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Deuteronomy 25:11 - Modesty in marital intervention?

Deuteronomy 25:11 - דברים 25:11

Hebrew Text

כִּי־יִנָּצוּ אֲנָשִׁים יַחְדָּו אִישׁ וְאָחִיו וְקָרְבָה אֵשֶׁת הָאֶחָד לְהַצִּיל אֶת־אִישָׁהּ מִיַּד מַכֵּהוּ וְשָׁלְחָה יָדָהּ וְהֶחֱזִיקָה בִּמְבֻשָׁיו׃

English Translation

When men strive together one with another, and the wife of the one draws near to deliver her husband out of the hand of him that smites him, and putting out her hand, she takes hold of his private parts:

Transliteration

Ki-yinatzu anashim yachdav ish ve'achiv vekarba eshet ha'echad lehatzil et-ishah miyad makehu vesholcha yadah vehechezika bimvushav.

Hebrew Leining Text

כִּֽי־יִנָּצ֨וּ אֲנָשִׁ֤ים יַחְדָּו֙ אִ֣ישׁ וְאָחִ֔יו וְקָֽרְבָה֙ אֵ֣שֶׁת הָֽאֶחָ֔ד לְהַצִּ֥יל אֶת־אִישָׁ֖הּ מִיַּ֣ד מַכֵּ֑הוּ וְשָׁלְחָ֣ה יָדָ֔הּ וְהֶחֱזִ֖יקָה בִּמְבֻשָֽׁיו׃
כִּֽי־יִנָּצ֨וּ אֲנָשִׁ֤ים יַחְדָּו֙ אִ֣ישׁ וְאָחִ֔יו וְקָֽרְבָה֙ אֵ֣שֶׁת הָֽאֶחָ֔ד לְהַצִּ֥יל אֶת־אִישָׁ֖הּ מִיַּ֣ד מַכֵּ֑הוּ וְשָׁלְחָ֣ה יָדָ֔הּ וְהֶחֱזִ֖יקָה בִּמְבֻשָֽׁיו׃

🎵 Listen to leining

Parasha Commentary

Context and General Meaning

The verse (Devarim 25:11-12) discusses a scenario where two men are fighting, and the wife of one intervenes to rescue her husband by grabbing the other man's private parts. This act is considered a severe violation of modesty and human dignity, leading to a prescribed punishment (as detailed in the following verse). The Torah's inclusion of this law emphasizes the sanctity of bodily integrity and the severity of inappropriate physical contact, even in extreme circumstances.

Rashi's Commentary

Rashi (Devarim 25:11) explains that the term "מְבֻשָׁיו" (m'vushav) refers to the male genitalia, derived from the root בּוֹשׁ (bosh), meaning "shame," as these are parts of the body associated with modesty. He further notes that the Torah uses this term to underscore the severity of the act—even in the heat of a fight, such behavior is unacceptable and warrants strict consequences.

Halachic Implications (Rambam and Talmud)

  • Rambam (Hilchot Chovel u'Mazik 1:14) rules that if a woman seizes a man in this manner, her hand is to be cut off (symbolically or through monetary compensation, as per rabbinic interpretation), reflecting the principle of "עין תחת עין" (an eye for an eye)—measure-for-measure justice.
  • The Talmud (Sanhedrin 85a) clarifies that the punishment is not literal amputation but financial restitution, as the Torah elsewhere (Shemot 21:24) interprets "עין תחת עין" as monetary compensation.

Moral and Ethical Lessons (Midrash and Later Commentators)

The Midrash Tanchuma (Mishpatim 5) connects this law to the broader principle of preserving human dignity (כבוד הבריות). Even in a moment of conflict, one must not resort to degrading acts. The Kli Yakar (Devarim 25:11) adds that this law teaches restraint—even justified intervention must adhere to ethical boundaries.

Symbolic Interpretation (Chassidic Thought)

The Sefat Emet suggests that this verse alludes to spiritual struggles: when two forces ("men") clash—such as the yetzer tov (good inclination) and yetzer hara (evil inclination)—one must not employ base methods ("grabbing the private parts") to overcome the conflict. Victory must be achieved through elevated means.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Sanhedrin 58b
The verse is discussed in the context of the laws regarding a woman who intervenes in a fight between her husband and another man, particularly focusing on the severity of her action if she grabs the other man's private parts.
📖 Bava Kamma 28a
The verse is referenced in a discussion about the liability for damages caused during a fight, including the specific case mentioned in the verse.

Frequently Asked Questions

Q: What does Deuteronomy 25:11 mean?
A: This verse describes a situation where two men are fighting, and the wife of one man intervenes by grabbing the other man's private parts to rescue her husband. The Torah later explains the consequences of this action (in the next verses), teaching about boundaries and appropriate behavior even in conflict situations.
Q: Why is this law important in the Torah?
A: This law teaches about the sanctity of the human body and proper conduct, even in extreme situations. The Talmud (Sanhedrin 85a) discusses the severity of this act, as it violates basic human dignity. The Torah emphasizes that certain boundaries must not be crossed, regardless of the circumstances.
Q: What can we learn from this verse today?
A: We learn that even when trying to help or defend someone, there are ethical limits to our actions. Jewish law values human dignity (kavod habriyot) highly, and this verse reminds us that we must maintain proper behavior even in difficult situations. The Rambam (Hilchot Chovel Umazik) derives principles about bodily respect from such cases.
Q: How do Jewish commentators explain this unusual scenario?
A: Rashi explains that the Torah presents this case to teach us about the consequences of improper actions, even when done with good intentions. The Midrash (Sifrei) notes that this law demonstrates how the Torah addresses real-life situations, no matter how uncommon they may seem, to provide moral guidance.
Q: Does this verse apply to women defending themselves today?
A: While this specific case deals with a wife defending her husband, halachic authorities discuss broader principles of self-defense from this and other Torah passages. The Shulchan Aruch (Choshen Mishpat 421) rules that one may use necessary force to protect oneself or others, but always within ethical boundaries set by Torah law.