Yevamot 150

וחרזיה סילוא בביצים ונפק מיניה כחוט דמוגלא ואוליד הא שלח שמואל לקמיה דרב ואמר ליה צא וחזר על בניו מאין הם

and a thorn pierced his stones, [his semen] issued like a thread of pus, and, [despite the accident], he begat children! — In that case, as a matter of fact, Samuel sent word to Rab, telling him, 'Institute enquiries respecting the parentage of his children'. Rab Judah stated in the name of Samuel: A man whose stones have been injured by a supernatural agency<span class="x" onmousemove="('comment',' Lit., 'by the hands of heaven', through lightning, for instance, or from birth. ');">¹</span>

אמר רב יהודה אמר שמואל פצוע דכא בידי שמים כשר אמר רבא היינו דקרינן פצוע ולא קרינן הפצוע

is regarded as a fit person.<span class="x" onmousemove="('comment',' He is not included in the prohibition to enter the congregation of the Lord. V. infra n. 9. ');">²</span> Said Raba: This is the reason why the Scriptural text reads, Who is wounded<span class="x" onmousemove="('comment',' Deut. XXIII. 2. ');">³</span>

במתניתא תנא נאמר (דברים כג, ב) לא יבא פצוע ונאמר (דברים כג, ג) לא יבא ממזר מה להלן בידי אדם אף כאן בידי אדם

and not 'the wounded'.<span class="x" onmousemove="('comment',' The definite article would have implied that the incapacity was of long standing. (Cf. supra note 7). ');">⁴</span> In a Baraitha it was taught: It was said in Scripture. He who is wounded&nbsp;… shall not enter<span class="x" onmousemove="('comment',' Deut. XXIII. 2. ');">³</span>

אמר רבא פצוע בכולן דך בכולן כרות בכולן פצוע בכולן בין שנפצע הגיד בין שנפצעו ביצים בין שנפצעו חוטי ביצים דך בכולן בין שנידך הגיד בין שנידכו ביצים בין שנידכו חוטי ביצים כרות [בכולן] בין שנכרת הגיד בין שנכרתו ביצים בין שנכרתו חוטי ביצים

and it was also said, A bastard shall not enter,'<span class="x" onmousemove="('comment',' Deut. XXIII, 3. ');">⁵</span> as the latter is the result of human action, so is the former the result of human action.<span class="x" onmousemove="('comment',' Not that of a supernatural force. (Cf. supra note 7). ');">⁶</span>

אמר ליה ההוא מרבנן לרבא ממאי דהאי פצוע דכא באותו מקום אימא מראשו אמר ליה מדלא מנה ביה דורות ש"מ באותו מקום

Raba stated: Wounded<span class="x" onmousemove="('comment',' Deut. XXIII. 2. ');">³</span> applies to all,<span class="x" onmousemove="('comment',' The organs of procreation. ');">⁷</span>

ודלמא האי דלא מנה בו דורות דאיהו הוא דאסור בריה ובר בריה כשר

crushed<span class="x" onmousemove="('comment',' Deut. XXIII. 2. ');">³</span> applies to all,<span class="x" onmousemove="('comment',' The organs of procreation. ');">⁷</span>

דומיא דכרות שפכה מה כרות שפכה באותו מקום אף האי נמי באותו מקום

and cut off<span class="x" onmousemove="('comment',' Deut. XXIII. 2. ');">⁸</span> applies to all.<span class="x" onmousemove="('comment',' The organs of procreation. ');">⁹</span>

וכרות שפכה גופיה ממאי דבאותו מקום הוא אימא משפתיה שפכה כתיב במקום ששופך

'Wounded applies to all': Whether the membrum, the stones or the spermatic cords of the stones were injured. 'Crushed applies to all': Whether the membrum, the stones or the spermatic cords were crushed. 'Cut off applies to all': Whether the membrum, the stones or the spermatic cords were cut off. A certain Rabbi asked Raba: Whence is it inferred that the expression pezu'a dakkah<span class="x" onmousemove="('comment',' Deut. XXIII. 2. ');">⁸</span>

