Responsa zu Dewarim 23:2

Two chief questions are involved in this inquiry. Are the wounded veterans referred to here subject to the law based upon Deuteronomy 23:2, namely that the P'zua Daka and the Krus Shofcha may not marry Jewesses, and if already married, must they divorce their wives? Second, if they may marry or remain married, does Jewish law permit them to use the various artificial devices for sexual relationships referred to in the letter?

The law begins with the verse in Deuteronomy 23:2, which merely states that a person mutilated as the verse described may not "enter into the congregation of the Lord." This simple statement is elaborated in the Mishnah, M.Yevamos VIII,1, where a distinction is immediately made between those whose body is incomplete through natural causes, birth, etc. (Soris Chamo) and those castrated artificially (Soris Odom). The former, those naturally incomplete (Soris Chamo), are permitted to marry. It is only those artificially castrated who are forbidden. It is clear, then,that the intention of the law is to abolish in Israel the widespread ancient custom of the creating of eunuchs, although included among those forbidden are those who are castrated by accident, such as being pierced by a thorn, etc. The Talmud carries the discussion further, dealing chiefly with the amount of mutilation and the type of wounds which would exclude a man from the right to marry.