Pisqa’ 2921
1
“When men struggle together” (Dt.25:11).
No peace can come from struggle!
And so He says:
“Now, there was a quarrel between the herders of Abram’s cattle,
and the herders of Lot’s cattle” (Gn.13:7).
What exactly caused Lot to part ways with the Righteous?
I would say: conflict!
And, similarly, He says:
“Should there be a quarrel between men” (Dt.25:1).
What exactly causes
the wicked party to receive a beating (cf. Dt.25:2)?
I would say: conflict!
2
“Men” (Dt.25:11)—
I might infer only that
men come into conflict.
How do I know that
[the parties to conflict might be]
a man and a woman, or a women and a man?
The Teaching states:
“Together ” (Dt.25:11)—
whoever [they may be].
“A man and his brother” (Dt.25:11)—
this excludes slaves from the rule,
for [familial connections such as] brotherhood do not apply to them.2
3
“And the wife of one draws near” (Dt.25:11)—
but not the wife of a court-appointed agent.
“To aid her husband” (Dt.25:11).
Rabbi says:
Since we find, in the case of [negligent] damages,
that the Torah can regard
unintended damage as if it were intentional—
is it possible that this is such a case?
The Teaching states:
“And she grabbed his shameful parts” (Dt.25:11)—
this explains that
a person is obliged to compensate another
only for intentional shame.3
4
“His shameful parts” (Dt.25:11)—
I might infer only that
compensation is due for grabbing his shameful parts.
On what basis do I know
to include any act that inflicts injury?
The Teaching states:
“And she grabbed” (Dt.25:11)—
any part [of the body].
If so, why is it stated:
“His shameful parts?” (Dt.25:11)
Just as his shameful parts are distinctive,
being in danger of mortal injury—
and, indeed, they stand under the rule
“and you shall cut off her hand” (Dt.25:12)—
so, too, any life-threatening injury
likewise stands under the rule
“and you shall cut off her hand” (Dt.25:12).