## Kiddushin Daf 81a

###### Kiddushin 81a:1
[Kiddushin 81a:1](https://torahapp.org/share/book/Kiddushin/r/81a:1)

לְאַתְרוֹיֵי בֵּיהּ.

**William Davidson Edition - English:**
how **to warn him** not to engage in intercourse with her, since that would neutralize the effectiveness of the examination of the waters.


###### Kiddushin 81a:2
[Kiddushin 81a:2](https://torahapp.org/share/book/Kiddushin/r/81a:2)

אָמַר רַב יְהוּדָה אָמַר רַב: לֹא שָׁנוּ אֶלָּא בָּעִיר, אֲבָל בַּדֶּרֶךְ – עַד שֶׁיִּהְיוּ שְׁלֹשָׁה, שֶׁמָּא יִצְטָרֵךְ אֶחָד מֵהֶם לְהַשְׁתִּין, וְנִמְצָא אֶחָד מִתְיַיחֵד עִם הָעֶרְוָה. נֵימָא מְסַיַּיע לֵיהּ: מוֹסְרִים לוֹ שְׁנֵי תַּלְמִידֵי חֲכָמִים שֶׁמָּא יָבֹא עָלֶיהָ בַּדֶּרֶךְ. תְּרֵי וְאִיהוּ, הָא תְּלָתָא! הָתָם כִּי הֵיכִי דְּנִיהְווֹ עֲלֵיהּ סָהֲדִי.

**William Davidson Edition - English:**
**Rav Yehuda says** that **Rav says:** The Sages **taught** that two men may seclude themselves with one woman **only in a city,** where others are present, **but on the road** it is not permitted **unless there are three.** Why are two men insufficient on the road? **Perhaps one of them will need to urinate** and will walk away, **and it will turn out that one** person **will be secluded with a woman forbidden to him.** The Gemara suggests: Shall **we say** the mishna quoted above **supports him: They provide him with two Torah scholars** to accompany them **lest he engage in sexual intercourse with her along the way? He and two** Torah scholars **are three,** which indicates that there is a requirement for three men when they are traveling. The Gemara answers: That is no proof, as **there,** in the case of the *sota*, there is a requirement for an additional two men **in order that they should** serve as **witnesses about him,** to testify whether or not he engaged in intercourse with her along the way.


###### Kiddushin 81a:3
[Kiddushin 81a:3](https://torahapp.org/share/book/Kiddushin/r/81a:3)

רַב וְרַב יְהוּדָה הֲווֹ קָאָזְלִי בְּאוֹרְחָא, הֲוָה קָאָזְלָא הַהִיא אִתְּתָא קַמַּיְיהוּ. אֲמַר לֵיהּ רַב לְרַב יְהוּדָה: דַּל כַּרְעָיךְ מִקַּמֵּי גֵיהִנָּם. אֲמַר לֵיהּ: וְהָא מָר הוּא דְּאָמַר בִּכְשֵׁרִים שַׁפִּיר דָּמֵי! אֲמַר לֵיהּ: מִי יֵימַר דְּבִכְשֵׁרִים כְּגוֹן אֲנָא וְאַתְּ? אֶלָּא כְּגוֹן מַאי? כְּגוֹן רַבִּי חֲנִינָא בַּר פַּפֵּי וַחֲבֵירָיו.

**William Davidson Edition - English:**
The Gemara relates: **Rav and Rav Yehuda were walking along the way,** and **a certain woman was walking ahead of them. Rav said to Rav Yehuda: Raise your feet** and walk quickly **away from Gehenna** so that we do not remain secluded with her. Rav Yehuda **said to him: But wasn’t it** you, **Master, who said that** it is **permitted** in the case **of** men of **fit** morals? Rav **said to him: Who says** that I referred **to** men of **fit** morals **such as you and me?** Rav Yehuda responded: **Rather, such as whom?** Rav answered: **Such as Rabbi Ḥanina bar Pappi and his colleagues,** who have proven that they can withstand temptation (see 39b). All other people are not trusted in this matter.


