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Bertha Pappenheim (27 February 1859 - 28 May 1936) was a German feminist and humanist.
Anna O. was the pseudonym used for her by physician and physiologist Josef Breuer in his book "Studies on Hysteria," written in collaboration with Sigmund Freud. She had two older sisters Henriette (died age 18) and Flora (died age 2) and younger brother Wilhelm Pappenheim. Marie and Paula Pappenheim were her first cousins.
She suffered from epilepsy; one of her arms was paralyzed as a result of complex seizures. After study, it was discovered this was the arm she had cradled her dying father with. It was theorised that she was unconsciously stopping the use of the arm as punishment because she blamed herself for her father's death.
Through analysis with Breuer, from 1880-82, it was discovered that by talking about what had happened when the symptoms started, she would recover a repressed fact and then recover a bit. This is what Pappenheim called her "talking cure". Breuer called the act of recovery through this method catharsis. This case was the beginning of psychoanalysis, which would be later heavily developed by Freud.
Biography
ALL OF FREUD'S JEWISH PATIENTS WERE VICTIMS OF INCEST
THREE YEAR OLD BRIDES
“SEX AFTER EIGHT IS TOO LATE”?
Second century Rabbi Simeon ben Yohai, one of Judaism’s very greatest rabbis and a creator of Kabbalah, sanctioned pedophilia — permitting molestation [raping] of baby girls even younger than three! He proclaimed, "A proselyte who is under the age of three years and a day is permitted to marry a priest." (1) Subsequent rabbis refer to ben Yohai’s endorsement of pedophilia as "halakah", or binding Jewish law. (2) Has ben Yohai, child rape advocate, been disowned by modern Jews? Hardly. Today, in ben Yohai’s hometown of Meron, Israel, tens of thousands of orthodox and ultra-orthodox Jews gather annually for days and nights of singing and dancing in his memory.
References to pedophilia abound in the Talmud. They occupy considerable sections of Treatises Kethuboth and Yebamoth and are enthusiastically endorsed by the Talmud’s definitive legal work, Treatise Sanhedrin.
THE PHARISEES ENDORSED CHILD SEX
The rabbis of the Talmud are notorious for their legal hairsplitting, and quibbling debates. But they share rare agreement about their right to molest three year old girls. In contrast to many hotly debated issues, hardly a hint of dissent rises against the prevailing opinion (expressed in many clear passages) that pedophilia is not only normal but scriptural as well! It’s as if the rabbis have found an exalted truth whose majesty silences debate.
Because the Talmudic authorities who sanction pedophilia are so renowned, and because pedophilia as "halakah" is so explicitly emphasized, not even the translators of the Soncino edition of the Talmud (1936) dared insert a footnote suggesting the slightest criticism. They only comment: "Marriage, of course, was then at a far earlier age than now." (3)
In fact, footnote 5 to Sanhedrin 60b rejects the right of a Talmudic rabbi to disagree with ben Yohai's endorsement of pedophilia: "How could they [the rabbis], contrary to the opinion of R. Simeon ben Yohai, which has scriptural support, forbid the marriage of the young proselyte?" (4)
Endnotes:
1 Yebamoth 60b, p. 402.
2 Yebamoth 60b, p. 403.
3 Sanhedrin 76a.
4 In Yebamoth 60b, p. 404, Rabbi Zera disagrees that sex with girls under three years and one day should be endorsed as halakah.
OUT OF BABYLON
It was in Babylon after the exile under Nebuchadnezzar in 597 BC that Judaism's leading sages probably began to indulge in pedophilia. Babylon was the staggeringly immoral capitol of the ancient world. For 1600 years, the world’s largest population of Jews flourished within it. [Ashkenazik Shinar ('sin') was a stone throw away from Sodom and Gomorrah - Any questions?]
As an example of their evil, Babylonian priests said a man's religious duty included regular sex with temple prostitutes. Bestiality was widely tolerated. So Babylonians hardly cared whether a rabbi married [raped] a three year old girl.
But with expulsion of the Jews ['Edomites, Pharisees, Ashkenazim, Khazars, Sephardim'] in the 11th century AD, mostly to western Christian lands, Gentile tolerance of Jewish pedophilia abruptly ended.
