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This website uses cookies to ensure you get the best experience on our website. Without cookies your experience may not be seamless. This is not to imply that the prophets viewed it with equanimity: numerous verses voice vehement opposition to prostitution, and the prophets employed it frequently as a figurative representation of moral-religious transgressions. The lack of any explicit biblical injunction against visiting a prostitute seems to reflect the profound insight that, though prostitution is never an honorable profession, neither is it a crime on the same scale as stealing or murder.
Legislators of old realized the futility of trying to ban prostitution altogether, as it had always been an inseparable part of civilization. The objective of this chapter in painting a picture of prostitution in antiquity, especially in Eretz Israel, is historical, not moral.
The issue bears upon the entire social structure in antiquity, as well as upon the sexual politics of the time. Clearly, evidence of any kind of contact between the sages and prostitutes would shed new light on the social standing of the sages, as will be seen below. Let us now turn to our first source. In the biblical period there were two perhaps three types of prostitutes in Eretz Israel and throughout the Ancient Near East: temple prostitutes who performed sexual acts as part of cult worship and ordinary prostitutes providing sexual services for money.
Obviously the cult prostitutes, acting in the name of religious worship, enjoyed greater social prestige than the others, motivated by the need to earn their livelihood. In fact, only isolated incidents of men engaging prostitutes are mentioned: Judah went to a prostitute, or so he believed Gen. Idolatry was also the cause of the plague that wiped out twenty-four thousand Israelites.
