Some have written me and said that the various
quotes that I sent out on how the Jews believe that it is alright to screw
a little three year old girl was taken out of context. Well here is the
quote of the Talmud folo in its exact wording as recorded in
the Sonoco Edition of the Talmud. They also whine about the spelling,
that it is not correct. But they do that because of their ignorance of
the Jews method of writing. They are not careful about spelling because
they don't want anyone other than Jews to read these things and understand
them. So the spelling is as it is in the Talmud itself, and I have not
run it through a spell checker.
Some say that we should not worry about what
is in the Talmud because it is not a Christian book, and that they don't
want to study anything except the Bible. Well and good, that is a very
good thing to desire, but in order to find out what some of the things
the Bible is talking about, there is no other way to learn than to study
Just as some will say that the ancient Egyptians
were not White, but were a mixed up bunch. Which is utterly false, and
I suspect that many of those that espouse the mixed breed scenerio know
that, but they hate Christianity so much that they will avoid the truth,
no matter who or what is presented. Others will say, well you didn't have
the proper references. And to that one must respond that the best documentation
that can be obtained is in the writing of others. We all cannot be there,
especially in ancient times, so we have to rely on their accuracy. And
if the author of the book being studied does not provide absolute proof
of his documentation, there is no way that the reader can do so.
But most of the time when someone goes to the
point that they are constantly crying about documentation is because one
of their prize heros or maybe even a member of their family has been mentioned
and that is stepping on their toes, for they don't want to know the truth
and hate the one who exposes their hero, family member or other.
So they will cast out their venom in an effort
to destroy the messanger. And they will work day and night in their efforts
to refute what the messanger is saying. They never provide anything of
value themselves but they condemn those who do. No man is perfect and sometimes
makes mistakes, but they will not allow that for the man must be perfect
if he steps on their toes in some manner. Usually they eventually destroy
them selves because of their hatred, or dishonesty.
At any rate here is the Talmud quote on screwing
a little three year old girl.
Talmud - Mas. Kethuboth 11a
We will also say:1 ailonith [the barren woman that is] a man-like2
woman, who does not bear children.3
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 GEMARA. R.
Huna said: A minor proselyte5 is immersed6 by the direction7 of the court.8
What does he let us know? That it is an advantage9 to him and one may act
for a person in his absence10 to his advantage? [Surely] we have learned
[this already]: One may act for a person in his absence to his advantage.
but one cannot act for a person in his absence to his disadvantage!
What you might have supposed is that an idolator11
prefers a life without restraint12 because it is established for us that
a slave certainly prefers a dissolute life,13 therefore, he14 lets us know
that this is said15 [only in the case] of a grown-up person who has already
tasted sin,16 but [in the case of] a minor, it is an advantage to him.17
May we say that [this Mishnah] supports him:18 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.]? Is it not
that they immersed them19 by the direction of the Court?20 No, here we
treat of the case of a proselyte whose sons and daughters were converted
with him, so that they are satisfied with what their father does.21
R. Joseph said: When they22 have become of age they
can protest [against their conversion].23
Abaye asked:24 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]. Now if you indeed mean to say [that] when they have become of age
they can protest [against their conversion],25 would we give her the kethubah
that she may go and eat [it] in her heathen state? When she has become
of age.26 [But] when she has become of age, too, she can protest and go
out!27 As soon as she was of age one hour, and did not protest, she cannot
protest any more.28
Raba raised an objection: These maidens receive the
fine:29 if a man has intercourse with30 a bastard,31 a Nethinah,32 a Cuthean,33
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 Now if you say [that] when they have become of age
they can protest, would we give her35 the fine that she may go and eat
it in her heathen state? When she has become of age.36 When she has become
of age too she can protest and go out!37 As soon as she was of age one
hour and did not protest she cannot protest any more.38 Abaye did not say
as Raba [said]39 [because] there40 [where it speaks of fines we can say]:
This is the reason:41 that the sinner should not have any benefit.42 Raba
did not say as Abaye [said]43 because in the case of the kethubah [we can
say that] this is the reason:44 that it45 should not be a light matter
in his eyes to send her away.46
MISHNAH. WHEN A GROWN-UP MAN47 HAS HAD SEXUAL INTERCOURSE
WITH48 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]; SO ACCORDING
TO52 R. MEIR. BUT THE SAGES SAY: A GIRL WHO WAS INJURED ACCIDENTALLY BY
A PIECE OF WOOD HER KETHUBAH IS A MANEH. A VIRGIN, WHO WAS A WIDOW, A
DIVORCEE, OR A HALUZAH FROM MARRIAGE53 HER54 KETHUBAH IS A MANEH.55
(1) We will make a similar etymological exposition.
