## Yevamot Daf 75b

###### Yevamot 75b:1
[Yevamot 75b:1](https://torahapp.org/share/book/Yevamot/r/75b:1)

וְחַרְזֵיהּ סִילְוָא בְּבֵיצִים, וּנְפַק מִינֵּיהּ כְּחוּט דְּמוּגְלָא, וְאוֹלֵיד! הָא שְׁלַח שְׁמוּאֵל לְקַמֵּיהּ דְּרַב וַאֲמַר לֵיהּ: צֵא וְחָזַר עַל בָּנָיו מֵאֵין הֵם.

**William Davidson Edition - English:**
**and a thorn [*silva*]** from the tree **punctured him in the testicles, and** semen **resembling a thread of pus issued from him,** as the thorn had perforated his testicle, **and** yet **he** later **had children.** The Gemara answers: **Didn’t Shmuel send** this case **before Rav, who said to him: Go** out and **inquire about his children where they come from,** as he doubted that this man could father children, and therefore his wife must have committed adultery.


###### Yevamot 75b:2
[Yevamot 75b:2](https://torahapp.org/share/book/Yevamot/r/75b:2)

אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: פְּצוּעַ דַּכָּא בִּידֵי שָׁמַיִם כָּשֵׁר. אָמַר רָבָא: הַיְינוּ דְּקָרֵינַן ״פְּצוּעַ״, וְלָא קָרֵינַן ״הַפָּצוּעַ״.

**William Davidson Edition - English:**
**Rav Yehuda said** that **Shmuel said: A man wounded with crushed** testicles **at the hand of Heaven,** e.g., from birth or as the result of an illness, **is fit** to marry a woman who was born Jewish. **Rava said: This is** the reason **that we read** in the Torah: **“A man wounded** with crushed testicles,” **and we do not read: The man wounded** with crushed testicles. In the Hebrew text, the latter phrase: The man wounded, can be understood to include one whose testicles have always been crushed, whereas “a man wounded” indicates that he was wounded, i.e., his disability is the result of injury.


###### Yevamot 75b:3
[Yevamot 75b:3](https://torahapp.org/share/book/Yevamot/r/75b:3)

בְּמַתְנִיתָא תָּנָא, נֶאֱמַר: ״לֹא יָבֹא פְצוּעַ״, וְנֶאֱמַר ״לֹא יָבֹא מַמְזֵר״. מָה לְהַלָּן בִּידֵי אָדָם, אַף כָּאן בִּידֵי אָדָם.

**William Davidson Edition - English:**
A similar idea **was taught in a *baraita*. It is stated: “A man wounded [*petzua*]** with crushed testicles [*dakka*] or a severed [*kerut*] penis **shall not enter** into the congregation of the Lord” (Deuteronomy 23:2), **and it is stated** in the very next verse: **“A *mamzer* shall not enter** into the congregation of the Lord” (Deuteronomy 23:3). **Just as there,** with regard to a *mamzer*, his blemish was created **at the hands of man,** i.e., by his parents who sinned, **so too, here,** with regard to one with crushed testicles, the verse must be speaking about one whose mutilation was **at the hands of man.**


###### Yevamot 75b:4
[Yevamot 75b:4](https://torahapp.org/share/book/Yevamot/r/75b:4)

אָמַר רָבָא: פָּצוּעַ — בְּכוּלָּן, דַּךְ — בְּכוּלָּן, כָּרוּת — בְּכוּלָּן. פָּצוּעַ בְּכוּלָּן — בֵּין שֶׁנִּפְצַע הַגִּיד, בֵּין שֶׁנִּפְצְעוּ בֵּיצִים, בֵּין שֶׁנִּפְצְעוּ חוּטֵי בֵּיצִים. דַּךְ בְּכוּלָּן — בֵּין שֶׁנִּידַּךְ הַגִּיד, בֵּין שֶׁנִּידַּכּוּ בֵּיצִים, בֵּין שֶׁנִּידַּכּוּ חוּטֵי בֵיצִים. כְּרוּת [בְּכוּלָּן] — בֵּין שֶׁנִּכְרַת הַגִּיד, בֵּין שֶׁנִּכְרְתוּ בֵּיצִים, בֵּין שֶׁנִּכְרְתוּ חוּטֵי בֵיצִים.