ואימא מחוטמו מי כתיב בשפוך כרות שפכה כתיב מי שעל ידי כריתה שופך שלא על ידי כריתה אינו שופך אלא מקלח לאפוקי האי דאידי ואידי שופך הוא

refers to an injury in the privy parts; might it not be said to refer to the head? The other replied: As no number of generations is mentioned,<span class="x" onmousemove="('comment',' Forbidding them to enter into the assembly of the Lord, as is the case with a bastard, an Ammonite, a Moabite etc. V. Deut. XXIII, 2ff. ');">¹⁰</span> it may be inferred that the reference is to the privy parts.<span class="x" onmousemove="('comment',' An injury which deprives one of the power of procreation. ');">¹¹</span>

במתניתא תנא נאמר לא יבא פצוע דכא ונאמר לא יבא ממזר מה להלן באותו מקום אף כאן באותו מקום

But is it not possible that the reason why no number of generations is given in this case is because only he himself<span class="x" onmousemove="('comment',' Who is wounded. ');">¹²</span> is forbidden,<span class="x" onmousemove="('comment',' To enter into the assembly of the Lord. V. ibid. 2. ');">¹³</span>

ניקב למטה מעטרה שכנגדו למעלה מעטרה סבר רבי חייא בר אבא לאכשורי א"ל רבי אסי הכי אמר ריב"ל עטרה כל שהיא מעכבת:

while his son and the son of his son are permitted! — [This must be] similar to the case of him whose membrum is cut off; as the latter involves the privy parts, so must the former involve those parts. And whence is it inferred that the injury of the keruth shafekah<span class="x" onmousemove="('comment',' Here rendered, 'one whose membrum is cut off'. ');">¹⁴</span>

ואם נשתייר מעטרה כו': יתיב רבינא וקמיבעיא ליה מלא החוט שאמרו על פני כולה או על פני רובה אמר ליה רבא תוספאה לרבינא מלא החוט על פני רובה וכלפי רישא

himself involves his privy parts? Might it not be one involving his lips!<span class="x" onmousemove="('comment',' From which spittle may be emitted. Shafekah, from rt. [H] 'to pour out', emit'. ');">¹⁵</span> — Shafekah<span class="x" onmousemove="('comment',' Cf. supra n. 8. ');">¹⁶</span>

א"ר הונא כקולמוס כשרה כמרזב פסולה האי שליט בה אוירא והאי לא שליט בה אוירא ורב חסדא אמר כמרזב כשרה כקולמוס פסולה האי גריד והאי לא גריד

is written, implying, 'at the spot where it discharges',<span class="x" onmousemove="('comment',' Spittle does not flow out of the mouth. ');">¹⁷</span> But might it not refer to one's nose? — It is not written, '[Cut] at the organ that discharges', but 'a cut organ that discharges'; thus implying that organ which in consequence of a cut discharges, and in the absence of a cut does not discharge but flows out. This excludes the nose which in either case<span class="x" onmousemove="('comment',' Even when it is not cut. ');">¹⁸</span>

אמר רבא כוותיה דרב הונא מסתברא האי לא שליט בה אוירא והאי שליט בה אוירא אי משום גרידותא מידי דהוה אברזא דחביתא

emits a discharge.<span class="x" onmousemove="('comment',' But does not ejaculate. ');">¹⁹</span> In a Baraitha it was taught: It was said in Scripture. He who is wounded in his stones shall not enter,<span class="x" onmousemove="('comment',' Deut. XXIII. 2. ');">⁸</span>

אמר ליה רבינא למרימר הכי אמר מר זוטרא משמיה דרב פפא הלכתא בין כקולמוס בין כמרזב כשרה מיהו מיבעיא ליה למטה מעטרה או למעלה פשיטא דלמעלה מעטרה דאי ס"ד למטה מעטרה אפילו נכרת הגיד נמי ורבינא לשבושי למרימר הוא דבעי

and it was also said. A bastard shall not enter,<span class="x" onmousemove="('comment',' Deut. XXIII. 3. ');">²⁰</span> as the latter refers to the privy parts, so does the former refer to the privy parts.