(2) Or ram-like. ,hbukhht a woman who cannot bear children,' is connected
(3) I.e., who is incapable of bearing children.
(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.
(5) I.e., a minor who wants to become a proselyte, that is, be converted
to Judaism. Prior to and for the purpose of that conversion the would-be
proselyte has to undergo circumcision and immersion in water. V. Yeb. 46aff.
The immersion is to signify his purification. If the would-be proselyte
is a minor (under thirteen years of age) and has no father to act for him,
the Court can authorise his ritual immersion.
(6) Lit., they immerse him'.
(7) Lit., by the knowledge'.
(8) Lit., house of judgment'. Three members constitute the court.
(9) To be received into the Jewish Faith.
(10) Lit., not in his presence'. As the proselyte is a minor he is
not, legally speaking, present.
(11) Lit.,'one who worships the stars and planets.'
(12) Lit., lawlessness, unbridled lust.' It would therefore be a
disadvantage to the minor would-be proselyte to become a Jew.
(13) Cf. Git. 13a. This confirms the former supposition.
(14) R. Huna.
(15) Lit., these words.'
(16) Lit., who has tasted the taste of what is forbidden'.
(17) To become a Jew.
(18) R. Huna.
(19) The women proselytes.
(20) Because they were less than three years and one day old, consequently
(21) The immersion of the minor proselytes therefore took place by the
direction of their father and not of the Court. This Mishnah is therefore
no support for R. Huna.
(22) The minor proselytes.
(23) And leave the Jewish faith and go back to their former state without
being liable to a penalty by the Jewish Court.
(24) Lit., he raised against this a point of contradiction from a higher
(25) V. note 2.
(26) Only then one gives her the kethubah.
(27) Of Judaism; why then give her the kethubah?
(28) The kethubah would be given to her after one hour'.
(29) Lit., These maidens to whom there is a fine'. The fine is that
for seducing a girl; v. Deut. XXII, 29.
(30) Lit., He who came on.'
(31) V. Yeb. 49a.
(32) A descendant of the Gibeonites. V. Joshua IX, 22, 23, 27 and cf.
(33) A Samaritan.
(34) V. infra 29a.
(35) The proselyte.
(36) And adhered to Jewish practice, only then she is paid the fine,
(37) Of Judaism.
(38) The fine would be given to her after one hour'.
(39) Did not ask the question of Raba.
(40) In the Mishnah, infra 29a.
(41) Why the fine should he paid to the seduced proselyte girl.
(42) Therefore he should pay the fine in any case. But the case of the
kethubah (in our Mishnah) is different. Therefore, Abaye asked from our
(43) He did not ask the same question as Abaye.
(44) Why the kethubah is paid to the woman proselyte.
(45) Lit., she'.
(46) Lit., to bring her out (of his house)', that is, to divorce her.
Therefore he should pay the kethubah in any case. But the case of the fine
is different. Therefore Raba asks from the Mishnah infra 29a.
(47) A man who was of age.
(48) Lit., who came on'.
(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
(52) Lit., the words of'.
(53) A maiden was married, and immediately after the marriage. became
a widow or divorced, or a haluzah; v. supra 10b.
(54) Lit., their', that is, the kethubah of each of them.
(55) Since the marriage had taken place she is regarded as a married
woman and it is assumed that she is no more a virgin.
Another Quote About Screwing
a 3 Year Old Girl
Talmud - Mas. 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
GEMARA. Rab Judah said that Rab said: A small boy
who has intercourse with a grown-up woman makes her [as though she were]
injured by a piece of wood.1 When I said it before Samuel he said: Injured
by a piece of wood' does not apply to2 flesh. Some teach this teaching
by itself:3 [As to] a small boy who has intercourse with a grown-up woman.