Still, a shocking contradiction lingers: If Jews want to revere the transcendent wisdom and moral guidance of the Pharisees and their Talmud, they must accept the right of their greatest ancient sages to violate children. To this hour, no synod of Judaism has repudiated their vile practice.
SEX WITH A “MINOR” PERMITTED
What exactly did these sages say?
The Pharisees justified child rape by explaining that a boy of nine years was not a "man" Thus they exempted him from God’s Mosaic Law: "You shall not lie with a male as one lies with a female; it is an abomination" (Leviticus. 18:22) One passage in the Talmud gives permission for a woman who molested her young son to marry a high priest. It concludes, "All agree that the connection of a boy aged nine years and a day is a real connection; whilst that of one less than eight years is not." (5) Because a boy under 9 is sexually immature, he can't "throw guilt" on the active offender, morally or legally. (6)
A woman could molest a young boy without questions of morality even being raised: "…the intercourse of a small boy is not regarded as a sexual act." (7) The Talmud also says, "A male aged nine years and a day who cohabits with his deceased brother's wife acquires her (as wife)." (8) Clearly, the Talmud teaches that a woman is permitted to marry and have sex with a nine year old boy.
Endnotes:
5 Sanhedrin 69b.
6 Sanhedrin 55a.
7 Footnote 1 to Kethuboth 11b.
8 Sanhedrin 55b.
SEX AT THREE YEARS & ONE DAY
In contrast to Simeon ben Yohai's dictum that sex with a little girl is permitted under the age of three years, the general teaching of the Talmud is that the rabbi must wait until a day after her third birthday. She could be taken in marriage simply by the act of rape. [these were the 'precursors' of Hillary, Pelosi, Kagan, Napolitano, Ginsburg, Boxer, Albright, Abzug, Goldman, Livni, ad nauseam]
R. Joseph said: "Come and hear! A maiden aged three years and a day may be acquired in marriage by coition and if her deceased husband’s brother cohabits with her, she becomes his." (Sanh. 55b)
"A girl who is three years of age and one day may be betrothed by cohabitation …" (Yeb. 57b)
A maiden aged three years and a day may be acquired in marriage by coition, and if her deceased husband’s brother cohabited with her she becomes his. (Sanh. 69a, 69b, also discussed in Yeb. 60b)
It was taught: R. Simeon b. Yohai stated: "A proselyte who is under the age of three years and one day is permitted to marry a priest, for it is said, But all the women children that have not known man by lying with him, keep alive for yourselves, and Phineas (who was priest, the footnote says) surely was with them." (Yeb. 60b)
[The Talmud says such three year and a day old girls are] "… fit for cohabitation … But all women children, that have not known man by lying with him, it must be concluded that Scripture speaks of one who is fit for cohabitation." (Footnote to Yeb. 60b)
The example of Phineas, a priest, himself marrying an underage virgin of three years is considered by the Talmud as proof that such infants are "fit for cohabitation."
The Talmud teaches that an adult woman’s molestation of a nine year old boy is "not a sexual act" and cannot "throw guilt" upon her because the little boy is not truly a "man." (9) But they use opposite logic to sanction rape of little girls aged three years and one day: Such infants they count as "women," sexually mature and fully responsible to comply with the requirements of marriage.
The Talmud footnotes 3 and 4 to Sanhedrin 55a clearly tell us when the rabbis considered a boy and girl sexually mature and thus ready for marriage. "At nine years a male attains sexual matureness… The sexual matureness of woman is reached at the age of three."
