Frequently Asked Questions
Q: What does Deuteronomy 22:27 mean?
A: Deuteronomy 22:27 discusses a scenario where a betrothed woman is assaulted in a field and cries out for help, but no one comes to her aid. According to Rashi and traditional Jewish interpretation, this verse teaches that if she cried out, it proves she did not consent, and the attacker is held fully responsible. The Torah emphasizes the importance of protecting the innocent and upholding justice.
Q: Why is the location (the field) important in this verse?
A: The fact that the incident happened in a field is significant because, as Rashi explains, a field is a secluded place where help is less likely to be available. This detail highlights the vulnerability of the victim and the severity of the attacker's crime, as he took advantage of her isolation. The Torah uses this to underscore the importance of moral behavior even when no one is watching.
Q: What can we learn from the phrase 'there was none to save her'?
A: The phrase 'there was none to save her' teaches us the moral obligation to help those in distress. The Talmud (Sanhedrin 73a) derives from this verse that anyone who can prevent harm to another but fails to do so violates a Torah commandment. It reminds us of our responsibility to act when we see injustice or danger.
Q: How does this verse apply to modern times?
A: This verse remains relevant today as it teaches principles of justice, consent, and communal responsibility. According to Jewish law (Halacha), we must always stand up against wrongdoing, protect the vulnerable, and ensure fair judgment. The Rambam (Hilchos Rotzeach 1:14) expands on this, stating that saving others from harm is a fundamental Torah value.
Q: Why does the Torah specify a 'betrothed maiden' in this verse?
A: The Torah specifies a 'betrothed maiden' (na'arah me'orasah) because betrothal in Jewish law (kiddushin) creates a sacred bond, making the crime particularly severe. Rashi explains that this case is part of a larger discussion in Deuteronomy 22 about moral conduct and the sanctity of marriage. The verse highlights the gravity of violating trust and harming someone in a committed relationship.
Context in Torah
The verse (Devarim 22:27) appears in the context of the laws regarding a betrothed maiden (נערה מאורסה) who is violated in the field. The Torah contrasts this scenario with a case where the act occurs in the city, where the maiden's lack of protest is presumed to indicate consent (Devarim 22:23-24). Here, the field setting implies her cries would not be heard, thus establishing her innocence.
Rashi's Explanation
Rashi (Devarim 22:27) emphasizes that the phrase "וְאֵין מוֹשִׁיעַ לָהּ" ("but there was none to save her") proves her innocence. Since the act occurred in an isolated place, her cries—had she made them—would not have been heard. This stands in contrast to a city setting, where people would have responded to her distress. Rashi derives from this that the Torah presumes her non-consent in this case.
Halachic Implications (Rambam)
Rambam (Hilchot Na'arah Betulah 1:7) rules that if a betrothed maiden is violated in the field, she is exempt from punishment (unlike in a city, where lack of protest would render her liable). The absence of potential rescuers ("וְאֵין מוֹשִׁיעַ לָהּ") serves as evidence that she did not willingly participate.
Midrashic Insight
The Midrash (Sifrei Devarim 243) links this verse to the broader concept of השגחה פרטית (Divine providence). Even when no human savior is present, Hashem hears the cries of the oppressed. The Midrash sees this as a moral lesson about justice and Divine awareness of human suffering, even in secluded places.
Grammatical Note
The Masoretic text notes a keri/ktiv discrepancy in the word "הנער" (written as masculine but read as feminine, "הנערה"). Ibn Ezra suggests this reflects the Torah's precision: though the noun is written defectively, the context clarifies it refers to a maiden (feminine). This aligns with the verse's focus on the vulnerability of the betrothed girl.