Parsha Vayishlach- Rambam Laws of the Injurer

In Genesis Chapter 35, Verse 22 "And it came to pass while Israel dwelt in that land that Reuben went and lay with Bihah his father's concubine and Israel heard of it.  Now the sons of Jacob were twelve" Rashi comments:  and lay: Since he (Reuben) disarranged his (Jacob’s) bed, Scripture considers it as if he had lain with her. Now why did he disarrange and profane his bed? [It was] because when Rachel died, Jacob took his bed, which had been regularly placed in Rachel’s tent and not in the other tents, and moved it in to Bilhah’s tent. Reuben came and protested his mother’s humiliation. He said,“If my mother’s sister was a rival to my mother, should my mother’s sister’s handmaid [now also] be a rival to my mother?” For this reason, he disarranged it. — [from Shab. 55b]and so, the sons of Jacob were twelve: [Scripture] commences with the previous topic (i.e. the birth of Benjamin). When Benjamin was born, the marriage bed (i.e. the destined number of sons) was completed, and from then on, it was proper that they be counted, and [so] it (Scripture) counted them. Our Sages, however, interpreted that these words are intended to teach us that all of them (Jacob’s sons) were equal, and all of them were righteous, for Reuben had not sinned. — [from Shab. 55b]. 
Now without the sages we would have no way of unederstanding in this verse the juxtaposition of the two phrases.
Chassidus teaches us that Reuven corresponds to the first paragraph of the Shma prayer - representing with its 42 words the concept of loving Hashem with no bounds.  And so here we could think that Reuven did not limit himself with his father's concubine.  But the truth of the matter is that Jacob's marriage bed was complete- his sons were not outside the bounds of human decency but rather their personal drives were always kept in check by their father's example of virtue and integrity in all matters.

In Rambam Laws of One who Injures or Damages, Chapter One- the Rambam explaines the concept of Eye for an Eye ( Ex. 21:24) cannot be understood literally for we have another verse(Ex. 21:18): If men quarrel and one strikes his fellow with a stone or a fist...Only for his lost time shalle he pay, and he shall provide for healing. So the Torah itself tells us we can only collect monetary damages for bodily harm. Chassidus teaches us that in spiritual terms money represents the love and fear of the soul and that a small hole in the body means a larger hole in the soul.  If the soul does not maintain the body and causes harm to befall it, it must pay for the damage it has caused with a loss of its own service and connection through love and fear.