PEDOPHILIA: THE TALMUD'S DIRTY SECRET
By Rev. Ted Pike
For nearly a century, the Jewish-dominated Hollywood film industry
and big media have conspicuously influenced Christian America away
from Biblical morals and values. (See, "Jews
Confirm Big Media Is Jewish")
Yet, with the hippie rebellion of the early sixties, the Jewish
media found exponential opportunities to hasten America’s moral
decline. Encouraging drugs and pornography it persuaded America that "free
love" and living together outside of marriage were socially
acceptable. With astonishing rapidity the movie, TV, and print media
helped produce a generation of sexual libertines. By the end of the
sixties, it hastened the sexual revolution to its next stage, homosexuality.
Now, more than 40 years later, even homosexuality has lost its
attraction to many children and grandchildren of the hippie generation.
Pedophilia (sex with little boys and girls along with child pornography)
is the latest underground obsession sweeping America and the world.
Last fall, I alerted the nation to the power of the pedophile lobby
in Congress; Sen. Edward Kennedy, long backed by homosexuals in support
of the federal anti-hate bill, betrayed them to favor the evidently
more powerful and rewarding pedophiles. (See "How
Kennedy and His Pedophiles Weakened the Child Safety Bill")
Rotten Roots
What kind of moral foundations do Jews of the media rest upon,
that they could consciously ignite and fan the flames of a sexual
inferno that continues to ravage our once Christian society?
Virtually all the media moguls who founded Hollywood and the big
three TV networks were immigrants, or their children, from predominantly
orthodox Jewish communities in Eastern Europe.
In the late 19th century, most European Jews were a people of the
book. But their book wasn’t the Bible. It was the Babylonian
Talmud. To this day, the Talmud remains Judaism’s highest moral,
ethical and legal authority.
Does the Talmud share Christianity's foundation of wholesome moral
values? Hardly. Instead, the Talmud is the sleazy substrata of a
religious system gone terribly astray; it is that code of Pharisaic
unbelief Christ described as "full of all uncleanness" (Matt.
23:27). Shockingly, Judaism’s most revered authority actually
endorses such sins as lying, oath-breaking, and indirect murder.
And it even sanctions one of the greatest sins of all: child molestation.
Three Year Old Brides
When Christ accused the Pharisees of His day of being Satan’s
spiritual children, He fully realized what they were capable of.
Second century Rabbi Simeon ben Yohai, one of Judaism’s very
greatest rabbis and a creator of Kabbalah, sanctioned pedophilia—permitting
molestation of baby girls even younger than three! He proclaimed, “A
proselyte who is under the age of three years and a day is permitted
to marry a priest.” 1 Subsequent rabbis refer to ben Yohai’s
endorsement of pedophilia as "halakah," or binding Jewish
law. 2 Has ben Yohai, child rape advocate, been disowned by modern
Jews? Hardly. Today, in ben Yohai’s hometown of Meron, Israel,
tens of thousands of orthodox and ultra-orthodox Jews gather annually
for days and nights of singing and dancing in his memory.
References to pedophilia abound in the Talmud. They occupy considerable
sections of Treatises Kethuboth and Yebamoth and are enthusiastically
endorsed by the Talmud’s definitive legal work, Treatise Sanhedrin.
The Pharisees Endorsed Child Sex
The rabbis of the Talmud are notorious for their legal hairsplitting,
and quibbling debates. But they share rare agreement about their
right to molest three year old girls. In contrast to many hotly debated
issues, hardly a hint of dissent rises against the prevailing opinion
(expressed in many clear passages) that pedophilia is not only normal
but scriptural as well! It’s as if the rabbis have found an
exalted truth whose majesty silences debate.
Because the Talmudic authorities who sanction pedophilia are so
renowned, and because pedophilia as “halakah” is so explicitly
emphasized, not even the translators of the Soncino edition of the
Talmud (1936) dared insert a footnote suggesting the slightest criticism.
They only comment: “Marriage, of course, was then at a far
earlier age than now.” 3
In fact, footnote 5 to Sanhedrin 60b rejects the right of a Talmudic
rabbi to disagree with ben Yohai's endorsement of pedophilia: "How
could they [the rabbis], contrary to the opinion of R. Simeon ben
Yohai, which has scriptural support, forbid the marriage of the young
proselyte?" 4
Out of Babylon
It was in Babylon after the exile under Nebuchadnezzar in 597 BC
that Judaism's leading sages probably began to indulge in pedophilia.
