The Torah commands in Parashat Ahareh-Mot (Vayikra 18:6), “El Kol She’er Besaro Lo Tikrebu Legalot Erva.” The Sefer Ha’hinuch, following the view of the Rambam, interprets this verse as a command forbidding one to “approach” a woman with whom intercourse is forbidden in a manner that can lead to intercourse. This refers to intimate acts such as hugging and kissing, which can easily result in full intercourse. The Torah says in regard to this and similar prohibitions, “Ve’lo Ta’asu Mi’kol Ha’to’ebot Ha’eleh” – “You shall not commit any of these abominations.” Forbidden acts such as these are considered “To’eba” – an “abomination.” The Sefer Ha’hinuch explains this word to mean that one who engages in such conduct distances himself from all that is good, and causes G-d’s providence to leave him. Moreover, the Torah warns that this conduct is “Ma’aseh Eretz Mitzrayim” – the conduct of the Egyptians – and “Ma’aseh Eretz Kena’an” – the conduct of the Canaanite peoples. The Sifra explains that in these ancient societies, men would marry men, women would marry women, and a woman would marry two men. We are to distance ourselves from such practices, even if they have become accepted in general society. Besides affectionate physical contact with someone with whom relations are forbidden, Halacha also forbids any sort of flirtatious conduct, including gestures such as a wink or a suggestive hand motion. It is forbidden even to approach a woman to smell the perfume she is wearing. Moreover, it is forbidden to gaze at a woman – even a bride at her wedding – with the intention of enjoying her attractive appearance. One is allowed to gaze in this way only at his wife, and this is permitted even when she is a Nidda and thus relations are forbidden. This is permitted when the wife is a Nidda because she will soon immerse whereupon they will reunite, and so it is unlikely that they would engage in intercourse illicitly when it will soon become permissible. However, when one’s wife is a Nidda, he is allowed to look only at those parts of her body that are normally exposed, and not those which are normally covered. One may not look upon a woman’s clothing, even if she is not wearing it, if he knows what she looks like, as this could lead to arousing thoughts. It is forbidden also to send friendly greetings to a married woman, such as to tell someone, “Tell your wife I say hello.” The Sefer Ha’hinuch writes that many people figure that they do not need to observe these restrictions, because they feel confident that such activities will not lead them to forbidden intercourse. They are convinced that engaging in such conduct will not have any effect, and will not arouse desire that could result in sin. The Sefer Ha’hinuch warns that these “guarantees” are made by a person’s evil inclination, and they cannot be trusted. He adds that although the Talmud tells of some Rabbis who came improperly close to women – for example, there was one Rabbi who would carry the bride on his shoulders at weddings – they were allowed to do so because of their exceptionally high spiritual level, due to their constant engagement in Torah study and Misva observance. They were involved in Torah at every moment of the day, and their minds were entirely immersed in sacred matters. As such, they reached the point where such conduct would not affect them in any way. We, however, are very far from this spiritual level, and we must therefore exercise extreme caution to avoid situations which could lead to temptation. When a person experiences temptation, the Sefer Ha’hinuch writes, he should – as the Gemara teaches – read Shema, learn Torah, or remind himself of his mortality, that the day will come when he will be taken from the world. These measures can help a person overcome temptation and thus avoid wrongdoing. The Torah forbids Yihud – secluding oneself with someone with whom relations are forbidden, except with immediate family members. Later, King David enacted a prohibi