###### Kiddushin 81a:4
[Kiddushin 81a:4](https://torahapp.org/share/book/Kiddushin/r/81a:4)

אָמַר רַב: מַלְקִין עַל יִיחוּד, וְאֵין אוֹסְרִין עַל הַיִּיחוּד. אָמַר רַב אָשֵׁי: לָא אֲמַרַן אֶלָּא בְּיִיחוּד פְּנוּיָה, אֲבָל בְּיִיחוּד דְּאֵשֶׁת אִישׁ – לָא, שֶׁלֹּא תְּהֵא מוֹצִיא לַעַז עַל בָּנֶיהָ.

**William Davidson Edition - English:**
**Rav says:** The court **flogs** a man **due to** his being **secluded** with a woman. But a wife **is not forbidden** to her husband, and an unmarried woman is not prohibited from marrying a priest **due to** being **secluded,** as it cannot be stated definitively that the secluded pair engaged in sexual intercourse. **Rav Ashi says: We stated** the *halakha* that one is flogged **due to** being **secluded only** with **an unmarried** woman, **but for** being **secluded** with **a married woman,** one is **not** flogged. Why not? It is **so that there should not be rumors spread concerning her children.** If the secluded pair is flogged, everyone will assume that they engaged in intercourse, and people will consider her children to be *mamzerim*, whereas in fact they were flogged only for being secluded.


###### Kiddushin 81a:5
[Kiddushin 81a:5](https://torahapp.org/share/book/Kiddushin/r/81a:5)

מָר זוּטְרָא מַלְקֵי וּמַכְרֵיז. אֲמַר לֵיהּ רַב נַחְמָן מִפַּרְהַטְיָא לְרַב אָשֵׁי: מָר נָמֵי לַילְקֵי וְלַכְרֵיז! אֲמַר לֵיהּ: אִיכָּא דְּשָׁמַע בְּהָא וְלָא שָׁמַע בְּהָא.

**William Davidson Edition - English:**
The Gemara relates: **Mar Zutra would** even **flog** one who was secluded with a married woman, **and he would proclaim** the reason for the punishment. **Rav Naḥman from Parhatya said to Rav Ashi: Let the Master also flog and proclaim** the reason. Rav Ashi **said to him:** I am hesitant to do so, in case **there are those who hear about this,** i.e., the flogging, **and do not hear about that,** i.e., the reason for the flogging.


###### Kiddushin 81a:6
[Kiddushin 81a:6](https://torahapp.org/share/book/Kiddushin/r/81a:6)

אָמַר רַב: מַלְקִין עַל לֹא טוֹבָה הַשְּׁמוּעָה, שֶׁנֶּאֱמַר: ״אַל בָּנָי כִּי לוֹא טוֹבָה הַשְּׁמֻעָה״. מָר זוּטְרָא מוֹתֵיב לֵהּ אַפְסֵירָה עַל כַּתְפֵּיהּ וּמַקְרֵי לֵיהּ: ״אַל בָּנָי״

**William Davidson Edition - English:**
**Rav says:** The court **flogs** one **due to** his being the subject of **a bad rumor,** meaning that not only is a person flogged when the facts have been ascertained, but even when he has only reportedly committed transgressions he may be flogged. **As it is stated: “No, my sons, for it is no good report”** (I Samuel 2:24). When **Mar Zutra** would flog a person for being the subject of a bad rumor, **he would place** the **bridle** of a donkey **on** the person’s **shoulders and recite before him** when administering lashes: **“No, my sons,** for it is no good report,” so that people would know why he was being flogged.


###### Kiddushin 81a:7
[Kiddushin 81a:7](https://torahapp.org/share/book/Kiddushin/r/81a:7)

אָמַר רַבָּה: בַּעְלָהּ בָּעִיר – אֵין חוֹשְׁשִׁין מִשּׁוּם יִיחוּד. אָמַר רַב יוֹסֵף: פֶּתַח פָּתוּחַ לִרְשׁוּת הָרַבִּים – אֵין חוֹשְׁשִׁין מִשּׁוּם יִיחוּד. רַב בִּיבִי אִיקְּלַע לְבֵי רַב יוֹסֵף. בָּתַר דִּכְרַךְ רִיפְתָּא אֲמַר לְהוּ: שְׁקוּלוּ דַּרְגָּא מִתּוּתֵי בִּיבִי. וְהָא אָמַר רַבָּה: בַּעְלָהּ בָּעִיר – אֵין חוֹשְׁשִׁין מִשּׁוּם יִיחוּד! שָׁאנֵי רַב בִּיבִי דְּשׁוֹשְׁבִינְתֵּיהּ הֲוַאי וְגָיְיסָא בֵּיהּ.

