WARNING: The contents herein are exclusively those of the author, Lasha Darkmoon. VT supports the author’s right to express their extreme thoughts, ideas, and concepts even though we, at VT, absolutely stand against racism and bigotry. So please read with extreme caution. And feel free to contribute to the comments at the bottom of the article. We need all to participate in smart intelligent and responsible discourse to move society forward for all; no matter race, color, or creed. – John Allen, GM, VT
“Jews have sex on the brain. And they have transmitted their obsession to the rest of society. We have all become infected with the sex virus.”
by Lasha Darkmoon
A few months ago, I received an angry email from a young woman called Victoria. Having ticked me off severely for various things I’d said in an article—and after a further exchange of emotional letters—Victoria, who was half Jewish, told me she would no longer be writing to me.
So I wrote her a valedictory note in which I took my leave of her with the friendly words, “Farewell, my dear Jewess!”
Silence ensued for several weeks. And then, to my surprise, I received another confrontational letter from Victoria informing me that she was writing to me again (a) “to correct certain misconceptions you have”, and (b) to tell me that writing to me was “pointless.”
I found this quite amusing. It’s not often I get letters listing all my shortcomings and telling me how pointless it is writing to me. It makes a change. Victoria had taken offense at the term ‘Jewess’.
“Referring to me as a ‘Jewess’ was very offensive and condescending,” she scolded, “because I am only part Jewish.… But I guess in your racist mind, the fact that I am even part Jewish is enough of a reason for you to deny my humanity completely. Continuing any further correspondence with you is pointless.”
This is the letter I wrote Victoria in response to her final communication. I don’t usually write such long letters to my correspondents, complete with a scholarly apparatus of facts, figures, citations, embedded links, and picture illustrations. On this occasion, I decided to make an exception.
Your condemnation of the word “Jewess” as anti-Semitic would be accepted, I think, as a fair comment nowadays. I meant no offense, but in any case please accept my apologies.
You may not be aware of this, Victoria, but it’s a sad fact that because of severe economic hardships endured by Jews in past centuries, many Jewish girls were forced into a life of prostitution. In all the great European cities, a certain type of prostitute was always to be found: exotic and semi-Asiatic in appearance. She was Jewish, and she was very much in demand. The word “Jewess” therefore entered the language as a loose synonym for “Jewish prostitute”.
When Baudelaire writes a poem about a Parisian prostitute with whom he had just spent the night, he refers to her simply as a “Jewess”. That was enough to identify her as a prostitute. “Une nuit que j’étais près d’une affreuse Juive…” (“One night as I lay next to a frightful Jewess…”).
When Keats refers to Jewish prostitutes in an unpublished poetic fragment quoted in a private letter (1819), he doesn’t call them “prostitutes”. He just calls them “Jewesses”. Why? Because so many Jewesses were prostitutes that the two terms had virtually become interchangeable. “Nor in obscurèd purlieus would he seek / For curlèd Jewesses with ankles neat, / Who as they walk abroad make tinkling with their feet.” (See here.)
Keats is here referring to the typical Jewess with her “curly” ringlets. The tinkling ankle bells he mentions were often worn in past eras by prostitutes to signal their approach. Ever since Ancient India, such bells have been prostitute accessories.
You say you are “half Jewish”, Victoria, and that your family originally came from Ukraine. Did you know that Odesa, the fourth largest city of Ukraine, was once a magnet for prostitute lovers from all over Europe? The city was famous for its sumptuous brothels, all supervised by Jewish madams who had formerly been prostitutes themselves. As for the girls working in those brothels, they were predominantly Jewish. Valued for their seductive charms, these joy girls were referred to simply as “Jewesses.”
Here is a pertinent quote:
By the 1860s a French visitor to Odessa wrote that Jews there were responsible for a white slavery market in Russian women to Turkey. This is feasible, especially since we know that Jewish brothel-keepers were already in place at the other end of Constantinople. The 1889 census shows that Jewish women ran 30 of 36 licensed brothels in Kherson province, where Odesa was located.