NO RIGHTS FOR CHILD VICTIMS
The Pharisees were hardly ignorant of the trauma felt by molested children. To complicate redress, the Talmud says a rape victim must wait until she was of age before there would be any possibility of restitution. She must prove that she lived and would live as a devoted Jewess, and she must protest the loss of her virginity on the very hour she comes of age. "As soon as she was of age one hour and did not protest she cannot protest any more." (10)
The Talmud defends these strict measures as necessary to forestall the possibility of a Gentile child bride rebelling against Judaism and spending the damages awarded to her as a heathen - an unthinkable blasphemy! But the rights of the little girl were really of no great consequence, for, "When a grown-up man has intercourse with a little girl it is nothing, for when the girl is less than this (three years and a day) it is as if one put the finger into the eye." The footnote says that as "tears come to the eye again and again, so does virginity come back to the little girl under three years." (11)
In most cases, the Talmud affirms the innocence of male and female victims of pedophilia. Defenders of the Talmud claim this proves the Talmud's amazing moral advancement and benevolence toward children; they say it contrasts favorably with "primitive" societies where the child would have been stoned along with the adult perpetrator.
Actually, the rabbis, from self-protection, were intent on proving the innocence of both parties involved in pedophilia: the child, but more importantly, the pedophile. They stripped a little boy of his right to "throw guilt" on his assailant and demanded complicity in sex from a little girl. By thus providing no significant moral or legal recourse for the child, the Talmud clearly reveals whose side it is on: the raping rabbi.
PEDOPHILIA WIDESPREAD
Child rape was practiced in the highest circles of Judaism . This is illustrated from Yeb. 60b:
"There was a certain town in the land of Israel the legitimacy of whose inhabitants was disputed, and Rabbi sent R. Romanos who conducted an inquiry and found in it the daughter of a proselyte who was under the age of three years and one day, and Rabbi declared her eligible to live with a priest."
The footnote says that she was "married to a priest" and the rabbi simply permitted her to live with her husband, thus upholding "halakah" as well as the dictum of Simeon ben Yohai, "A proselyte who is under the age of three years and one day is permitted to marry a priest." (12)
These child brides were expected to submit willingly to sex. Yeb. 12b confirms that under eleven years and one day a little girl is not permitted to use a contraceptive but "must carry on her marital intercourse in the usual manner."
In Sanhedrin 76b a blessing is given to the man who marries off his children before they reach the age of puberty, with a contrasting curse on anyone who waits longer. In fact, failure to have married off one’s daughter by the time she is 12-1/2, the Talmud says, is as bad as one who "returns a lost article to a Cuthean" (Gentile) - a deed for which "the Lord will not spare him." (13) This passage says: "… it is meritorious to marry off one’s children whilst minors."
The mind reels at the damage to the untold numbers of girls who were sexually abused within Judaism during the heyday of pedophilia. Such child abuse, definitely practiced in the second century, continued, at least in Babylon, for another 900 years.
Endnotes:
9 Sanhedrin 55a.
10 Kethuboth 11a.
11 Kethuboth 11b.
12 Yebamoth 60b.
13 Sanhedrin 76b.
A FASCINATION WITH SEX
Perusing the Talmud, one is overwhelmed with the recurrent preoccupation with sex, especially by the most eminent rabbis. Dozens of illustrations could be presented to illustrate the delight of the Pharisees to discuss sex and quibble over its minutest details.
The rabbis endorsing child sex undoubtedly practiced what they preached. Yet to this hour, their words are revered. Simeon ben Yohai is honored by Orthodox Jews as one of the very greatest sages and spiritual lights the world has ever known [!!!]. A member of the earliest "Tannaim," rabbis most influential in creating the Talmud, he carries more authority to observant Jews than Moses.
Born into a wealthy Jewish family in Vienna, Bertha went to a Catholic school, there being no Jewish day school in Vienna at the time. Despite her father’s orthodoxy, she had a liberal upbringing. According to Breuer, she was ‘thoroughly unreligious’, had a powerful intellect with great poetic and imaginative gifts. She could speak English, French and Italian, as well as Hebrew and Yiddish.
While Breuer said she led a monotonous existence as a ‘superior young lady’, this is at odds with the picture of a lively young woman in riding habit. As was common for women from her background, she went horse riding, did needlework, played the piano [until late in life] and went to the theatre; she especially enjoyed Shakespeare.
After discharge from the Sanatorium Bellevue Hospital, she stayed with relatives in Germany for some months and attended a nursing course at the Union Clinic in Karlsruhe. Returning to Vienna in 1883, she relapsed and had three long stays at Inzerdorf sanatorium. By 1888, she had recovered and moved with her mother to Frankfurt, Germany where her career in social work began.
