Meestal wordt gezegd dat het huwelijk pas geconsumeerd is toen het meisje 9 was.
Tegenwoordig komen dit soort zaken nergens meer voor hoop ik, maar volgens mij was het in vroeger tijden veel voorkomend.
In de boeken die deel uitmaken van de joodse religie komen we dit soort teksten tegen:
In Numeri 31:12-18 zegt Mozes: Dood alle mannen en vrouwen, maar houd de maagdelijke meisjes in leven en gebruik ze als vrouw.
Hieruit is een flink aantal leefregels afgeleid door diverse rabbi's.
Zo heeft Rabbi Simeon b. Yohai afgeleid dat een niet joods meisje dat jonger is dan 3 jaar en 1 dag, een priester mag huwen.
Op de site Come and Hear is een flinke pagina gewijd aan dit onderwerp: sex met kinderen.
Op die pagina vindt U de verklarende tekst van Carol Valentine, en de originele tekst in het gele kader.
Daaronder staat een link die U dan een veel groter stuk tekst geeeft, zodat U de contekst kunt lezen.
Carol Valentine wijst ons er op dat de rabbi's vooral bezig waren met de vraag: wanneer is sex met heel jonge kinderen religieus een overtreding? Of wat de consequenties zijn voor de bruidsschat.
Over de gevolgen voor het kind wordt met geen woord gerept.
Ik zal de begeleidende teksten van Carol A Valentine hier citeren in het engels, en U kunt de originele teksten lezen door op de link te klikken.
The doctrine that Jewish men may have sexual intercourse with non-Jewish children ("proselytes") under the age of three is expanded in the following passage: Yebamoth 60b.
How Old Is the Screamer?
In Talmud doctrine, if a wife is a screamer — that is, her voice can be heard by the neighbors — she can be divorced without her kethubah. ( Kethuboth 72a )
However, in the current context of the child bride, the matter becomes another issue. It is surely possible that a three or four-year-old wife screams in pain when required to perform her marital duties. On reading further, the Gemara explains that if the wife screams during intercourse, it may be a sign of a physical defect. ( Kethuboth 72b )
In some cases, however, the screaming wife may be one who is so young and physically underdeveloped, her sexual organs cannot accommodate those of a grown man. It seems this child is at risk of being divorced without her kethubah. That is, of course, a concern.
A Different Viewpoint
There is no Talmud prohibition against sexual activity between an adult and very a young child on the basis that such activity could wound the child. Instead, the concern of the Sages is focused on interpreting Biblical injunctions and technicalities that absolve the adult from guilt or liability: At what age, they ask, does the child begin to cause "defilement" of the adult who uses the child for sex?
This next passage illustrates the point once more. The Sages debate "from what age does a heathen child cause defilement" ( reputatieschade) ? Is it nine years, or is it three years? If the correct threshold age is observed, the Jew incurs no guilt for the act of pederasty. Tractate Abodah Zarah 36b-37a
In Tractate Niddah, again there is approval for priests to marry and copulate with baby girls. This passage describes a situation in which a priest dies without children, leaving a three-year-old widow. In such case, the priest's brother (the yebam) can acquire the girl by having sexual intercourse with her.
The Sages go on to discuss sexual intercourse with a girl younger than three years old: Wounding the child and causing her to bleed is one possible result. From the Sages' description, it is apparent that the baby bleeds again and again from copulation with a grown man, and the Sages, once again, attribute the bleeding to the repetitive rupturing of the hymen (i.e., virginity growing back).
Rest for the Intercourse Wound
This Gemara from Tractate Kethuboth takes up the discussion of the pre-pubescent bride who is wounded by intercourse.
Rabbi Hisda objected: If a girl, whose period to see [blood] had not arrived yet, got married, Beth Shammai say: One gives her four nights, and the disciples of Hillel say: Until the wound is healed up. (1) If her period to see [blood] had arrived and she married, Beth Shammai say: One gives her the first night, and Beth Hillel say: Until the night following the Sabbath [one gives her] four nights.
The translator, Rabbi Dr. Samuel Daiches, amplifies the text with this footnote.
The blood that comes out is attributed to the wound and not to menstruation. Ordinarily, after the first intercourse further intercourse is forbidden until the coming out of blood, i.e., menstruation, is over. But in this case, in which the young bride had never yet had any menstruation, it is assumed that the blood is not due to menstruation but to the wound caused by the intercourse. According to Beth Shammai this assumption holds good for four nights, and according to Beth Hillel it holds good 'until the wound is healed up.'
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