In 1908 the American consul there claimed that the whole business of prostitution is almost exclusively in the hands of Jews. Jewesses were prominent in the practice of prostitution. Thus, of 5127 licensed prostitutes in 1889, 1122, or 22 percent were Jewish. (See here; Note: 22% is significantly high, given that Jews constituted only 4% of the Ukrainian population.
A Rabbi Rosenak of the German Union of Rabbis writes in 1902 that up to 50% of the prostitutes in his area were Jewish. He deplores the fact and considers it “inconceivable” that so many Jewish women should go astray.
Jewish prostitution flourished throughout the Austro-Hungarian Empire. Jewish procuresses ran the brothels, luring both Christian and Jewish girls into a life of prostitution. One Jewish madam was known as “Lucky Sarah”, so named because she was lucky enough to have founded the lucrative Hungarian export trade in girls. Hungarian girls were considered sexy.
They had those dark, long-lashed eyes and exotic high cheekbones that so many men find attractive. In short, the Jewish look one finds enshrined in Hollywood’s first femme fatale, Theda Bara, also known as “the Vamp”. (See right)
Equally well-known to the Jewish Underworld of the time was Sarah Grossman, another Jewish procuress nicknamed “The Turk” because of the number of girls she had tricked into a life of prostitution in Constantinople.
Two major sex emporiums were the industrial towns of Czernowitz and Lemberg. Here countless girls were enticed into a life of sex slavery. In 1892 a famous mass trial of twenty-seven procurers was held in Lemberg.
All the defendants were Jewish. The trial received so much attention, we are told, that it marked “a high water point for the anti-Semites.”
“A major device of the procurers was a Jewish ceremony referred to as the still chuppah. This included a religious wedding ceremony that had no civil validity. The soon-to-be abducted female would be misled into believing that she was married with the rights of a wife, only to discover later that her legal rights were nil. Innumerable Jewesses found themselves tossed into brothels by this device.” (See here)
Do you see what is happening here, Victoria? Vast numbers of innocent Jewish girls were tricked into a life of prostitution by their fellow Jews. It was their own race who tricked them and sold them down the river.
It reminds me of the Jewish rabbis who tricked Norman Finkelstein’s mother out of her fair share of Holocaust reparations.
These are the facts, Victoria. They are the truth. Resist the truth if you want, but the truth will prevail in the end. Rather than dismiss me as an “anti-Semite” for drawing the obvious conclusions from these well-known historical data, you should come to terms with the fact that most ordinary Jews are the dupes and victims of organized Jewry.
It’s not these ordinary Jews I criticize or condemn, it’s their rabbinical and ideological controllers: the Puppet Masters, or the “Masters of Discourse,” to use Israel Shamir’s apt phrase.
It’s not the sheep, it’s the Bad Shepherds, who are the problem.
No class of men appears to be quite as sex-obsessed as the Orthodox Jews and the rabbinate. If you compare the religious texts of the various world religions, you will find that all of them—with the single exception of Judaism—maintain a high moral tone throughout. They don’t keep harping on about breasts and penises, prostitutes, and semen. Judaism does.
Consider this inflammatory passage from the Hebrew English Bible, enough to bring a blush to any maidenly cheek:
“There she lusted after her lovers whose genitals were like those of donkeys and whose emission was like that of horses. So you longed for the lewdness of your youth when in Egypt your bosom was caressed and your young breasts fondled.” (Ezekiel 23: 20-21).
The number of Victorian damsels who must have swooned away over that passage is probably beyond computation.
Turn to the Babylonian Talmud and you will find yourself suddenly transported into a hothouse world of indelicate anecdotes dealing specifically with prostitutes and their rabbinical (or yeshiva student) clients.
There are so many of these stories in the Talmud that a special name had to be invented for them: Aggadah. Though these instructive anecdotes touch on all conceivable topics, usually with a rabbi as the central figure, sex often looms large. It can certainly be argued that Judaism is more obsessed with sex than any other world religion. (Scroll down to “Contents”, here.)
