הלכות איסורי ביאה כ״בForbidden Intercourse 22

Halacha 1א׳

אָסוּר לְהִתְיַחֵד עִם עֶרְוָה מִן הָעֲרָיוֹת בֵּין זְקֵנָה בֵּין יַלְדָּה שֶׁדָּבָר זֶה גּוֹרֵם לְגַלּוֹת עֶרְוָה. חוּץ מֵהָאֵם עִם בְּנָהּ וְהָאָב עִם בִּתּוֹ וְהַבַּעַל עִם אִשְׁתּוֹ נִדָּה. וְחָתָן שֶׁפֵּרְסָה אִשְׁתּוֹ נִדָּה קֹדֶם שֶׁיִּבְעל אָסוּר לְהִתְיַחֵד עִמָּהּ אֶלָּא הִיא יְשֵׁנָה בֵּין הַנָּשִׁים וְהוּא יָשֵׁן בֵּין הָאֲנָשִׁים. וְאִם בָּא עָלֶיהָ בִּיאָה רִאשׁוֹנָה וְאַחַר כָּךְ נִטְמֵאת מֻתָּר לְהִתְיַחֵד עִמָּהּ:

It is forbidden to be secluded with one of the women forbidden as sexual relations, whether old or young, since this thing brings about the uncovering of nakedness — except a mother with her son, a father with his daughter, and a husband with his wife who is a menstruant. And a bridegroom whose wife began to menstruate before he had come to her is forbidden to be secluded with her; rather, she sleeps among the women and he sleeps among the men. But if he had already come to her the first time and she became impure afterwards, he is permitted to be secluded with her.

Halacha 2ב׳

לֹא נֶחְשְׁדוּ יִשְׂרָאֵל עַל מִשְׁכַּב זָכוּר וְעַל הַבְּהֵמָה. לְפִיכָךְ אֵין אָסוּר לְהִתְיַחֵד עִמָּהֶן. וְאִם נִתְרַחֵק אֲפִלּוּ מִיִּחוּד זָכוּר וּבְהֵמָה הֲרֵי זֶה מְשֻׁבָּח. וּגְדוֹלֵי הַחֲכָמִים הָיוּ מַרְחִיקִין הַבְּהֵמָה כְּדֵי שֶׁלֹּא יִתְיַחֲדוּ עִמָּהּ. וְאִסּוּר יִחוּד הָעֲרָיוֹת מִפִּי הַקַּבָּלָה:

Israel is not suspected of lying with a male or with an animal; therefore it is not forbidden to be secluded with them. And if a man keeps himself far even from seclusion with a male or with an animal, this is praiseworthy. The greatest of the Sages would keep an animal at a distance so that they should not be secluded with it. And the prohibition of seclusion with the forbidden relations is from the received tradition.

Halacha 3ג׳

כְּשֶׁאֵרַע מַעֲשֶׂה אַמְנוֹן וְתָמָר גָּזַר דָּוִד וּבֵית דִּינוֹ עַל יִחוּד פְּנוּיָה. וְאַף עַל פִּי שֶׁאֵינָהּ עֶרְוָה בִּכְלַל יִחוּד עֲרָיוֹת הִיא. וְשַׁמַּאי וְהִלֵּל גָּזְרוּ עַל יִחוּד כּוּתִית. נִמְצָא כָּל הַמִּתְיַחֵד עִם אִשָּׁה שֶׁאָסוּר לְהִתְיַחֵד עִמָּהּ בֵּין יִשְׂרְאֵלִית בֵּין כּוּתִית מַכִּין אֶת שְׁנֵיהֶן מַכַּת מַרְדּוּת הָאִישׁ וְהָאִשָּׁה. וּמַכְרִיזִין עֲלֵיהֶן. חוּץ מֵאֵשֶׁת אִישׁ שֶׁאַף עַל פִּי שֶׁאָסוּר לְהִתְיַחֵד עִמָּהּ אִם נִתְיַחֵד אֵין לוֹקִין. שֶׁלֹּא לְהוֹצִיא לַעַז עָלֶיהָ שֶׁזִּנְּתָה וְנִמְצְאוּ מוֹצִיאִין לַעַז עַל הַבָּנִים שֶׁהֵן מַמְזֵרִים:

When the incident of Amnon and Tamar occurred, David and his court decreed against seclusion with an unmarried woman — and although she is not one of the forbidden relations, she is included in the seclusion of the forbidden relations. And Shammai and Hillel decreed against seclusion with a gentile woman. It follows that anyone who is secluded with a woman with whom it is forbidden to be secluded, whether an Israelite woman or a gentile woman, they administer to the two of them stripes for rebelliousness, to the man and to the woman, and they make proclamation concerning them — except a married woman, for although it is forbidden to be secluded with her, if he was secluded with her they are not flogged, so as not to put out a slander against her that she has committed adultery, and so put out a slander against the children that they are mamzerim, the offspring of a forbidden union.