## Avodah Zarah Daf 25b

###### Avodah Zarah 25b:1
[Avodah Zarah 25b:1](https://torahapp.org/share/book/Avodah%20Zarah/r/25b:1)

אֶלָּא בִּתְלָתָא. דִּכְוָותַהּ גַּבֵּי יִשְׂרָאֵל, בִּפְרוּצִים מִי שְׁרֵי? וְהָתְנַן: ״אֲבָל אִשָּׁה אַחַת מִתְיַיחֶדֶת עִם שְׁנֵי אֲנָשִׁים״, וְאָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: לֹא שָׁנוּ אֶלָּא בִּכְשֵׁרִים, אֲבָל בִּפְרוּצִים אֲפִילּוּ עֲשָׂרָה נָמֵי לָא. מַעֲשֶׂה הָיָה וְהוֹצִיאוּהָ עֲשָׂרָה בְּמִטָּה!

**William Davidson Edition - English:**
**Rather,** the mishna is referring to a case **in** which a woman secludes herself with **three** gentiles. The Gemara asks: **Is** this **permitted in the corresponding** situation **involving Jews steeped** in sexual immorality? **But didn’t we learn** in a mishna (*Kiddushin* 80b): **But one woman may be secluded with two men; and Rav Yehuda says** that **Shmuel says: They taught** this *halakha* **only with regard to** men of **fit** morals; **but with regard to** those **steeped** in sexual immorality, she **may not** be secluded **even with ten** men. **There was an incident where ten** men **carried** a woman **out** of the city **on a bier,** as though she were dead, and they engaged in intercourse with her.


###### Avodah Zarah 25b:2
[Avodah Zarah 25b:2](https://torahapp.org/share/book/Avodah%20Zarah/r/25b:2)

לָא, צְרִיכָא בְּאִשְׁתּוֹ עִמּוֹ. גּוֹי אֵין אִשְׁתּוֹ מְשַׁמַּרְתּוֹ, אֲבָל יִשְׂרָאֵל אִשְׁתּוֹ מְשַׁמַּרְתּוֹ.

**William Davidson Edition - English:**
The Gemara answers: **No,** the ruling of the mishna here is **necessary in** a case where the gentile’s **wife is with him.** The difference between the two rulings is that in the case of **a gentile,** it is assumed that **his wife does not guard him** against sinning with another, **but** with regard to **a Jew, his wife does guard him** against sinning with another.


###### Avodah Zarah 25b:3
[Avodah Zarah 25b:3](https://torahapp.org/share/book/Avodah%20Zarah/r/25b:3)

וְתִיפּוֹק לֵיהּ מִשּׁוּם שְׁפִיכוּת דָּמִים! אָמַר רַבִּי יִרְמְיָה: בְּאִשָּׁה חֲשׁוּבָה עָסְקִינַן, דְּמִירַתְתִי מִינַּהּ. רַב אִידִי אָמַר: אִשָּׁה כְּלֵי זַיְינָהּ עָלֶיהָ.

**William Davidson Edition - English:**
§ The mishna teaches that a woman may not seclude herself with a gentile due to the concern that they might engage in illicit sexual relations. The Gemara challenges: **And let us derive** that a woman may not seclude herself with a gentile **due to** the concern about **bloodshed.** The Gemara cites two responses. **Rabbi Yirmeya says: We are dealing with a distinguished woman,** whom gentiles will not kill, **as they are fearful of her** status. Nevertheless, there is a concern with regard to illicit sexual relations. **Rav Idi bar Avin says: A woman** carries **her weapons upon her.** In other words, there is no need to be concerned that a woman might be killed by gentiles; rather, the very fact that she is a woman protects her, as they would most likely rape her and not kill her.


###### Avodah Zarah 25b:4
[Avodah Zarah 25b:4](https://torahapp.org/share/book/Avodah%20Zarah/r/25b:4)

מַאי בֵּינַיְיהוּ? אִיכָּא בֵּינַיְיהוּ: אִשָּׁה חֲשׁוּבָה בֵּין אֲנָשִׁים, וְשֶׁאֵינָהּ חֲשׁוּבָה בֵּין הַנָּשִׁים.