One such story starts like this:
“They said of Rabbi Elazar ben Dordia that he did not leave one prostitute in the world that he did not come to. One time he heard that there was a certain prostitute in a town by the sea who took a purse of dinars for her price. He took a purse of dinars and went and crossed seven rivers to reach her…” (Tractate Avodah Zara 17a).
Another story begins: “There was once a man who heard that there was a prostitute in a town by the sea who took four hundred gold coins as her price. He sent to her four hundred gold coins and set a time to come to her. When his time came, he went. She said “Let him come in.” When he entered, she sat naked on the top bed…etc. etc.” (Tractate Menachot, 44a)
The Talmud is full of stories about rabbis and their students paying visits to prostitutes. Since the word “pornography” literally means “writing about prostitutes,” the Talmud is perhaps the only religious classic that could be described—in a literal sense—as pornographic.
We read in the Talmud of Rahab the harlot, for example, first mentioned in the book of Joshua. One of the most bewitching femmes fatales of antiquity, on a par with Helen of Troy and the fabulous Corinthian courtesan Lais mentioned by Demosthenes, the beautiful Rahab first began to sell her body at the age of ten. “There was no prince or ruler who had not slept with Rahab the prostitute,” the Talmud informs us breathlessly. (Tractate Zevachim 116b).
The rabbis, being the religious rulers of the day, were among the first to enjoy this nubile nymphette’s favors. Pedophilia? Yes, the Talmud is full of it. We are told of this Jewish Lolita: “They [the rabbis] allow her an honored place in Jewish tradition….Her past as a harlot is not held against her, and is almost entirely forgotten once she converts to Judaism.” (See here).
Nothing changes. Plus ça change. Pedophilia is okay, it seems if you happen to be a Jewish rabbi or Roman Polanski—but not if you’re a Catholic priest.
Pedophilia is not the only sexual perversion to which the Talmud appears to be tolerant. There is also voyeurism. An interesting anecdote relates how Kahane, a yeshiva student, hides under his rabbi’s bed and eavesdrops on him making love to his wife.
He is discovered there and severely reprimanded by his teacher who orders him to leave the room at once. The student refuses. “No, I won’t!” he says. “For this is Torah, and I must learn!”
The rabbi is forced to take this into consideration. Spying on people having sex is arguably okay if your motive for doing so is a passion for Higher Knowledge. (See The Passionate Talmud, Introduction, p. 1).
Another section of the Talmud deals with bestiality. Widows are advised not to keep dogs. Why? “Because”, one is told, “there’s some suspicion about what a woman who’s already tasted the pleasures of the flesh might do with her pet.”
I am not exaggerating when I say that the Talmud’s obsession with sex is unique among world religions. Amazingly, it has to be the only religious text in the world to discuss and compare the penis size of its most venerated sages. (See The Passionate Talmud, Introduction, p. 1).
Fast forward to the 21st century and we find that the contemporary rabbinate can hardly be cited as a model of sexual restraint.
Turn from the Talmud to Ilana Hammerman’s In Foreign Parts: Trafficking in Women in Israel and you will read harrowing accounts of Israel’s contemporary sex-service industry.
Innocent young girls, many of them underage, are kidnapped in Russia and Eastern Europe and forced into a life of prostitution in Tel Aviv.
Locked up without food, and subject to threats and violence by their Jewish pimps, these wretched girls are sometimes expected to sleep with up to sixty customers a day.
Their most assiduous clients, sporting black hats and bushy beards are “religious” Orthodox Jews taking a sabbatical from their wives.
Here is the kind of eye-popping revelation we come across in Hammerman’s shocking book:
I had a very famous rabbi who would come and order a girl to have sex with him in the doggie position, and would ask her to bark,” a former brothel owner testified at a [Knesset] parliamentary committee. One of the working women, presented as a devout Christian, expresses an aversion to her religious clients: “They had a big black hat and under it [another] little black hat and they were real perverts. (See here).
According to a CNN report in 1998, Israel now has the highest per capita consumption of prostitute services in the world. One million visits are paid to prostitutes each month, making brothel hopping one of the nation’s most popular pastimes.