Babylon was the staggeringly immoral capitol of the ancient world.
For 1600 years, the world’s largest population of Jews flourished
within it.
As an example of their evil, Babylonian priests said a man's religious
duty included regular sex with temple prostitutes. Bestiality was
widely tolerated. So Babylonians hardly cared whether a rabbi married
a three year old girl.
But with expulsion of the Jews in the 11th century AD, mostly to
western Christian lands, Gentile tolerance of Jewish pedophilia abruptly
ended.
Still, a shocking contradiction lingers: If Jews want to revere
the transcendent wisdom and moral guidance of the Pharisees and their
Talmud, they must accept the right of their greatest ancient sages
to violate children. To this hour, no synod of Judaism has repudiated
their vile practice.
Sex with a “Minor” Permitted
What exactly did these sages say?
The Pharisees justified child rape by explaining that a boy of
nine years was not a “man” (See, "Judaism
and Homosexuality: A Marriage Made in Hell") Thus they exempted him from God’s
Mosaic Law: “You shall not lie with a male as one lies with
a female; it is an abomination” (Lev. 18:22) One passage in
the Talmud gives permission for a woman who molested her young son
to marry a high priest. It concludes, “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 Because a boy under
9 is sexually immature, he can't "throw guilt" on the active
offender, morally or legally. 6
A woman could molest a young boy without questions of morality
even being raised: "…the intercourse of a small boy is
not regarded as a sexual act." 7 The Talmud also says, "A
male aged nine years and a day who cohabits with his deceased brother's
wife acquires her (as wife)." 8 Clearly, the Talmud teaches
that a woman is permitted to marry and have sex with a nine year
old boy.
Sex at Three Years and One Day
In contrast to Simeon ben Yohai's dictum that sex with a little
girl is permitted under the age of three years, the general teaching
of the Talmud is that the rabbi must wait until a day after her third
birthday. She could be taken in marriage simply by the act of rape.
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. (Sanh. 55b)
A girl who is three years of age and one
day may be betrothed by cohabitation. . . .(Yeb. 57b)
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. (Sanh. 69a, 69b, also discussed in
Yeb. 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 Phineas (who was
priest, the footnote says) surely was with
them. (Yeb. 60b)
[The Talmud says such three year and a day old girls are] . .
. fit for cohabitation. . . 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. (Footnote to Yeb. 60b)
The example of Phineas, a priest, himself marrying an underage
virgin of three years is considered by the Talmud as proof that such
infants are "fit for cohabitation."
The Talmud teaches that an adult woman’s molestation of a
nine year old boy is "not a sexual act" and cannot "throw
guilt" upon her because the little boy is not truly a "man.” 9
But they use opposite logic to sanction rape of little girls aged
three years and one day: Such infants they count as “women," sexually
mature and fully responsible to comply with the requirements of marriage.
The Talmud footnotes 3 and 4 to Sanhedrin 55a clearly tell us when
the rabbis considered a boy and girl sexually mature and thus ready
for marriage. "At nine years a male attains sexual matureness… The
sexual matureness of woman is reached at the age of three."
No Rights for Child Victims
The Pharisees were hardly ignorant of the trauma felt by molested
children. To complicate redress, the Talmud says a rape victim must
wait until she was of age before there would be any possibility of
restitution. She must prove that she lived and would live as a devoted
Jewess, and she must protest the loss of her virginity on the very
hour she comes of age. “As soon as she was of age one hour
and did not protest she cannot protest any more.” 10
The Talmud defends these strict measures as necessary to forestall
the possibility of a Gentile child bride rebelling against Judaism
and spending the damages awarded to her as a heathen - an unthinkable
blasphemy! But the rights of the little girl were really of no great
consequence, for, "When a grown-up man has intercourse with
a little girl it is nothing, for when the girl is less than this
(three years and a day) it is as if one put the finger into the eye." The
footnote says that as “tears come to the eye again and again,
so does virginity come back to the little girl under three years.” 11
In most cases, the Talmud affirms the innocence of male and female
victims of pedophilia. Defenders of the Talmud claim this proves
the Talmud's amazing moral advancement and benevolence toward children;
they say it contrasts favorably with "primitive" societies
where the child would have been stoned along with the adult perpetrator.
