As far as traditional Jewish sources go, the messages on human trafficking and prostitution are mixed.
ed note–again, to the self-aware/morally well-grounded Gentile with a vested interest in his/her own future survival, there is (or should be) nothing shocking about the info contained within this piece, as it has been sitting there as an open secret for thousands of years.
As the story reads within the Torah (or ‘Old Testament’ as it is known to Christians) Abraham, considered the ‘founding father’ of the entire Hebraic ‘Jrama’, begins the business of ‘transforming the world’ (as his Judaic progeny today claim was his mission) by selling his own wife Sarah as a prostitute to Egypt’s Pharaoh. Shortly thereafter, when Pharaoh’s entire household comes down with some ‘plague’ that is never completely described in the bible (but which doesn’t take much grey matter in figuring out) ol’ Abe and Sarah get kicked out (the first recorded instance of ‘anti-Shemitism’) and after which time they repeat the VERY SAME ‘schtick’ when they enter the territory known as Gerar.
A few pages later, we find Lott, Abraham’s nephew, giving away his two daughters to be gang-raped by a group of hyper-horny men from Sodom, egging them on with said business by instructing them to ‘abuse them as you see fit’. A few pages after that, Isaac, the son of Abraham and Sarah, following in his father’s footsteps, plies the same ‘she’s my sister, not my wife’ deception used by Pops so that–as was the case with his own father–he would be ‘well treated’.
A few chapters later, we encounter an entire litany of other Judaic womenfolk whose sexual services were utilized as a ‘business model’ that resulted in the tribe being ‘well treated’, including Judith and Esther.
So, as we can see plainly from the very same book that serves as the ‘how-to’ manual for the followers of Judah-ism, the ‘children of Israel’ as they love to refer to themselves, the fact is that the ‘world’s oldest profession’ of selling womens’ bodies to others for sexual services is a deeply-entrenched ‘tradition’ going all the way back to the very beginning of the ‘affair’, no pun intended, and why today’s members of ‘la famiglia’ dominate in the business of pornography, human trafficking, prostitution, etc.
Now, as to the piece itself–
For the Gentile concerned with his/her own future survival in a world teetering on the brink of its own destruction where the dark energy of Judah-ism dominates across the entire political/economic/cultural spectrum, it is (or at least should be) axiomatic that any and all pieces of information emanating out of any Judaic source is de-facto misinformation/disinformation and a manifestation of that same motto used as a moniker for the assassination/sabotage agency Mossad that ‘by way of deception, we shall make war’.
Having said that, it is of VITAL importance that the concerned-for-his/her-own-future-survival Gentile understand that the very first words of the very first paragraph, to wit–
‘Today, sexual trafficking — and prostitution in general — is widely condemned by Jewish leaders, as it violates the basic moral mandate of viewing each human being as an end and never as a means…’
–is in and of itself an application of that same ‘by way of deception, we shall make war’ protocol.
When they–the followers of Judah-ism and the ‘children of Israel’ as they love to refer to themselves–‘widely condemn’ something, that ‘widely condemned’ thing SIMPLY CEASES TO EXIST. As history has shown and as modern-day current events prove on a daily basis, when the hive gets the seek-and-destroy order from those same ‘Jewish leaders’, whatever that ‘thing’ happens to be is attacked, devoured, and destroyed like some unfortunate animal falling into a pirhana-swollen river in South America and is chewed away until all that is left is the skeleton.
Having said that, were prostitution ‘widely condemned’ by ‘Jewish leaders’, we would see NOTHING of the following–
As well as thousands–MILLIONS IN FACT–of other thumbnail depictions of what has happened to the collective morality of the world as a result of those same ‘Jewish leaders’ who ‘widely condemn’ prostitution and other forms of womenfolk sexploitation under the guise that such business ‘violates the basic moral mandate of viewing each human being’ worthy of respect, since it is an established fact that these same ‘Jewish leaders’ view ONLY the followers of Judah-ism, the ‘children of Israel’ as they love to refer to themselves, as humans, while Gentiles (or ‘Goy’ as they are disparagingly referenced) are ‘mere beasts’ created for the sole purpose of providing goods and services in creating a world where the followers of the cult of Judah are ‘well treated’.
My Jewish Learning
Today, sexual trafficking — and prostitution in general — is widely condemned by Jewish leaders, as it violates the basic moral mandate of viewing each human being as an end and never as a means.