Thousands of women are abducted annually—mostly from Russia, Ukraine, Moldavia, Uzbekistan and China— and sold into sex slavery in Israel. “The situation,” Jewish author David Weinberg wrote in a 1998 article about prostitution in Israel, entitled Not So Holy Land, “is enough to make you cry in despair—or vomit from shame.”
Jews certainly have sex on the brain. And they have transmitted their obsession to the rest of society. We have all become infected, to a certain degree, with the sex virus.
“I’m such a sex machine,” Radio talk show host Howard Stern boasts. “I could take a piece of wood and turn it into something erotic.”
Woody Allen, the loyal supporter of pedophile Roman Polanski, was accused by his estranged wife Mia Farrow of sexually abusing their 7-year-old daughter Dylan. Woody is best known today for his brilliant witticism: “Don’t knock masturbation. It’s sex with someone I love.”
Hope Weissman, a Jewish professor at Wesleyan University in Connecticut, was the first to give a course on pornography in which her students were expected to “study” the most obscene pornographic magazines and witness a striptease performance by (Jewish) porn star Annie Sprinkle which may have included her famous routine of letting people peer up her vagina with a flashlight. (See below)
In 2001, Jewish professor Peter Singer put in a good word for bestiality at Princeton university, suggesting in an essay called Heavy Petting that one might like to get it on with a dog. Again in 2001, a Jewish community in England made big news when three strippers were invited to perform sexually explicit acts in a synagogue, possibly with the resident rabbi in full attendance.
In 1998, Israeli commentator Jonathan Rosenblum, noting that a CNN documentary had revealed that Israel now had the highest rate of prostitution in the world, had this to say: “Once again anti-Semites portray us as sexual libertines and perverts to undermine our moral authority. Today we cheerfully admit the charges.” (See here).
Of one thing we can be reasonably certain: any society that attracts large numbers of Jews can expect within a few years to enter a spiral of decadence. Moral anarchy sets in. Sexual promiscuity throws open Pandora’s box of evils. We saw it in Weimar Germany.
We see it gathering pace in America today. We see it above all in Israel, a society of fanatical settlers and rabid right-wing rabbis: a country surely doomed to implode from within, sooner or later, under the pressure of its own moral and military excesses.
I cannot help feeling that a great storm is brewing and that only a military coup or revolution can now save America. Save it from what? From spiritual cancer that is consuming it from within, and from the iniquitous wars into which it is being lured— Afghanistan, Iraq, Libya, Syria, and soon perhaps Iran—on behalf of a foreign nation and its disinfo agents in America.
Unless a miracle soon occurs and some charismatic leader comes to our rescue, an unimaginably bleak future surely awaits us: a future in which the only consolation left to us will be mindless entertainment, drugs, alcohol, sexual intoxication — and suicide.
Sincere best wishes, Victoria, and good luck to you in the days of terror and tribulation that lie ahead.
Dr. Lasha Darkmoon (b.1978) is an Anglo-American ex-academic with higher degrees in Classics whose political articles have been translated into several languages. Most of these can be found at The Occidental Observer and The TruthSeeker, but others on a variety of different topics—such as philosophy, religion, art, and poetry—will be found on the net.
Because of her radical political ideas in regard to 9-11 and the role played by organized Jewry in international affairs—ideas that would alienate her friends and family and make them ostracize her—Lasha Darkmoon is forced to conceal her true identity at the present time under a pen name.
The need for the strictest anonymity makes it impossible for Lasha Darkmoon to reveal her home address or telephone number to anyone; nor to accept the numerous invitations she has received to appear on people’s radio programs, to give talks and interviews, or to enter into audiovisual communication with anyone. She remains a strictly reclusive and private person whose only contact with strangers, for the foreseeable future, must be through the written word.
Indian mysticism remains Lasha Darkmoon’s chief influence. Though echoes of her favorite poets—Blake, Keats, Baudelaire, Yeats, and TS Eliot—may sometimes be heard in her verse, Darkmoon’s work is marked above all by a lush exoticism and otherworldliness.
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