8 Ernest I. Jacob Amos, the prophet considered it heinous for a father and son to have intercourse with the same woman(Amos 2:7).

RABBINIC JUDAISM

Postbiblical Judaism found its authoritative expression in the talmudic literature; it rejected the apocryphal and pseudephigrahical books of the Hebrew Bible, although they, too, were written by Jews . The talmudic literature continued the asexual ideal of Judaism in theology and practice. Sex was frankly discussed, as in the Bible, and with even greater frequency and detail. Major portions of the literature dealt with marriage, impurity, and related matters. The sections of the Mishnah Nashim(women),and 7oharot(impurity) specialized in these areas.

Theologically, the sexless character of God was strictly maintained. This extended to angels when an elaborate angeology was developed(Pesikata Rabbati[ed. Friedman) 179b). The personification of God ’s presence as Shekhinah, a kind of feminine divine being, which has been so important for Jewish mysticism, was also without sexual implications. The Shekhinah was pictured as often confronting God and influencing His decisions. She was identified occasionally with the community of Israel , also using the feminine gender(k‘nesset yisrael). The Shekhinah possessed aspects of mercy but could also punish severely.”

Sexual morality became more rigorous than in the Bible, which created a standard that impressed the non-Jewish world for two thousand years. This may be illustrated through the well-known tale of a man who became so infatuated with a woman that his health was endangered. The physicians prescribed intercourse, but the rabbis said “let him rather die.” The physicians then prescribed that she stand naked before him, but the rabbinic response remained the same— also when the physician later prescribed that he at least speak with her (San. 75a). In commenting on this story, one teacher claimed that she