She founded and directed a home for orphaned Jewish girls for twelve years. After her mother’s death in 1905, she lived at the orphanage. In 1904 she founded the League of Jewish Women, followed in 1907 by a teaching institution affiliated with the organization. She led an international campaign against prostitution, described as ‘White Slavery,’ involving young Jewish women from Eastern Europe and the Near East. She travelled widely in Eastern Europe and the Middle East, often experiencing hardship, if not danger, to inspect brothels. There were also visits to Palestine, London, Paris and New York City to publicise her campaign.
Her work, although not always free of controversy, was regarded as a beacon for others. Her dedication was legendary and she is considered the founder of social work in Germany.
She wrote extensively: fairy stories, Jewish prayers {new edition of her Prayers } , and a play depicting female characters who were exploited by men. She maintained a wide correspondence, much of which was destroyed during the war, including an exchange with the philosopher Martin Buber.
By all accounts, Bertha was a lively engaging personality, free of psychological problems. She lived alone and never married. She had a good sense of humour, loved good food and had a fine collection of glass, porcelain and tapestry.
Bertha returned to Vienna in 1935, dying of cancer on 28 May 1936, heavy with foreboding at the tragedy she predicted for European Jewry. Her grave lies in the Old Jewish Cemetery of Frankfurt am Main (Rat-Beil-Str.). Her death was commemorated with a 40-page special edition of a journal she had founded.
In 1954, Bertha Pappenheim was honoured as a pioneer social worker with the issue of a stamp by the Federal Republic of Germany.
What Bertha Pappenheim thought about "Anna O." cannot be known as she is alleged to have destroyed any documents pertaining to her childhood or youthful illness. Dora Edinger, her biographer, disclosed that while she never discussed the illness with relatives, she was always scathing about psychoanalysis.
Some indication of her attitude is gleaned from the one of her doctors at Bellevue Sanatorium who noted her "disparaging judgements against the ineffectiveness of science in regard to her sufferings." In later years, she exclaimed, "As long as I live, psychoanalysis will never penetrate my establishments."
Family background
Bertha Pappenheim’s paternal grandfather, Wolf Pappenheim, a descendent of Rabbi Nathan, came from the town Pappenheim in Bavaria; the family name was derived from there. Later he inherited a fortune from his wife (née Calman) and moved to the Pressburg Ghetto. He had two sons, Kalman and Siegmund, Bertha’s father.
Siegmund Pappenheim settled in Vienna as a wealthy grain merchant. A practising orthodox Jew, he contributed to the Schiffshul synagogue building fund. After the death of her mother in 1879, he was appointed guardian of Freud’s future wife, Martha Bernays, who became friendly with Bertha.
Recha Goldschmidt, Bertha’s mother, was born in Frankfurt am Main. Her father, Benedikt Salomon Goldschmidt, a commodities merchant, married first Bella Braunschweig, then after her death, her sister Sprinze (Sabina). The family was prominent, with connections to many well-known Jewish families, including the Hombergers, Warburgs and Rothschilds. Among her antecedents were Heinrich Heine and the acclaimed diarist, Glückel of Hameln whose diary Bertha translated into German.
The Pappenheim marriage in 1848 had been arranged, as was often customary at the time. The family lived in the Leipoldstadt Jewish Quarter before moving in 1880 to Liechtensteinstraße (close to where the Freuds lived). Recha Pappenheim never enjoyed living in Vienna away from her family. There are speculative claims the relationship was unhappy and Siegmund Pappenheim frequented brothels, but no evidence exists for this.
Breuer described Recha Pappenheim as "very serious"; Jones, less respectfully, as "somewhat of a dragon". She lost two daughters; Flora died three years before Bertha was born, and Henriette died of tuberculous meningitis when Bertha was eight.
Bertha’s brother Wilhelm practiced law in Vienna. He was described as ‘an accomplished gentleman’ with the most complete library on socialism in Europe. The siblings were estranged, Bertha claiming he bullied her unmercifully during childhood.
See also
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