ההוא עובדא דהוה במתא מחסיא שפייה מר בר רב אשי כקולמוס ואכשריה ההוא עובדא דהוה בפומבדיתא איסתתים גובתא דשכבת זרע ואפיק במקום קטנים סבר רב ביבי בר אביי לאכשורי אמר רב פפי משום דאתו

In a case where a puncture beginning below the corona terminated<span class="x" onmousemove="('comment',' By sloping upwards towards the body. ');">²¹</span> at the other end of it above the corona, R. Hiyya b. Abba desired to declare the sufferer as fit.<span class="x" onmousemove="('comment',' Since one end of the perforation is below the corona. ');">²²</span> Said R. Assi to him: Thus ruled R. Joshua b. Levi, '[A perforation of] any size in the corona constitutes a bar [against fitness]'. IF, HOWEVER, ANY PART OF THE CORONA REMAINED etc. Rabina, while sitting [at his studies], raised the following question: Must the HAIR'S BREADTH of which they spoke extend over the entire circumference thereof or only over its greater part? — 'The HAIR'S BREADTH', said Rabbah<span class="x" onmousemove="('comment',' So Emden. Cur. edd. 'Raba'. ');">²³</span> Tosfa'ah to Rabina, must extend over the greater part of it and towards its upper section'.<span class="x" onmousemove="('comment',' Which is nearer to the body. ');">²⁴</span> R. Huna ruled: If it<span class="x" onmousemove="('comment',' The corona. ');">²⁵</span> is cut away like a reed pen it constitutes no disqualification; if like a gutter<span class="x" onmousemove="('comment',' The cut running across the centre and leaving the sides intact. ');">²⁶</span> it causes disqualification. For in the latter case the air penetrates;<span class="x" onmousemove="('comment',' Cooling the membrum and preventing the flow of the semen. ');">²⁷</span> in the former it does not. R. Hisda, however, ruled: [If the cut was] in the shape of a gutter no disqualification is constituted; if it had the shape of a reed pen disqualification is constituted. For in the first case friction may be produced; in the latter it cannot. Raba said: It is reasonable to adopt the view of R. Huna that in the latter case the air penetrates while in the former it does not. For in regard to friction it is only like a bung in a cask.<span class="x" onmousemove="('comment',' Though the bung is cut away at its lower end it nevertheless closes the hole with its upper part which comes in contact with the sides of the bung hole. The contact produced by the upper part of the membrum is sufficient for the generation of the heat required for fertilization. ');">²⁸</span> Said Rabina to Meremar: Thus said Mar Zutra in the name of R. Papa, 'The law is that no disqualification is constituted whether the corona was cut away like a reed pen or like a gutter He raised, however, the question. [whether such a cut must be] below the corona or may even be above it?<span class="x" onmousemove="('comment',' Which is nearer to the body. ');">²⁴</span> — It is obvious that it may even be above it; for were it to be below the corona, the man would be regarded as fit even if the entire membrum there had been cut off. Rabina, however,<span class="x" onmousemove="('comment',' In raising a question the answer to which was so obvious. ');">²⁹</span> only desired to test Meremar. Such an incident<span class="x" onmousemove="('comment',' The cut having taken the shape of a gutter. ');">³⁰</span> once occurred at Matha Mehasia, and R. Ashi arranged for the corona to be cut into the shape of a reed pen, and then declared the man to be fit. It once happened at Pumbeditha that a man had his semen duct blocked, and the discharge of the semen made its way through the urinal duct. R. Bibi b. Abaye intended to declare the man fit. R. Papi, however, said to him, 'Because you are yourselves