Rab said, he makes her [as though she were] injured by a piece of wood;
whereas Samuel said: Injured by a piece of wood' does not apply to flesh.
R. Oshaia objected: WHEN A GROWN-UP MAN HAS HAD INTERCOURSE WITH A LITTLE
GIRL, OR WHEN A SMALL BOY HAS INTERCOURSE WITH A GROWN-UP WOMAN, OR WHEN
A GIRL WAS ACCIDENTALLY INJURED BY A PIECE OF WOOD-[IN ALL THESE CASES]
THEIR KETHUBAH IS TWO HUNDRED [ZUZ]; SO ACCORDING TO R. MEIR. BUT THE SAGES
SAY: A GIRL WHO WAS INJURED ACCIDENTALLY BY A PIECE OF WOOD HER KETHUBAH
IS A MANEH!4 Raba said. It means5 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.
Rami b. Hama said: The difference of opinion8 is
[only] when he9 knew her,10 for R. Meir compares her11 to a mature girl,12
and the Sages compare her to a woman who had intercourse with a man.13
But if he did not know her,14 all agree15 that she has nothing.16 And why
does R. Meir compare her to a mature girl? Let him compare her to a woman
who had intercourse with a man! [In the case of] a woman who had intercourse
with a man, a deed had been done to her by a man;17 but in her case18
no deed has been done to her by a man. And why do the Rabbis compare19
her to a woman who had intercourse with a man? Let them compare her to
a mature girl! [In the case of] a mature girl no deed whatsoever has been
done to her,20 but in her case a deed has been done to her.21
But if he did not know her, all agree that she gets
nothing'.22 R. Nahman objected: If she says. I was injured by a piece
of wood,' and he says. No, but thou hadst intercourse with a man', Rabban
Gamaliel and R. Eliezer say [that] she is believed!23 But, said Raba, whether
he knew' her24 and whether he did not know her,25 according to R. Meir
[her kethubah is] two hundred [zuz];26 [whereas] according to the Rabbis,
if he knew her [her kethubah is] a maneh, [if] he did not know her, she
Raba however changed his opinion,28 for it has been
taught: How [does] the bringing out of an evil name29 [take place]? He30
comes to court and says, I, So-and-so,31 have not found in thy daughter
the tokens of virginity.' If there are witnesses that she has been unchaste
under him,32 she gets a33 kethubah of a maneh.34 [But surely] if there
are witnesses that she has been unchaste under him, she is to be stoned!35
It means this: If there are witnesses that she has been unchaste under
him, she has to be stoned; if she was unchaste before [the betrothal],
she gets a kethubah of a maneh. Now R. Hiyya b. Abin said [that] R. Shesheth
said: This teaches:36 If he married her in the presumption that she is
a virgin and she was found to have had intercourse with a man,37 she gets
a kethubah of a maneh. Whereupon R. Nahman objected: If one marries a
woman and does not find in her virginity, [and] she says, "After thou hadst
betrothed me [to thyself] I was forced38 and [thus] thy39 field has been
inundated," and he says, "No, but before I betrothed thee [unto me] [thou
hadst intercourse with a man], my bargain is [thus] a mistaken one.' [etc.]'40
and [this assuredly means] she is to get nothing!41 And R. Hiyya b. Abin
said to them: Is it possible! R. Amram and all the great ones of the age
sat42 when R. Shesheth said that teaching and they found it difficult43
and he44 answered: In which respect is it indeed a mistaken bargain? In
respect of two hundred [zuz:], but a maneh she gets [as a kethubah]. And
you45 say [that it means] she gets nothing! Whereupon Raba said: He who
asked [this question]46 has asked well, for a mistaken bargain' means entirely.47
But [then] that [other teaching] presents a difficulty.48 Put [it] right49
and say thus: If there are witnesses that she was unchaste under him50
she has to be stoned, if she was unchaste before [the betrothal], she gets
nothing, if she was found to be injured by a piece of wood, she has a kethubah
of a maneh. But Surely it was Raba who said [above that], according to
the Rabbis, if he did not know her, she gets nothing!51 Hence you must
conclude52 from this53 that Raba retracted from that [opinion].54 Our Rabbis
taught: If the first [husband] took her [the bride] to his home for the
purpose of marriage. and she has witnesses that she was not alone [with
him,]55 or even if she was alone [with him]. but she did not stay [with
him] as much time as is needed for intercourse, the second [husband]56
cannot raise any complaint with regard to her virginity. for the first
[husband] had taken her to his home [for the purpose of marriage].57
(1) Although the intercourse of a small boy is not regarded as a sexual
act, nevertheless the woman is injured by it as by a piece of wood.
