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Or HaChaim on Deuteronomy 25:11/אור החיים על דברים כ״ה:י״א

אלְהַצִּיל וְגוֹ׳ וְשָׁלְחָה יָדָהּ וְגוֹ׳. וְלֹא אָמַר הַכָּתוּב ״וְשָׁלְחָה יָדָהּ וְגוֹ׳ לְהַצִּיל אֶת אִישָׁהּ״, הֵעִיר בָּזֶה שֶׁאִם לֹא הָיָה לָהּ מְצִיאוּת לְהַצִּיל בַּעְלָהּ מִיַּד מַכֵּהוּ אֶלָּא עַל יְדֵי זֶה, לְפִי שֶׁאֵין כֹּחַ בָּהּ לְהַצִּיל אֶלָּא בְּדֶרֶךְ זֶה – פְּטוּרָה. וְדַוְקָא שֶׁהָיָה חֲבֵרוֹ מַכֵּהוּ מַכַּת נֶפֶשׁ, לָזֶה הִקְדִּים מַאֲמַר ״לְהַצִּיל״ קוֹדֶם מַאֲמַר ״וְשָׁלְחָה״, לוֹמַר שֶׁאִם יָדַעְנוּ שֶׁלֹּא שָׁלְחָה אֶלָּא לְהַצִּיל – פְּטוּרָה.
1 להציל את אישה, in order to save her husband, etc. It is interesting that instead of writing: "the wife stretches out her hand in order to save her husband," the Torah reversed the order by writing: "in order to save her husband she stretches out her hand." This teaches that if the woman had no other way of saving her husband except by grabbing his adversary's private parts she is not culpable. She is only free from guilt if the adversary was clearly threatening the life of her husband, not if he merely engaged in a brawl with him. The Torah managed to convey all this by writing the word "to save (the life of) her husband" prior to describing what the woman actually did.