE PERMITTED TO LOOK UPON HER, AS IT IS SAID, THAT ALL WOMEN MAY BE TAUGHT NOT TO DO AFTER YOUR LEWDNESS. – Soncino 1961 Babylonian Talmud, Sotah 7a-7b 
• Woman accused of adultery is forced to drink a cup of "bitter water" (poison), if she is innocent she will survive, if she is guilty she will die from the poison: MISHNAH. WHEN HE COMES TO WRITE THE SCROLL, FROM WHAT PLACE DOES HE WRITE? FROM IF NO MAN HAVE LAIN WITH THEE1 … BUT IF THOU HAST GONE ASIDE, BEING UNDER THY HUSBAND ETC.2 HE DOES NOT, HOWEVER, INCLUDE, THEN THE PRIEST SHALL CAUSE THE WOMAN TO SWEAR,3 BUT CONTINUES WITH, THE LORD MAKE THEE A CURSE AND AN OATH … AND THIS WATER THAT CAUSETH THE CURSE SHALL GO INTO THY BOWELS AND MAKE THY BELLY TO SWELL, AND THY THIGH TO FALL AWAY.4 HE DOES NOT, HOWEVER, INCLUDE, AND THE WOMAN SHALL SAY, AMEN, AMEN. R. JOSE SAYS, HE MAKES NO OMISSIONS.5 R. JUDAH SAYS, HE WRITES NONE OF ALL THIS EXCEPT, THE LORD MAKE THEE A CURSE AND AN OATH ETC. AND THIS WATER THAT CAUSETH THE CURSE SHALL GO INTO THY BOWELS ETC. AND DOES NOT INCLUDE, AND THE WOMAN SHALL SAY, AMEN, AMEN. – 1961 Soncino Babylonian Talmud, Sotah 17a and if she be not innocent, she reverts to dust 21.FOOTNOTE 21. Dies from the effect of the water.

Necrophilia In The Talmud

According to the Talmud there are two reasons why Jews maybe permitted to have sex with dead corpses.  The first reason is that Jews are punished for the “pleasure” they obtain from forbidden acts, and according to the Talmudic Rabbis, Jews do not obtain pleasure from sex with either dead animals or dead humans, so there is no punishment.  The second reason is that according to the Talmud, incest with “forbidden relatives” is not punishable if the Jew has a flaccid penis during the intercourse because “no fertilization can possibly result”, the same is true of sex with corpses, fertilization cannot take place and thus the act carries no punishment.

Talmud  Term: Trefah

TREFAH or TEREFA(Lit., ‘torn’); (a) an animal torn by a wild beast; (b) any animal suffering from a serious organic disease, whose meat is forbidden even if it has been ritually slaughtered. – Glossy of the 1906 Soncino Babylonian Talmud

• Sex with corpses of animals (TEREFAH) and humans may be permissible because punishment is prescribed for pleasure, and according to the rabbis one does not obtain pleasure, from sex with the corpses of humans, this it is permitted: It is necessary to teach concerning one who commits pederasty with a terefah: for I might think that he is as one who abuses a dead person, and hence exempt. Therefore he teaches that [punishment is generally imposed] because of the [forbidden] pleasure derived, and in this case too pleasure is derived (Whereas there is no sexual gratification in abusing the dead).[17] – Babylonian Talmud, Sanhedrin 78a FOOTNOTE 17:  Whereas there is no sexual gratification in abusing the dead.
• Incest with a flacid penis is not considered intercourse, because fertilisation cannot take place, the same is true with dead corpses, thus sex with corpses is not technically intercourse and is thus not forbidden: That in connection with a married woman excludes intercourse with a relaxed membrum(Since no fertilisation can possibly result).[18]  This is a satisfactory interpretation in accordance with the view of him who maintains that if one cohabited with forbidden relatives with relaxed membrum he is exonerated;[19]  what, however, can be said, according to him who maintains [that for such an act one is] guilty? — The exclusion is rather that of intercourse with a dead woman.20  Since it might have been assumed that, as [a wife], even after her death, is described as his kin,21  one should be guilty for [intercourse with] her [as for that] with a married woman, hence we were taught [that one is exonerated]. – Babylonian Talmud, Yebamoth 55b FOOTNOTE 18: Since no fertilisation can possibly result. FOOTNOTE 19: Shebu. 18a, Sanh. 55a. FOOTNOTE 20: Even though she died as a married woman. FOOTNOTE 21: In Lev. XXI, 2, where the text enumerates the dead relatives for whom a priest may defile himself. As was explained, supra 22b, his kin refers to one’s wife.

Hiring non-Jewish prostitutes in the Talmud

According to the Talmud, a Jew may be able to legally hire a non-Jewish prostitute via two methods. The First method is very simple, the Jew can simply offer the prostitute her wages as a “gift” rather than as payment.  The second method is more complicated, the Jew can bring something for the prostitute such as a lamb, he can place the lamb before her and offer her “a lamb” for her services but not “this lamb”, meaning the Jew is not technically offering the prostitute the lamb he has brought with him.  Just so long as the prostitute does not reach out and take the lamb before the Jew leaves, the hire is permitted, because the Jew did not technically offer that lamb he brought with him, but “a lamb”, and thus technically the hire never happened.