**William Davidson Edition - English:**
**Rabba says:** If a woman’s **husband is in town, there is no concern due to** her being **secluded** with a man. People are afraid to sin with her, since they cannot be sure when her husband will return. **Rav Yosef says:** If there is **an open entrance to the public domain there is no concern due to** being **secluded.** The Gemara relates: **Rav Beivai arrived at Rav Yosef’s house. After he wrapped** his **bread,** i.e., ate his meal, he **said to** the members of the household: **Remove the ladder from beneath Beivai,** who was going to sleep in the upper story, so that he not be able to climb down, due to the prohibition of being secluded with Rav Yosef’s wife. The Gemara asks: **But doesn’t Rabba say:** If **her husband is in town, there is no concern due to** her being **secluded** with a man? The Gemara answers: **Rav Beivai is different, since** Rav Yosef’s wife **was his friend and she was familiar with him,** and therefore there was more cause for concern.


###### Kiddushin 81a:8
[Kiddushin 81a:8](https://torahapp.org/share/book/Kiddushin/r/81a:8)

אָמַר רַב כָּהֲנָא: אֲנָשִׁים מִבַּחוּץ וְנָשִׁים מִבִּפְנִים – אֵין חוֹשְׁשִׁין מִשּׁוּם יִיחוּד. אֲנָשִׁים מִבִּפְנִים וְנָשִׁים מִבַּחוּץ – חוֹשְׁשִׁין מִשּׁוּם יִיחוּד.

**William Davidson Edition - English:**
**Rav Kahana says:** If the **men** are located **on the outside,** i.e., in the outer room, **and the women in the inside,** i.e., in the inner room, **there is no concern due to** being **secluded.** Even if one of the men were to enter the inner room, he would be seen by the other men. By contrast, if there were **men in the inside and women on the outside, there is a concern due to** being **secluded,** since one of the men can claim that he is leaving and in fact join the women.


###### Kiddushin 81a:9
[Kiddushin 81a:9](https://torahapp.org/share/book/Kiddushin/r/81a:9)

בְּמַתְנִיתָא תָּנָא אִיפְּכָא. אָמַר אַבָּיֵי: הַשְׁתָּא דְּאָמַר רַב כָּהֲנָא הָכִי וְתָנָא מַתְנִיתָא אִיפְּכָא, אֲנָא נַעֲבֵיד לְחוּמְרָא.

**William Davidson Edition - English:**
The Gemara comments: **The opposite was taught in a *baraita*,** that if the men are on the outside and the women are inside there is concern due to being secluded, as one of the men might venture inside without being noticed, but if the men are inside and the women are outside, he knows that one of the other men might go out through the women’s quarters at any time, and therefore there is no concern due to being secluded. **Abaye said: Now that Rav Kahana has said** the *halakha* in **this** manner **and a *baraita* teaches the opposite, we shall act stringently** in both cases.


###### Kiddushin 81a:10
[Kiddushin 81a:10](https://torahapp.org/share/book/Kiddushin/r/81a:10)

אַבָּיֵי דָּיַיר גּוּלְפֵי. רָבָא דָּיַיר קְנֵה. אָמַר אָבִין: סְקָבָא דְשַׁתָּא רִיגְלָא.

**William Davidson Edition - English:**
**Abaye** would **arrange rows** of **pitchers** between the men and women, so that they would not be able to cross from one area to the other without making noise. **Rava** would **arrange rows** of **reeds** to prevent passage. **Avin said: The wound [*sakva*],** i.e., the vulnerable point, **of the year** is **the Festival,** since men and women would come together on these joyous occasions, and this would lead to sin.