**William Davidson Edition - English:**
The Gemara asks: **What is** the practical difference **between** these two answers? **The Gemara answers:** The difference **between them** is with regard to **a woman who is distinguished among men** due to her political position, **but is not distinguished among the women,** i.e., she is unattractive. According to Rabbi Yirmeya, there is no concern that she will be killed, as she is distinguished, nor is there a concern that they will engage in illicit sexual relations. Therefore, it would be permitted for her to seclude herself with them. By contrast, as Rav Idi bar Avin stated his explanation in general terms, he evidently holds that the concern of illicit sexual relations always applies, regardless of the woman’s appearance.


###### Avodah Zarah 25b:5
[Avodah Zarah 25b:5](https://torahapp.org/share/book/Avodah%20Zarah/r/25b:5)

תַּנְיָא כְּוָותֵיהּ דְּרַב אִידִי בַּר אָבִין: הָאִשָּׁה, אַף עַל פִּי שֶׁהַשָּׁלוֹם עִמָּהּ, לֹא תִּתְיַיחֵד עִמָּהֶן, מִפְּנֵי שֶׁחֲשׁוּדִין עַל הָעֲרָיוֹת.

**William Davidson Edition - English:**
The Gemara notes that it **is taught** in a *baraita* **in accordance with** the opinion **of Rav Idi bar Avin:** With regard to **a woman, even though her protection** accompanies **her,** i.e., she is not in danger of being killed, she **may not seclude herself with** gentiles **because they are suspected of** engaging in **forbidden sexual relations.**


###### Avodah Zarah 25b:6
[Avodah Zarah 25b:6](https://torahapp.org/share/book/Avodah%20Zarah/r/25b:6)

לֹא יִתְיַיחֵד אָדָם עִמָּהֶן. תָּנוּ רַבָּנַן: יִשְׂרָאֵל שֶׁנִּזְדַּמֵּן לוֹ גּוֹי בַּדֶּרֶךְ — טוֹפְלוֹ לִימִינוֹ. רַבִּי יִשְׁמָעֵאל בְּנוֹ שֶׁל רַבִּי יוֹחָנָן בֶּן בְּרוֹקָה אוֹמֵר: בְּסַיִיף — טוֹפְלוֹ לִימִינוֹ, בְּמַקֵּל — טוֹפְלוֹ לִשְׂמֹאלוֹ.

**William Davidson Edition - English:**
§ The mishna further teaches that **a person may not seclude himself with** gentiles because they are suspected of bloodshed. **The Sages taught: A Jew who encounters a gentile on the road** and continues his travels with him should **position** the gentile **to his right,** so that the Jew’s dominant hand is closest to the gentile, which will enable him to defend himself against a potential attack. **Rabbi Yishmael, son of Rabbi Yoḥanan ben Beroka, says:** If the gentile is armed **with a sword,** the Jew **positions him to his right,** because a blade is usually carried on one’s left side. But if the gentile is armed **with a stick,** the Jew should **steer him to his left,** as a stick is usually carried in one’s right hand. By walking on the same side as the gentile’s weapon, the Jew can best prevent him from drawing it.


###### Avodah Zarah 25b:7
[Avodah Zarah 25b:7](https://torahapp.org/share/book/Avodah%20Zarah/r/25b:7)

הָיוּ עוֹלִין בְּמַעֲלֶה אוֹ יוֹרְדִין בִּירִידָה, לֹא יְהֵא יִשְׂרָאֵל לְמַטָּה וְגוֹי לְמַעְלָה, אֶלָּא יִשְׂרָאֵל לְמַעְלָה וְגוֹי לְמַטָּה, וְאַל יָשׁוּחַ לְפָנָיו, שֶׁמָּא יָרוֹץ אֶת גּוּלְגׇּלְתּוֹ.

