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Deuteronomy 23:2 - Physical perfection for divine assembly?

Deuteronomy 23:2 - דברים 23:2

Hebrew Text

לֹא־יָבֹא פְצוּעַ־דַּכָּא וּכְרוּת שָׁפְכָה בִּקְהַל יְהוָה׃

English Translation

He that is wounded in the stones, or has his privy member cut off, shall not enter into the congregation of the Lord.

Transliteration

Lo-yavo fetzu'a-daka ucherut shofkha bikhal Adonai.

Hebrew Leining Text

לֹֽא־יָבֹ֧א פְצֽוּעַ־דַּכָּ֛א<sup class="footnote-marker">*</sup><i class="footnote">(בספרי ספרד ורוב ספרי אשכנז דַּכָּ֛ה)</i> וּכְר֥וּת שׇׁפְכָ֖ה בִּקְהַ֥ל יְהֹוָֽה׃ <span class="mam-spi-samekh">{ס}</span>        
לֹֽא־יָבֹ֧א פְצֽוּעַ־דַּכָּ֛א*(בספרי ספרד ורוב ספרי אשכנז דַּכָּ֛ה) וּכְר֥וּת שׇׁפְכָ֖ה בִּקְהַ֥ל יְהֹוָֽה׃ {ס}        

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Parasha Commentary

Literal Meaning (Peshat)

The verse (Devarim 23:2) prohibits a man who has suffered physical damage to his reproductive organs—either through crushing (פְצוּעַ־דַּכָּא) or complete removal (כְּרוּת שָׁפְכָה)—from entering "the congregation of Hashem." Rashi explains that this refers to a prohibition against marrying a Jewish woman born to Jewish parents (a "bas Yisrael"). The Rambam (Hilchos Issurei Bi'ah 16:1) codifies this as a biblical prohibition.

Definition of "Congregation of Hashem"

The term "קהל ה'" is subject to interpretation among the commentators:

  • Rashi: Limits the prohibition to marriage with a Jewish woman of unblemished lineage.
  • Ibn Ezra: Suggests it may also exclude such individuals from certain public roles or honors within the community.
  • Sefer HaChinuch (Mitzvah 570): Explains that the Torah emphasizes the integrity of the body for those who are part of the holy nation.

Halachic Applications

The Talmud (Yevamos 75a) discusses the parameters of this law:

  • The prohibition applies only to injuries inflicted by human intervention, not congenital conditions or natural defects.
  • Rambam (ibid.) rules that the prohibition is eternal and applies even after the giving of the Torah, unlike some other marital restrictions that were temporary.

Philosophical and Moral Dimensions

The Midrash (Sifri Devarim 248) connects this law to the concept of maintaining the sanctity and purity of the Jewish people. The Kli Yakar emphasizes that physical wholeness reflects spiritual completeness, particularly in matters of marriage and procreation which are central to Jewish continuity.

Exceptions and Related Laws

The Talmud (Yevamos 76a) notes that a petzu'a daka or kerut shafcha may marry a convert or a freed maidservant. The Shulchan Aruch (Even HaEzer 5:1) elaborates on these exceptions while maintaining the strict prohibition regarding marriage to a born Jewish woman.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Yevamot 75b
The verse is discussed in the context of who is excluded from marrying into the congregation of Israel, particularly focusing on the physical blemishes mentioned in the verse.
📖 Niddah 13b
The verse is referenced in a discussion about the laws of purity and the qualifications for entering the congregation of the Lord.

Frequently Asked Questions

Q: What does Deuteronomy 23:2 mean?
A: Deuteronomy 23:2 states that a man who has been physically injured in his private parts (either wounded or completely removed) is not permitted to marry into the Jewish people or fully join the congregation of Israel in certain ways. This is based on the Torah's laws regarding physical perfection for certain spiritual roles and marriages within the community.
Q: Why is this verse important in Judaism?
A: This verse is important because it establishes one of the Torah's laws regarding who may fully join the congregation of Israel. The Talmud (Yevamot 75a) discusses this law in detail, explaining that while such individuals are still part of the Jewish people and must keep mitzvot, they face certain restrictions regarding marriage and participation in some communal aspects.
Q: Does this law still apply today?
A: According to Orthodox Jewish law (halacha), this prohibition still applies today as it is a biblical commandment. The Rambam (Maimonides) writes in Hilchos Issurei Biah 16:1 that such individuals may not marry a Jewish woman born to Jewish parents, though there are some differing opinions in later halachic literature about specific applications.
Q: What is the reason behind this prohibition?
A: Traditional Jewish sources offer several explanations. Rashi explains that this is a divine decree (gezeirat hakatuv) whose full reasons aren't revealed to us. The Sefer Hachinuch (mitzvah 570) suggests it relates to maintaining the wholeness and perfection of the Jewish nation. Some Midrashim connect it to the idea of preserving the sacred nature of marriage and procreation.
Q: How does this affect someone in this situation today?
A: In practical halacha today, such individuals remain fully Jewish with all obligations, but may face restrictions in marriage. A rabbi should be consulted for specific cases. It's important to note that this in no way diminishes their spiritual worth - the Talmud (Sanhedrin 104a) teaches that such individuals can still achieve great spiritual heights through Torah study and mitzvot.