###### Kiddushin 81a:11
[Kiddushin 81a:11](https://torahapp.org/share/book/Kiddushin/r/81a:11)

הָנָךְ שְׁבוּיָיתָא דַּאֲתַאי לִנְהַרְדְּעָא. אַסְּקִינְהוּ לְבֵי רַב עַמְרָם חֲסִידָא, אַשְׁקוּלוּ דַּרְגָּא מִקַּמַּיְיהוּ. בַּהֲדֵי דְּקָא חָלְפָה חֲדָא מִנַּיְיהוּ נְפַל נְהוֹרָא בְּאִיפּוּמָּא. שַׁקְלֵיהּ רַב עַמְרָם לְדַרְגָּא דְּלָא הֲווֹ יָכְלִין בֵּי עַשְׂרָה לְמִדְלְיֵיהּ, דַּלְיֵיהּ לְחוֹדֵיהּ, סָלֵיק וְאָזֵיל.

**William Davidson Edition - English:**
§ The Gemara relates: **Those captive** women **who were brought to Neharde’a,** where they were redeemed, **were brought up to the house of Rav Amram the Pious. They removed the ladder from before them** to prevent men from climbing up after them to the attic where they were to sleep. **When one of them passed** by the entrance to the upper chamber, it was as though **a light shone in the aperture** due to her great beauty. Out of his desire for her, **Rav Amram grabbed a ladder that ten** men **together could not lift, lifted it on his own** and **began climbing.**


###### Kiddushin 81a:12
[Kiddushin 81a:12](https://torahapp.org/share/book/Kiddushin/r/81a:12)

כִּי מְטָא לְפַלְגָא [דְּ]דַרְגָּא אִיפְּשַׁח, רְמָא קָלָא: נוּרָא בֵּי עַמְרָם! אֲתוֹ רַבָּנַן, אֲמַרוּ לֵיהּ: כַּסֵּיפְתִּינַן. אֲמַר לְהוּ: מוּטָב תִּיכַּסְפוּ בֵּי עַמְרָם בְּעָלְמָא הָדֵין וְלָא תִּיכַּסְפוּ מִינֵּיהּ לְעָלְמָא דְּאָתֵי. אַשְׁבְּעֵיהּ דְּיִנְפַּק מִינֵּיהּ, נְפַק מִינֵּיהּ כִּי עַמּוּדָא דְנוּרָא. אֲמַר לֵיהּ: חֲזִי, דְּאַתְּ נוּרָא וַאֲנָא בִּישְׂרָא, וַאֲנָא עֲדִיפְנָא מִינָּךְ.

**William Davidson Edition - English:**
**When he was halfway** up **the ladder, he strengthened** his legs against the sides of the ladder to stop himself from climbing further, **raised his voice,** and cried out: There is **a fire in the house of Amram.** Upon hearing this, **the Sages came** and found him in that position. **They said to him: You have embarrassed us,** since everyone sees what you had intended to do. Rav Amram **said to them: It is better that you be shamed in Amram’s house in this world, and not be ashamed of him in the World-to-Come. He took an oath that** his evil inclination **should emerge from him, and** an apparition **similar to a pillar of fire emerged from him. He said to** his evil inclination: **See, as you are fire and I am** mere **flesh, and** yet, **I am** still **superior to you,** as I was able to overcome you.


###### Kiddushin 81a:13
[Kiddushin 81a:13](https://torahapp.org/share/book/Kiddushin/r/81a:13)

רַבִּי מֵאִיר הֲוָה מִתְלוֹצֵץ בְּעוֹבְרֵי עֲבֵירָה. יוֹמָא חַד אִידְּמִי לֵיהּ שָׂטָן כְּאִיתְּתָא בְּהָךְ גִּיסָא דְנַהֲרָא, לָא הֲוָה מַבָּרָא – נְקַט מִצְרָא וְקָא עָבַר. כִּי מְטָא פַּלְגָא מִצְרָא שַׁבְקֵיהּ, אָמַר: אִי לָאו דְּקָא מַכְרְזִי בִּרְקִיעָא ״הִזָּהֲרוּ בְּרַבִּי מֵאִיר וְתוֹרָתוֹ״ שַׁוֵּיתֵיהּ לִדְמָךְ תַּרְתֵּי מָעֵי.

