PROSTITUTION (late Latin prostitutio, from the Latin prostituo – `I put out for debauchery`,` dishonor`), the sale of his body for the purpose of earning. The Bible, Talmud, and later halachic literature do not have a completely identical concept; the word “fornication” used there had a broader meaning and, according to most lawmakers, refers to all extramarital affairs, and even to a marriage not based on Halacha.
A number of peoples of the ancient Near East (Egypt, Babylon, Canaan, Persia) prostitution was associated with a religious cult. The Bible mentions temple prostitutes (women and men), as well as non-cult prostitutes who have taken a fee for their services. The former were called kdeshot (singular kdesh) and kdeshim (singular kadesh), the latter – zonot (singular zoned).
In the literary monuments of some peoples of the ancient Near East, women who participated in the temple cult are mentioned, some of which were called Kadishtu (Akkadian language) – apparently, temple harlots whom the fathers dedicated to the deity; their status was specifically defined by law (for example, the laws of Hammurabi). The Greek historian Herodotus claimed that in Babylon every girl before marriage was obliged to once act as a temple prostitute, thereby sacrificing her virginity to the goddess Milita (Ishtar).
In ancient Israel, temple prostitution was strictly prohibited, as it was associated with idolatry: “There should not be a harlot (Kesh) from the daughters of Israel, and there should not be a harlot (Kadesh) from the sons of Israel. Do not pay the harlot (ethnan) and the price of a dog (apparently a temple harlot) to the house of the Lord your God, for any vow … ”(Deut. 23: 18–19). Private, non-cult prostitution is repeatedly mentioned in the Bible: see, for example, the story of Tamar, who pretended to be a harlot (Genesis 38: 14–20), about the harlot Rahab, who covered the spies who were sent by Jehoshua bin Nun to Jericho (IbN. 2 : 1–21), about the Philistine woman from Gaza visited by Samson (Judges 16: 1). Most of the harlots mentioned in the Bible were not Jewish. The harlots, however, had the right to appeal to the royal court (I Ts. 3: 16–28).
Already at the time of the patriarchs, prostitution was considered a shameful occupation, and treating a girl as a harlot was considered a grave insult (Gen. 34: 7, 27, 31). The Bible tells the children of Israel to keep their daughters out of fornication (Lev. 19:29). Cohen could not marry a harlot (Lev. 21: 7), and the daughter of Cohen, who became a harlot and thereby dishonored her father, was punished by burning at the stake (Lev. 21: 9). However, the lawmakers of the Talmud, in accordance with their general tendency to soften the obsolete prescriptions of the Pentateuch, believed that this law only applies to married or engaged daughters of the Cohen (San. 50b – 51a).
In the era of kingdoms (see. Land of Israel (Eretz Yisrael). Historical outline) temple prostitution, as a rule, was associated with a departure from the Law of Moses and appeal to idolatry. In the Bible, kings such as Rehavham and Menasheh are severely condemned for attempting to introduce pagan cults accompanied by temple prostitution (I Ts. 14: 23-24; II Ts. 21: 7). On the contrary, approval is met by those kings who, as Asa (I Ts. 15: 12–13) and Jehoshaphat (I Ts. 22: 43–48), fought idolatry and expelled fornicators and harlots.
Внук Менашше, царь Иошияху, установил единство культа в Иерусалимском храме «и разрушил дома блудилищные, которые были при храме Господнем» (II Ц. 23:7). Храмовая проституция, связанная с идолопоклонством, беспощадно бичуется в исторических книгах Библии, особенно в книгах Пророков (см., например, II Ц. 23:4–14; Иер. 2:20; Иех. 23:37–49). Пророки пользуются образами блудниц для обличения неверности народа Израиля своему Богу (Чис. 25:1–2; Суд. 2:17; 8:27,33; Иер. 3:6; Иех. 6:9; Хош.4:12).
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