Actually, the rabbis, from self-protection, were intent on proving
the innocence of both parties involved in pedophilia: the child,
but more importantly, the pedophile. They stripped a little boy of
his right to "throw guilt" on his assailant and demanded
complicity in sex from a little girl. By thus providing no significant
moral or legal recourse for the child, the Talmud clearly reveals
whose side it is on: the raping rabbi.
Pedophilia Widespread
Child rape was practiced in the highest circles of Judaism. This
is illustrated from Yeb. 60b:
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 inquiry and found in it the daughter of a proselyte who was under
the age of three years and one day, and Rabbi declared her eligible
to live with a priest.
The footnote says that she was “married to a priest” and
the rabbi simply permitted her to live with her husband, thus upholding “halakah” as
well as the dictum of Simeon ben Yohai, “A proselyte who is
under the age of three years and one day is permitted to marry a
priest.” 12
These child brides were expected to submit willingly to sex. Yeb.
12b confirms that under eleven years and one day a little girl is
not permitted to use a contraceptive but “must carry on her
marital intercourse in the usual manner.”
In Sanhedrin 76b a blessing is given to the man who marries off
his children before they reach the age of puberty, with a contrasting
curse on anyone who waits longer. In fact, failure to have married
off one’s daughter by the time she is 12-1/2, the Talmud says,
is as bad as one who “returns a lost article to a Cuthean” (Gentile)
- a deed for which “the Lord will not spare him.” 13
This passage says: “… it is meritorious to marry off
one’s children whilst minors.”
The mind reels at the damage to the untold numbers of girls who
were sexually abused within Judaism during the heyday of pedophilia.
Such child abuse, definitely practiced in the second century, continued,
at least in Babylon, for another 900 years.
A Fascination with Sex
Perusing the Talmud, one is overwhelmed with the recurrent preoccupation
with sex, especially by the most eminent rabbis. Dozens of illustrations
could be presented to illustrate the delight of the Pharisees to
discuss sex and quibble over its minutest details.
The rabbis endorsing child sex undoubtedly practiced what they
preached. Yet to this hour, their words are revered. Simeon ben Yohai
is honored by Orthodox Jews as one of the very greatest sages and
spiritual lights the world has ever known. A member of the earliest "Tannaim," rabbis
most influential in creating the Talmud, he carries more authority
to observant Jews than Moses.
Today, the Talmud’s outspoken pedophiles and child-rape advocates
would doubtlessly spend hard time in prison for child molestation.
Yet here is what the eminent Jewish scholar, Dagobert Runes (who
is fully aware of all these passages), says about such “dirty
old men” and their perverted teachings:
There is no truth whatever in Christian and other strictures against
the Pharisees, who represented the finest traditions of their people
and of human morals. 14
Aren’t Christ’s words more appropriate?
Woe unto you, scribes and Pharisees, hypocrites!
for ye are like unto whited sepulchres, which indeed appear beautiful
outward, but are within full of dead men’s bones, and of
all uncleanness. Even so ye also outwardly appear righteous unto
men, but within ye are full of hypocrisy and iniquity. (Matthew 23:27, 28.)
(Adapted from Ted Pike's book, Israel: Our
Duty, Our Dilemma)
Endnotes:
1 Yebamoth 60b, p. 402.
2 Yebamoth 60b, p. 403.
3 Sanhedrin 76a.
4 In Yebamoth 60b, p. 404, Rabbi Zera disagrees that sex with girls
under three years and one day should be endorsed as halakah.
5 Sanhedrin 69b.
6 Sanhedrin 55a.
7 Footnote 1 to Kethuboth 11b.
8 Sanhedrin 55b.
9 Sanhedrin 55a.
10 Kethuboth 11a.
11 Kethuboth 11b.
12 Yebamoth 60b.
13 Sanhedrin 76b.
14 Dagobert Runes, A Concise Dictionary
of Judaism, New York, 1959.