**William Davidson Edition - English:**
The Gemara relates: **Rabbi Meir would ridicule transgressors** by saying it is easy to avoid temptation. **One day, Satan appeared to him as a woman** standing **on the other side of the river.** Since **there was no ferry** to cross the river, **he took hold of a rope bridge and crossed** the river. **When he reached halfway** across **the rope bridge,** the evil inclination **left him and said** to him: **Were it not for** the fact that **they proclaim about you in heaven: Be careful with regard to Rabbi Meir and his Torah, I would have made your blood like two *ma’a*,** i.e., completely worthless, since you would have fallen completely from your spiritual level.


###### Kiddushin 81a:14
[Kiddushin 81a:14](https://torahapp.org/share/book/Kiddushin/r/81a:14)

רַבִּי עֲקִיבָא הֲוָה מִתְלוֹצֵץ בְּעוֹבְרֵי עֲבֵירָה. יוֹמָא חַד אִידְּמִי לֵיהּ שָׂטָן כְּאִיתְּתָא בְּרֵישׁ דִּיקְלָא. נַקְטֵיהּ לְדִיקְלָא וְקָסָלֵיק וְאָזֵיל. כִּי מְטָא לְפַלְגֵיהּ דְּדִיקְלָא שַׁבְקֵיהּ, אָמַר: אִי לָאו דְּמַכְרְזִי בִּרְקִיעָא ״הִזָּהֲרוּ בְּרַבִּי עֲקִיבָא וְתוֹרָתוֹ״ שַׁוֵּיתֵיהּ לִדְמָךְ תַּרְתֵּי מָעֵי.

**William Davidson Edition - English:**
**Rabbi Akiva would** likewise **ridicule transgressors. One day, Satan appeared to him as a woman at the top of a palm tree.** Rabbi Akiva **grabbed hold of the palm tree and began climbing. When he was halfway up the palm tree,** the evil inclination **left him and said** to him: **Were it not for** the fact that **they proclaim about you in heaven: Be careful with regard to Rabbi Akiva and his Torah, I would have made your blood like two *ma’a*.**


###### Kiddushin 81a:15
[Kiddushin 81a:15](https://torahapp.org/share/book/Kiddushin/r/81a:15)

פְּלֵימוֹ הֲוָה רְגִיל לְמֵימַר כׇּל יוֹמָא ״גִּירָא בְּעֵינֵיהּ דְּשָׂטָן״. יוֹמָא חַד מַעֲלֵי יוֹמָא דְכִיפּוּרֵי הֲוָה. אִידְּמִי לֵיהּ כְּעַנְיָא. אֲתָא קְרָא אַבָּבָא, אַפִּיקוּ לֵיהּ רִיפְתָּא. אֲמַר לֵיהּ: יוֹמָא כִּי הָאִידָּנָא כּוּלֵּי עָלְמָא גַּוַּאי וַאֲנָא אַבָּרַאי? עַיְּילֵיהּ וְקָרִיבוּ לֵיהּ רִיפְתָּא. אֲמַר לֵיהּ: יוֹמָא כִּי הָאִידָּנָא כּוּלֵּי עָלְמָא אַתַּכָּא וַאֲנָא לְחוֹדַאי? אַתְיוּהּ אוֹתְבוּהּ אַתַּכָּא. הֲוָה יָתֵיב מְלָא נַפְשֵׁיהּ שִׁיחְנָא וְכִיבֵי (עֲלֵיהּ) וַהֲוָה קָעָבֵיד בֵּיהּ מִילֵּי דִּמְאִיס. אֲמַר לֵיהּ:

**William Davidson Edition - English:**
The Sage **Peleimu had the habit to say every day: An arrow in the eye of Satan,** mocking the temptations of the evil inclination. **One day, it was the eve of Yom Kippur,** and Satan **appeared to him as a pauper** who **came and called** him **to the door,** requesting alms. Peleimu **brought out bread to him.** Satan **said to him: On a day like today, everyone is inside** eating, **and** shall **I** stand **outside** and eat? Peleimu **brought him inside and gave him bread. He said to him: On a day like today, everyone** is sitting **at the table, and** shall **I** sit **by myself? They brought him and sat him at the table. He was sitting** and had **covered himself with boils and pus, and he was doing repulsive things** at the table. Peleimu **said to** the pauper: