Negiah
| Halakhic texts relating to this article | |
|---|---|
| Torah: | Leviticus 18:6 |
| Babylonian Talmud: | Sabbath 13a |
| Mishneh Torah: | Kedushah (Holiness), Issurei Biah (forbidden sexual relations), 21:1–7 |
| Shulchan Aruch: | Even HaEzer 20–21 |
The term negiah (Hebrew: נגיעה), literally "touch," is the concept in Jewish law (Halakha) that forbids or restricts physical contact with a member of the opposite sex (except for one's spouse, children, siblings, grandchildren, parents, and grandparents). A person who abides by this halakha is colloquially described as a shomer negiah ("one observant of negiah").
The laws of negiah are typically followed by Orthodox Jews, with varying levels of observance. Some Orthodox Jews follow the laws with strict modesty and take measures to avoid accidental contact, such as avoiding sitting next to a member of the opposite sex on a bus, airplane, or other similar seating situation. Others are more lenient, only avoiding purposeful contact. Adherents of Conservative and Reform Judaism do not follow these laws.
The prohibition of negiah is derived from two verses in Leviticus: "Any man shall not approach (לקרב lekarev ) his close relative to uncover nakedness; I am God" (18:6), and: "You shall not approach a woman in her time of unclean separation, to uncover her nakedness" (18:19). Although the verses speak in the masculine gender, women are equally bound by these commandments, just as they are obligated in virtually all negative commandments.
The former verse is viewed by the Tannaim of late antiquity (70–200 CE) as referring to an expansive prohibition against "coming near" (קרב qarab) any of the arayot, or biblically prohibited sexual relations, which includes most close relatives. The latter verse is viewed as referring to the prohibition against "coming near" any woman who is in Niddah status (menstruating) [whether or not she is otherwise one of the Arayot]. The same actions are forbidden under both verses.
The prohibition against physical contact with arayot is codified by Rishonim including Maimonides (Hilchos Issurei Biah 21:1) and the Moses ben Jacob of Coucy (Sefer Mitzvos Gadol 126), who note the consideration of whether the contact is done derekh [chibah v']taavah (דרך [חבה ו]תאוה) in a[n affectionate or] lustful manner. The biblical of Maimonide's prohibition is disputed by Nachmanides, who refers to the derivation from Leviticus 18:6 as an asmachta (a rabbinic prohibition with a biblical allusion) and not true exegesis.
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