**William Davidson Edition - English:**
The Gemara continues: If the Jew and gentile **were ascending an incline or descending a decline, the Jew should not be** positioned **below while the gentile** is **above,** so that the gentile will not have the advantage of height if he decides to attack. **Rather, the Jew** should be located **above while the gentile** is **below. And** the Jew **should not bend** down **before him, lest** the gentile **break his skull.**


###### Avodah Zarah 25b:8
[Avodah Zarah 25b:8](https://torahapp.org/share/book/Avodah%20Zarah/r/25b:8)

שְׁאָלוֹ לְהֵיכָן הוֹלֵךְ — יַרְחִיב לוֹ אֶת הַדֶּרֶךְ, כְּדֶרֶךְ שֶׁעָשָׂה יַעֲקֹב אָבִינוּ לְעֵשָׂו הָרָשָׁע, דִּכְתִיב: ״עַד אֲשֶׁר אָבֹא אֶל אֲדֹנִי שֵׂעִירָה״,

**William Davidson Edition - English:**
Furthermore, if the gentile **asks him where he is going,** the Jew should **extend the journey** when relating his destination **to him,** i.e., he should claim that he is traveling to a place beyond his actual destination, **in the manner that Jacob our father did to the wicked Esau. As it is written** that Jacob said to Esau: “Let my lord pass over before his servant and I will journey on gently, according to the pace of the cattle that are before me and according to the pace of the children, **until I come unto my lord unto Seir”** (Genesis 33:14).


###### Avodah Zarah 25b:9
[Avodah Zarah 25b:9](https://torahapp.org/share/book/Avodah%20Zarah/r/25b:9)

וּכְתִיב: ״וְיַעֲקֹב נָסַע סֻכֹּתָה״.

**William Davidson Edition - English:**
The Gemara continues: **And it is written** subsequently: **“And Jacob journeyed to Succoth,** and built himself a house” (Genesis 33:17). Rather than meeting Esau in Seir, Jacob traveled to the nearer location of Succoth. Telling a gentile that one is traveling to a farther destination might cause the gentile to defer his attack due to the assumption that he has a longer period of time to plan and execute it. As a result of the delay, the Jew has a better chance of reaching his true destination safely.


###### Avodah Zarah 25b:10
[Avodah Zarah 25b:10](https://torahapp.org/share/book/Avodah%20Zarah/r/25b:10)

מַעֲשֶׂה בְּתַלְמִידֵי רַבִּי עֲקִיבָא שֶׁהָיוּ הוֹלְכִים לִכְזִיב, פָּגְעוּ בָּהֶן לִיסְטִים, אָמְרוּ לָהֶן: לְאָן אַתֶּם הוֹלְכִים? אָמְרוּ לָהֶן: לְעַכּוֹ. כֵּיוָן שֶׁהִגִּיעוּ לִכְזִיב, פֵּירְשׁוּ. אָמְרוּ לָהֶן: תַּלְמִידֵי מִי אַתֶּם? אָמְרוּ לָהֶן: תַּלְמִידֵי רַבִּי עֲקִיבָא. אָמְרוּ לָהֶן: אַשְׁרֵי רַבִּי עֲקִיבָא וְתַלְמִידָיו שֶׁלֹּא פָּגַע בָּהֶן אָדָם רַע מֵעוֹלָם.

**William Davidson Edition - English:**
The Gemara illustrates this idea through a relevant story. **An incident** occurred **involving** several **students of Rabbi Akiva who were traveling to Keziv.** Along the way, **bandits encountered them** and **said to them: Where are you going?** Rabbi Akiva’s students **said to them: To Akko. Once they reached Keziv,** Rabbi Akiva’s students **separated** from the bandits. At this point the bandits **said to them: Whose students are you?** The students **said to** the bandits: We are **students of Rabbi Akiva.** The bandits **said to them: Fortunate are Rabbi Akiva and his students, as they were never harmed by an evil person.** The bandits were impressed with the wisdom that the students demonstrated in evading harm.


###### Avodah Zarah 25b:11
[Avodah Zarah 25b:11](https://torahapp.org/share/book/Avodah%20Zarah/r/25b:11)

רַב מְנַשֶּׁה הֲוָה אָזֵל

**William Davidson Edition - English:**
The Gemara relates another incident: **Rav Menashe was traveling**