• Sex with prostitutes is permissible if wages are given as “gifts”: The scholars in the School of R. Jannai used to borrow fruits of the Sabbatical year from the poor and repay them in the eighth year. When this was reported to R. Johanan, he said to them, ’They act rightly’; and an analogy may be found in the matter of a harlot’s hire which is permitted;[14] for it has been taught: If he gave her [an animal] without having intercourse with her or had intercourse without giving it to her,[15] her hire is permitted [for use in the Sanctuary]. Now if he gave her it without having intercourse with her, obviously [it may be devoted to the Sanctuary] for the reason that, having had no intercourse with her, he merely presented her with a gift! Further, if he had intercourse without giving it to her, behold he gave her nothing, and since he made no presentation to her what means that her hire is permitted! — This is what he intends: If he gave her it and subsequently had intercourse with her, or had intercourse with her and subsequently gave it to her, the hire is permitted[16] – Babylonian Talmud, Abodah Zarah 62b FOOTNOTE 14: To be devoted to the Temple, in spite of the Law of Deut. XXIII, 19. FOOTNOTE 15: At the time, but he did so later. FOOTNOTE 16: The two matters are regarded as separate and what she received is legally a gift. Similarly with the borrowing of the fruits of the Sabbatical year, what is repaid is technically a gift.
• Hiring of prostitutes is permissible if the Jew leaves before the prostitute picks up “a” wage rather than “this” wage: [It was stated:] If he had intercourse with her and subsequently gave it to her, her hire is permitted. Against this I quote: If he had intercourse with her and subsequently gave it to her, even after the lapse of three years, her hire is prohibited! — R. Nahman b. Isaac said in the name of R. Hisda: There is no contradiction, the latter teaching referring to the circumstance where he said to her, ‘Have intercourse with me for this lamb,‘ and the former teaching to the circumstance where he said to her, ‘Have intercourse with me for a lamb.‘[9] And if he did use the phrase ‘for this lamb‘ what of it, inasmuch as the act of drawing towards oneself is lacking![10]  — [It deals here] with a gentile harlot who does not acquire an object by the act of drawing it towards herself.[11] – Babylonian Talmud, Abodah Zarah 63a FOOTNOTE 9: In this latter circumstance, what she receives afterwards is not technically her hire. FOOTNOTE 10: He merely indicated the lamb which he would give her. Until she actually draws the animal towards her she has not legally acquired it, v. B.M. 47b. FOOTNOTE 11:[Ms.M.: Who does not lack 'drawing'. A non-Jew acquires possession by payment (Bek. 13a) in this case by the act of intercourse. V. R. Gershom, Tem. 29b.]

Incest In The Talmud

It is interesting to note that according to the Talmud, Lot’s oldest daughter was rewarded because she was the first to sleep with her own father before her younger sister, thus it was her bloodline (and not her slower sister’s) that became part of the royal house of Israel. The Talmud considers uncle-niece incest to be “meritorious”.  Besides this, when it comes to incest, the Talmud indicates the the problem is not the incest itself, but becoming pregnant by incest.  Thus the Talmud may make exception for incest when pregnancy is not likely to happen.  The two specific examples given when incest is may not prohibited is when a mother has sex with her own son who is below 8 years old (he cannot cause conception) or if the penis is flacid during the incest, so fertilization cannot take place.

• The Talmud considers uncle/niece marriage “meritorious“: “Concerning him who loves his neighbours, who befriends his relatives, marries his sister’s [50] daughter… FOOTNOTE 50: This is a meritorious act, because the affection a man has for his sister will be extended to her daughter, his wife”. – 1961 Soncino Babylonian Talmud, Yebamoth 62b
• Lot’s older daughter is “rewarded“ for sleeping with her own father first (before her younger sister) by having her bloodline appear in royal house of Israel: R. Hiyya b. Abin said: R. Joshua b. Korha said: A man should always be as alert as possible to perform a precept, for as reward for anticipating the younger by one night, the elder daughter [of Lot] was privileged to appear in the genealogical record of the royal house of Israel, four generations earlier. –Babylonian Talmud, Nazir 23b – 24a On this note, while addressing Genesis 19:31:1, Rashi, one of Judaisms most prolific Sages, defends the incestuous sex between "Lot" and his daughters with the famous Talmudic phrase, "If not now, when?" As if to compound the filth, Nazir 23b:3 repeats that incest between "Lot" and his daughters is indeed a mitzvah.
• Incest where the penis is flacid is not punishable since fertilisation could not have taken place: That in connection with a married woman excludes intercourse with a relaxed membrum(Since no fertilisation can possibly result).[18]  This is a satisfactory interpretation in accordance with the view of him who maintains that if one cohabited with forbidden relatives with relaxed membrum he is exonerated;[19] – Babylonian Talmud, Yebamoth 55b FOOTNOTE 19: Since no fertilisation can possibly result.
• The Rabbis of the Talmud agree that sex between mothers and sons is permissible as long the son is below 8 years old because he cannot cause conception: 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.   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, We must base our ruling on the earlier generations, but[6]  Beth Hillel hold that we do not. – Babylonian Talmud, Sanhedrin 69b FOOTNOE 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. FOOTNOTE 6: When a boy of that age could cause conception.