Для решения проблемы врачи рекомендуют комплексный подход. Он включает в себя нормализацию режима дня, правильное питание, занятия спортом, консультацию психолога.

В тех случаях, когда поддержать нормальное состояние коррекцией образа жизни не получается, на помощь приходят БАД для мужчин для потенции. Они влияют не только на либидо, но и стабилизируют состояние организма в целом:

Препараты для потенции в Израиле. эффективное и безопасное средство БАД для повышения потенции и продления полового акта.

От эректильной дисфункции и для повышения потенции. Препараты, БАДы, таблетки, капсулы, лекарства для продления полового акта в Израиле. Эффективно и безопасно. Отзывы и рекомендации.

БАД для мужчин для повышения потенции продаются без рецепта врача. Они выпускаются в форме капсул или таблеток. Но лучше перед тем, как начать их принимать, предварительно проконсультироваться со специалистом, так как у них есть противопоказания

Если несмотря на отсутствие выраженных противопоказаний после начала приема БАД для мужчин для повышения активности появляются такие симптомы как тошнота, рвота, головокружение, головные боли, нарушение работы ЖКТ, препарат следует отменить и скорректировать назначенные средства.

In eastern Jewish communities, prostitution was most prevalent in Morocco, especially during the occupation of the country by foreign armies during World War II. The growth of prostitution was also facilitated by the transition from traditional life in rural areas to urban and the same reasons that caused it everywhere: poverty, ignorance, mass migration. After the Second World War, there were 2.5 thousand Jewish prostitutes in Casablanca, that is, 4% of the entire Jewish population of the city. The Jewish communities of Morocco were tolerant of prostitution, as they feared that brutal measures of struggle would induce prostitutes to convert to Islam.

The root cause of the spread of prostitution among Jews after emancipation was the anomaly of Jewish life in Galut – the destruction of traditional foundations was not accompanied by the normalization of the social status of the Jewish masses, but it led to declassification, impoverishment, mass migrations, and the loss of moral guidelines. After World War II, there were cases of prostitution among European Jews among displaced persons, refugees, and surviving prisoners of concentration camps.

Before World War II, there was almost no prostitution among Jews in Eretz-Israel, since the Jewish population consisted mainly of members of religious communities who maintained their traditional way of life, and new Olim, immigrants from Central and Eastern Europe, where they belonged to the middle and the upper classes of society; among them, the leading role was played by idealists, adherents of various currents of the Zionist movement.

After the creation of the State of Israel, prostitution began to appear in cities, which was facilitated by the weakening of traditions and old foundations of life, as well as the influx of poor and declassified people from Eastern Europe, Asia, and North Africa. In the early 1990s Cases of prostitution were also noted among immigrants from the Soviet Union, and subsequently from the CIS countries, due to significant difficulties in absorbing this mass aliyah. In 2005–07 as a result of the growing stratification of property in Israeli society, Israel has become a country exporting “living goods” to Europe.

Israeli law does not criminalize prostitution, but there is a ban on regular prostitution. The law prosecutes organizers of commercial prostitution and pimps. Despite all the restrictions, prostitution in Israel exists in various hidden forms (for example, under the guise of massage rooms). Public discourse on prostitution is rich and diverse: newspapers, television, cinema, theater and literature often portray the images of prostitutes, mostly sympathetically or with humor. On organized commercial prostitution and trade in “live goods” (mainly from the CIS countries) in the 1990s and early 2000s.

Prostitution is a social evil common in countries with different social systems. The specific anomalies of Jewish existence in Galut, which had previously contributed to the spread of prostitution among Jews, no longer exist, but the causes of prostitution in Israel are the same as in other countries.

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The decline of the traditional way of life significantly shook the foundations of the sexual morality of East European Jewry. Emancipation, assimilation, and contact with the life of other nations alien to Jewry were accompanied by the assimilation of not only language and culture, but also vicious morals.
The growth of prostitution among Jews of the first wave of mass emigration from Eastern Europe to England and the USA (1880s), when the sudden rejection of the traditional way of life and related moral ideas was not compensated by integration in the new environment and assimilation of its values, is especially noticeable.
Various, but related factors – the growth of anti-Semitism, urbanization, impoverishment, the loss of traditional religious and moral ideas – contributed to the spread of prostitution among Jews in many countries (in Russia and other European countries, in Argentina, the USA, North and South Africa, Turkey etc.).

