(1) Whoever...embraces and kisses [one of them] out of desire and derives pleasure from the physical contact should be lashed according to Scriptural Law. [This is derived from Leviticus 18:30 which] states: "To refrain from performing any of these abominable practices," and [ibid.:6 which] states: "Do not draw close to reveal nakedness." Implied is that we are forbidden to draw close to acts that lead to revealing nakedness.

Keriva of pleasure, such as hugging and kissing, is prohibited on a Torah level…and so wrote Rambam that one receives lashes for this as a Torah [prohibition].

Even though regarding the prohibition of keriva the Torah specified lo tikrevu le-galot erva, which demonstrates that keriva without intent for giluy erva is permissible, in any case, a person must be cautious with any keriva at all: “Go, go,” we say to the nazirite. “Around, around! Do not come close to the vineyard.”

“The Cohen puts his hands under hers and performs the weave.” Does the Cohen put his hands under hers? Is that not objectionable? He brings a kerchief.

(1) Whoever...embraces and kisses [one of them] out of desire and derives pleasure from the physical contact should be lashed according to Scriptural Law...

Rav Yehuda says: If one desires to mate an animal of one species with an animal of its own species, it is permitted to insert the male organ into the female like a brush into a tube, and there is not even a concern due to licentiousness and immoral thoughts here. What is the reason for this lenient ruling? It is because he is occupied with his work.

Abba the Bloodletter would receive greetings from the yeshiva on High every day...what were these righteous deeds of Abba the Bloodletter? The Gemara explains that when he would perform a matter of bloodletting, he would bring in men separately from women, for reasons of modesty. And he had a special garment that had a slit in the place of the incision [kusilta] where the bloodletting instrument was inserted. When a woman came to him, he would have her dress in that garment, so that he would not see her exposed.

For certainly, even for Rambam, there is only a Torah prohibition when he acts thus in a way of desire and sexual affection, as is clarified above (157:10), which is not the case here. And so it is the widespread custom for Jewish physicians to take the pulse of a woman, even a married woman or a non-Jew, even though there are other, non-Jewish, physicians, and similarly to do other types of palpations according to medical protocol; rather the matter is simple as I wrote.

But according to one who prohibits any keriva on account of “go go we say to the nazirite,” a rabbinic prohibition is still a prohibition. For since it is a choli she-ein bo sakana, we do not permit [pushing aside] a rabbinic prohibition. For not all rabbinic prohibitions are the same…

The Master said in the baraita: If a woman giving birth were to need a lamp, her friend would light the lamp for her on Shabbat. The Gemara asks: This is obvious. The Gemara answers: It is necessary to teach this halakhaonly in the case of a blind woman giving birth. Lest you say: Since she cannot see even with the light it is prohibited to bring a lamp for her, it teaches us that lighting the lamp is permitted to settle her mind. The blind woman thinks: If there is something that needs to be done in the course of childbirth, the lamp will enable my friend to see and she will do it for me.

The Sages taught: One who counts money for a woman from his hand to her hand in order to look upon her, even if he has accumulated Torah and good deeds like Moses our teacher, he will not be absolved from the punishment of Gehenna, as it is stated: “Hand to hand, the evil man shall not go unpunished”...

A Jewish man should not grasp the hand of a non-Jewish woman, nor a non-Jewish woman the hand of a Jewish man, nor a Jewish woman the hand of a non-Jewish man, nor a non-Jewish man the hand of a Jewish woman, even if the hand is wrapped with a cloth, as a fence against uncovering nakedness.

They said: Since it is a time of favor, let’s pray for [the destruction] of the inclination for [sexual] sin….And that achieved the benefit that a person does not desire [sexually] his close relatives.

The Gemara relates: Rav Aḥa bar Abba arrived at the house of Rav Ḥisda, his son-in-law. He took his daughter’s daughter and placed her on his lap....Shmuel says: All such actions are permitted for the sake of Heaven. In other words, if one is acting out of familial affection, without any element of licentiousness, they are permitted.

A man may be secluded with his mother, and with his daughter, and sleep alongside them with bodily contact without clothes, since there is no concern that they will engage in sexual intercourse. And when they, the son or daughter, have grown up, this one sleeps in her garment and that one sleeps in his garment, but they may share a bed.

A father is permitted to hug his daughter, kiss her, and sleep next to her with flesh touching, and so too a mother with her son, as long as they are minors. When they grow up, so that the son is an adult, and the daughter is an adult until "her breasts are formed and her hair grows" (Ezekiel 16:7), they must sleep clothed...even if they are minors, when they reach the point of being embarrassed, they may not sleep together except clothed.

…The father is permitted to hug and kiss his daughter. It seems that even when she is grown it is permissible…"as they are little" only applies to sleeping with them unclothed…

For at the end of Kiddushin it says clearly in the case of Rav Acha bar Abba that he took his daughter’s daughter and sat her on his knees and it seems certainly…even his daughter’s daughter and all of his descendants are permissible [to touch] as it [the Talmud] concludes, for Shemuel said all is for the sake of heaven.

Ulla, when he would come from the house of his teacher, would kiss his sisters on their chests. And some say: On their hands. Ulla was not concerned about violating the prohibition of displaying affection toward a relative forbidden to him, as his intention was not to have relations with them. The Gemara adds that his action was in contradiction to a saying of his, as Ulla said: Even any intimacy is prohibited with a woman with whom he is forbidden to engage in sexual relations due to the reason formulated as an adage: Go around, go around, and do not approach the vineyard, they say to the nazirite.

…Ulla who kissed his sisters on their hands, it was with a shinui [change] and not in the way of those who kiss, and without seclusion…And at the end of Kiddushin (81b) in the story of Rav Chanan bar Rava [in the printed Talmud: Rav Acha bar Abba] who sat his minor granddaughter in his lap…If keriva were a full Torah prohibition, then it would not be permitted for the pious or for sages to do what they did [even] for the sake of heaven. But all of this is a fence and a guardrail and [contact] is permitted with female relatives to [a male] who is established as not being suspect to act in an ugly manner and refrains with other women.

(6) When a man embraces or kisses any of the women forbidden to him as ariyot despite the fact that his heart does not disturb him concerning the matter, e.g., his adult sister, his mother's sister, or the like, it is very shameful. It is forbidden and it is foolish conduct...

(11) A girl younger than 3 years old, or a boy younger than 9 years old, it is permitted to be secluded with them...