Most traditional Jewish sources also condemn trafficking and prostitution, although some place the blame on the poor character of the ‘fallen woman’ and the moral fabric of society, or point to adverse economic conditions as its root cause. In addition, some texts seem to apply different standards to Jewish and non-Jewish women and are tolerant of Jewish men patronizing non-Jewish prostitutes.
Both the narrative and legal parts of the Bible offer mixed messages when it comes to the sexual use of women. In Genesis, Abraham essentially pimps his wife to protect himself (Genesis 12:10-20 and 20), and later, Jacob’s sons respond to their sister Dinah’s rape with a violent act of vengeance, though their anger may be less out of sympathy for Dinah than concern that their own honor has been violated. In Genesis 38, Judah’s daughter-in-law, Tamar, is praised for disguising herself as a harlot so that her father-in-law will meet her on the road and deposit his seed in her.
The legal sections of the Totah in Leviticus 19:29 make it clear that you cannot prostitute your daughter: ‘Do not degrade your daughter and make her a harlot, lest the land fall into harlotry and the land be filled with depravity’. Yet the law allows male soldiers to rape foreign captive woman (Deuteronomy 21:10-14) and permits slavery, calling for differential treatment based on the slave’s religious or cultural origin as either a Jew or a Gentile.
In the case of the Eshet yefat toar (the beautiful captive woman) in Deuteronomy 21, we see a more nuanced approach to the ‘other’. In contrast to the widespread and systematic rape of girls in many war zones around the world today, Deuteronomy 21:10–14 regulates rape on the battlefield. The law surrounding the beautiful captive woman forces the warrior to be aware of his responsibility for his actions. The soldier who returns home with an enemy woman as booty cannot do whatever he wants with her. Instead, he must follow certain rules, and if for some reason the soldier does not want the woman after marrying her, she cannot be treated as a slave, or passed on to someone else, but must be released as a free person. Thus the text simultaneously condones, yet regulates, rape.
Later in the Bible, in the Book of Esther, women are gathered up from all over the king’s realm, brought to him for his inspection and use and after one night with him they are sent back to the harem as used goods, deprived of their freedom and presumably unavailable to other men. The text does not appear to criticize this practice, and when Esther becomes queen, her cousin Mordecai tells her to initiate sex with the king in order to save her people.
Like the Bible, the Talmud offers mixed messages on prostitution. A text about prostitution and the frequenting of prostitutes by Jewish men allows that it is ‘Better that a man secretly transgress and not publicly profane God’s name so that no one learns from his actions’ and that ‘If a man sees that his [evil] inclination [yetzer or urge] overwhelms him, he should go to a place where he is unknown, wear black clothing and cover himself with black [perhaps to subdue his lust], and do what his heart desires, so that he does not publicly profane God’s name’ (B. Kiddushin 40a).
In the discussion concerning this text, it is understood that this policy is meant as a preventive measure and not as blanket permission. Yet this text has been used as an excuse for religiously observant Jewish men to patronize prostitutes, something that while not considered ideal, is viewed as preferable to masturbation and the resultant wasting of seed. This text does not address the question of whether the prostitute is impregnated or whether an out-of-wedlock child is considered a better outcome than wasted seed.
Of course not all prostitution involves trafficking, a form of sexual slavery, and some women choose to work in the sex trade, although how much this is a genuine choice rather than lack of better options is up for debate. Some activists have argued that prostitution is an important economic option for impoverished women and that advancing the rights of ‘sex workers’ is the way to combat the trafficking of women.
In 21st-century Israel, prostitution is legal, and sexual trafficking of women not uncommon. In the past decade, approximately 25,000 women, nearly all from the Former Soviet Union, were smuggled into Israel via the Egyptian border to be brutalized as sex slaves. Once in Israel, victims were repeatedly sold and resold to pimps and brothel owners.
In confronting this issue, religious leaders advocating on behalf of trafficked women generally take a human rights approach and disavow or ignore the problematic biblical and rabbinic texts. They point instead to Jewish sources that can be interpreted as compassionate and proactive, such as the case of the ‘Canaanite slave,’ the gentile slave of a Jew, who enjoyed better conditions than other slaves throughout the world and offers a model for a compassionate approach to trafficked women.