In the 19th century the so-called commercial prostitution was widespread, among the organizers of which there were many Jews. This phenomenon was used and in every possible way exaggerated by anti-Semitic propaganda. The English scientist M. Ryan wrote in the book Philosophy of Marriage (London, 1839) about the emergence of commercial prostitution in London: “… the hellish process continues to intensify, especially in the eastern part of the city, and is carried out mainly by Jews.

These traders of white goods trap young girls in their lairs of lawlessness, and then sell them to disgusting libertines … “According to statistics published in 1867 by the Paris monthly” Archive Israelite de France “, among prostitutes in Paris, London, Brussels, In Hamburg, Vienna, Warsaw and Krakow, the percentage of Jews was significantly higher than non-Jews. Commercial prostitution has received a new incentive in connection with the settlement of vast territories in the United States, Argentina, Brazil, South Africa.

Information about Jewish pimps who married Jewish girls from Eastern Europe who wanted to escape from poverty and lack of rights, took them to South America and forced them to sell their bodies there, are preserved in the records of court hearings in the archives of large cities (Berlin, Hamburg, London and others). In 1900, a total of 578 pimps were arrested in these cities, of which 214 (37%) were Jews.

Such a high percentage of Jews among those arrested is explained by the fact that Jewish organizations were constantly fighting prostitution and ruthlessly extradited pimps to the police. Most Jewish pimps came from cities and towns in Eastern Europe. Especially a lot of them acted in Argentina. Expelled from the community, these “unclean” created their own organization “Zvi Migdal”, which had a separate synagogue and cemetery in Buenos Aires.

The spread of prostitution among the Jews of the Russian Empire was also associated with the pogroms of 1881–82, with the eviction of Jews from the villages, which deprived about half a million people of livelihood with the expulsion of Jews from Moscow (1891) and other anti-Jewish actions. There are facts when Jewish girls from the Pale of Permit obtained official permission to engage in prostitution – the “yellow ticket”, thanks to which they received the right to live in St. Petersburg and Moscow, where they wanted to get higher education.

Big cities became centers of prostitution. In 1872, in Warsaw, Jewish women made up 70% of women who had a “yellow ticket”; in Vilna in 1873 – 47%, in Lviv and Krakow in 1874 – 27%. In 30 of the 36 brothels operating in 1889 in the Kherson province, Jewish women were also kept. The leaders of the Jewish communities of Warsaw have repeatedly appealed to various authorities with complaints about the unhindered activity of pimps who transported women seduced by them abroad. Jewish communities everywhere struggled with prostitution and pimping. In 1905, in Warsaw, Jewish workers (mostly members of the Bund) staged the rout of Jewish brothels and clandestine dens (the so-called Alphonse Pogrom); among the dead were Jewish pimps.

Mass political protests against “white slavery” took place in New York in 1900–1901, in Chicago in 1909, in Buenos Aires in 1930. In the struggle against prostitution, Jewish communities resorted to cherem and ostracism. Jewish public figures, including C.J. G. Montefiore and S. Cohen (Secretary of the Jewish Association for the Protection of Girls and Women), played a significant role in this struggle. A study of prostitution among Jews in Galicia in 1903 found women prostitutes from orthodox families.

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Under the conditions of Galut, where Jews lived within the community, and their lifestyle was determined by the strict rules of Halacha and tradition, extramarital affairs among Jews were much rarer than among the non-Jewish population. Any extramarital affairs were considered as prostitution (beylate is bitter); The rabbis strictly condemned all manifestations of sexual licentiousness in the Jewish community. Communities have made numerous decisions to combat any form of prostitution.

The ties between Jews and non-Jews (or Jews and non-Jews) were particularly sharply condemned, since in most countries they were banned by the laws of the state and the church and could therefore cause persecution of the entire community. In some countries, Jews found sexually involved with Christians were punished by death. So, in 1498 in Rome, a certain Jew was quartered for his connection with a non-Jew. In Aragon, there were cases when young men convicted of non-Jews were expelled from their parents’ houses.