(2) Lit., is not in'.
(3) I.e., the difference of opinion between Rab and Samuel with regard
to that question was recorded without any reference to R. Judah.
(4) The Sages differ only with regard to a girl injured by a piece of
wood, but not with regard to a small boy who has intercourse with a grown-up
woman. This shows that the latter case cannot be compared with the former
case. The Mishnah would consequently be against Rab and for Samuel.
(5) Lit., says'.
(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.
(8) Between R. Meir and the Sages.
(9) The husband.
(10) I.e., he knew, when he married her, that the bride was thus injured.
(11) The one who was thus injured.
(12) A bogereth (v. Glos.), a girl of full maturity, may sometimes not
have signs of virginity, (v. Yeb. 59a), and her kethubah is nevertheless
two hundred zuz.
(13) And had no virginity. Therefore her kethubah is only a maneh, as
that of a widow.
(14) Did not know of the injury and thus thought that she was in her
(15) Lit., the words of all.'
(16) Lit., it is nothing'. As he was kept in ignorance of what happened
to her, she does not get even a maneh (Rashi).
(17) Lit., by the hands of man'.
(18) Lit., this'.
(19) Lit., instead of comparing'.
(20) Her signs of virginity vanished through her maturity.
(21) Through the piece of wood.
(22) This is the concluding part of the statement.
(23) V. infra 23a. This shews that she gets the kethubah even if he
did not know that she had been thus injured.
(24) I.e., knew, when he married her, that she had been injured.
(25) Did not know that she was thus injured.
(26) [And the author of the Mishnah which states that she is believed,
will be R. Meir, and she receives two hundred zuz].
(27) V. n. 4. [And our Mishnah which states that she gets only a maneh
will represent the view of the Sages in the case where he knew her].
(28) Lit., and Raba went back on himself.'
(29) Cf. Deut. XXII, 13,14.
(30) The husband.
(31) Lit., such and such a person', the, husband is addressing the
father of his young wife.
(32) I.e., that she had intercourse with a man after their betrothal.
(33) Lit., there is unto her'.
(34) V. infra 46a.
(35) Lit., a daughter of stoning' (Cf. Deut. XXII, 20, 21). [How
then can she have a claim to a kethubah?]
(36) Lit., this says'.
(37) Before the betrothal.
(38) By a man to have intercourse with him.
(39) Lit., his field'.
(40) V. Mishnah, infra 12b.
(41) [I.e., the words my bargain is a mistaken one' imply that the
husband in making this charge denies her the right to receive anything
at all. This refutes R. Shesheth's view that she is entitled in such a
case to one maneh.]
(42) I.e., were present.
(43) Lit., and it was difficult unto them'. I.e., they felt the difficulty
presented by the cited Mishnah.
(44) R. Shesheth.
(45) R. Nahman.
(46) I.e., R. Nahman, by asking the question from the cited Mishnah.
(47) I.e., entirely a mistaken bargain and she gets nothing. The question
of R. Nahman was therefore a good question.
(48) Lit., That is difficult'. The Baraitha of Kethuboth 46a, which
says that if she was unchaste before the betrothal she gets a kethubah
of a maneh.
(49) I.e., answer.
(50) I.e., that she had intercourse with a man after their betrothal.
(51) And this is in contradiction with what Raba said just now, namely.
that if the young wife was found to be injured by a piece of wood, she
has a Kethubah of a maneh.
(52) Lit., hear from this'.
(53) From Raba's statement that one injured thus gets a kethubah of
(54) Expressed by Raba previously that, according to the Rabbis, if
the husband did not know before the betrothal that the bride was injured,
she gets no kethubah at all.
(55) Lit., that she was not hidden.'
(56) The woman married again after the death of, or divorce by. the
(57) As she was married before, the second husband must reckon with
the possibility of her having had intercourse with the first husband, in
spite of the evidence which she can bring to shew that the marriage was