Despite the isolated life of Jews in the Middle Ages, it was impossible to completely prevent the influence of the surrounding population on Jews. In countries where morality was not too strict (Spain, Italy, North African countries), Jewish communities were sometimes forced to take special orders to protect Jews from sexual licentiousness.

Jewish communities have never tolerated the existence of prostitution among Jews, especially commercial organized prostitution. They vigorously opposed any attempt to open a brothel in the Jewish quarter. There is information about brothels that were closed by order of Jewish communities in various cities of Germany and France in the 17-18 centuries. Jewish homeowners who provided premises for brothels were heavily fined.

Every Jew who found out about such a case was obliged to report the community to him. Although Jewish protests against the opening of brothels in Jewish quarters were not always successful, in some cases the Jews managed to get them transferred to another place. In many countries, the presence of brothels within the city was prohibited by law, so they were located on the outskirts, sometimes intentionally (sometimes, incidentally, by accident) near Jewish quarters.

In Central Europe, a Jewish woman who wanted official permission from the authorities to engage in prostitution usually left the community and was baptized. In Eastern Europe, where the traditional Jewish way of life remained until the 19th century, there was virtually no prostitution among Jews.

The decline of the traditional way of life significantly shook the foundations of the sexual morality of East European Jewry.

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What was prostitution in ancient Rome? In fact, this activity has constantly evolved both in the era of the Republic and in the time of the Empire. In addition, it is quite clear that the “oldest profession in the world” appeared at the very moment of the city’s inception.

The famous comedian Plautus (254-184 BC) clearly outlined this approach to prostitution in one of his many texts: “No one objects, no one forbids you to buy what is sold if you have money. Nobody forbids anyone to go to the street where prostitutes are. Make love with whoever you want, the main thing is that you do not interfere in other people’s private affairs. I mean, you should stay away from married women, widows, virgins, as well as men and boys from the families of Roman citizens. ”
Even Cato the Elder himself (also called the “Censor” for defending Roman honor and morality) looked positively at the existence of brothels. Once he congratulated a young man leaving Lupanaria, because these actions of the young man helped him to avoid harassing any matron. The same Herreros in her work “Follow me: in the footsteps of prostitutes in ancient Rome” says that “even married men are justified” when they maintain sexual relations with prostitutes, because they even “heal their marriage”.
However, although prostitution was considered a necessary evil, women of easy virtue who “thus earned their living” were despised by ordinary citizens.
So how did a Roman woman turn into a prostitute? Usually, both in the era of the Republic and in the time of the Empire, libertines came from the poorest families, leaving them without proper attention immediately after birth. It could also be poor beggars, slaves who were simply forced to sell their bodies, or criminals. Nevertheless, according to Herreros, there were free urban women who simply liked a similar lifestyle, as well as raped girls who choose this job after being abused.

In addition, representatives of the ancient profession were also divided into various categories. The courtesans were considered above all others. They were luxury prostitutes, beautiful, sophisticated, with good manners who could spend months with their regular customers. They were respected by the men who hired them, and they were even allowed to participate in male conversations, expressing their opinions (something completely impossible for all other prostitutes).
At the same time, they should have shown their client the same respect that they would have shown to their husbands, behavior that is not characteristic of other prostitutes.
This was followed by the housewives of the taverns or inns, women who were not prostitutes as such, but who, managing the tavern or inn, were not averse to earning money, maintaining sexual relations with their clients. And it is no accident that the Romans usually associated the profession of innkeeper with the occupation of a prostitute. These women were most often married, but their husbands were completely indifferent to what they were doing. The latter category included young girls who did not have money to live on. Or slave sex workers in brothels.
Depending on the category of the prostitute, clients usually paid them from two to sixteen aces (which corresponded to one silver denarius) for the sexual services rendered. The main condition has always been the delivery of money in advance. To understand how much this “service” cost, let’s say that Roman legionnaires received at the beginning of the second century a salary of 300 denarii per year.

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