**William Davidson Edition - English:**
**Rava said:** The verse dealing with injured genitals speaks of three types of injury: Wounded [*petzua*], crushed [*dakka*], and severed [*kerut*]. **Wounded** applies **to all of them; crushed** applies **to all of them;** and **severed** applies **to all of them,** as will immediately be explained. **Wounded** applies **to all of them, whether the member was wounded, or the testicles were wounded, or the spermatic cords were wounded.** Similarly, **crushed** applies **to all of them, whether the member was crushed, or the testicles were crushed, or the spermatic cords were crushed.** And **severed** also applies **to all of them, whether the member was severed, or the testicles were severed, or the spermatic cords were severed.**


###### Yevamot 75b:5
[Yevamot 75b:5](https://torahapp.org/share/book/Yevamot/r/75b:5)

אֲמַר לֵיהּ הָהוּא מֵרַבָּנַן לְרָבָא: מִמַּאי דְּהַאי פְּצוּעַ דַּכָּא בְּאוֹתוֹ מָקוֹם? אֵימָא מֵרֹאשׁוֹ? אֲמַר לֵיהּ: מִדְּלָא מְנָה בֵּיהּ דּוֹרוֹת, שְׁמַע מִינַּהּ בְּאוֹתוֹ מָקוֹם.

**William Davidson Edition - English:**
§ **One of the Sages said to Rava: From where** is it derived **that this** phrase **“*petzua dakka*,”** literally meaning wounded by crushing, is referring to a man who suffered an injury **in that place,** i.e., his genitals? **Say** that perhaps it is referring to one who was injured **on his head.** Rava **said to him: From** the fact that the verse **does not mention** the number of **generations** of his descendants that may not enter into the congregation, as do the verses with regard to a *mamzer* or an Ammonite or Moabite, **learn from this** that it is referring to a man who suffered an injury **in that place.** The blemish is evidently one that prevents him from having children, and therefore he has no generations of descendants.


###### Yevamot 75b:6
[Yevamot 75b:6](https://torahapp.org/share/book/Yevamot/r/75b:6)

וְדִלְמָא הַאי דְּלָא מָנָה בּוֹ דּוֹרוֹת, דְּאִיהוּ הוּא דְּאָסוּר, בְּרֵיהּ וּבַר בְּרֵיהּ כָּשֵׁר?

**William Davidson Edition - English:**
The Gemara asks: **But perhaps** the fact **that** the Torah **does not mention** the number of **generations** of his descendants that may not enter into the congregation is due to a halakhic reason rather than a biological one, i.e. **that** only **he is prohibited** from entering into the congregation, whereas **his son and his son’s son are fit** to do so?


###### Yevamot 75b:7
[Yevamot 75b:7](https://torahapp.org/share/book/Yevamot/r/75b:7)

דּוּמְיָא דִּכְרוּת שׇׁפְכָה: מָה כְּרוּת שׇׁפְכָה — בְּאוֹתוֹ מָקוֹם, אַף הַאי נָמֵי בְּאוֹתוֹ מָקוֹם.

**William Davidson Edition - English:**
The Gemara explains that the identity of a *petzua dakka* is derived in a different way: The case of a *petzua dakka* is **similar to** that of **one whose penis has been severed,** mentioned immediately afterward: **Just as one whose penis has been severed** suffered an injury **in that place, so too, this** man was injured **in that place.**


###### Yevamot 75b:8
[Yevamot 75b:8](https://torahapp.org/share/book/Yevamot/r/75b:8)

וּכְרוּת שׇׁפְכָה גּוּפֵיהּ מִמַּאי דִּבְאוֹתוֹ מָקוֹם הוּא? אֵימָא מִשִּׂפְתֵּיהּ! ״שׇׁפְכָה״ כְּתִיב — בְּמָקוֹם שֶׁשּׁוֹפֵךְ.

**William Davidson Edition - English:**
The Gemara asks: As for the **one whose penis has been severed [*kerut shofkha*] himself, from where** is it derived that the phrase *kerut shofkha*, literally meaning severed emission, is referring to a man who suffered an injury **in that place,** i.e., his genitals? **Say** that perhaps it is referring to one who was injured **to his lips,** from where spittle is discharged. The Gemara answers: **It is written “*shofkha*,”** which indicates that the injury was **in a place that pours out [*shofekh*],** whereas spittle is spat out.


###### Yevamot 75b:9
[Yevamot 75b:9](https://torahapp.org/share/book/Yevamot/r/75b:9)

וְאֵימָא מֵחוֹטְמוֹ? מִי כְּתִיב ״בִּשְׁפוֹךְ״?! ״כְּרוּת שׇׁפְכָה״ כְּתִיב — מִי שֶׁעַל יְדֵי כְּרִיתָה שׁוֹפֵךְ, שֶׁלֹּא עַל יְדֵי כְּרִיתָה אֵינוֹ שׁוֹפֵךְ אֶלָּא מְקַלֵּחַ. לְאַפּוֹקֵי הַאי, דְּאִידֵּי וְאִידֵּי שׁוֹפֵךְ הוּא.

**William Davidson Edition - English:**
The Gemara asks further: **But say** that perhaps it is referring to one who suffered an injury **to his nose.** The Gemara answers: **Is it written *bishpokh*,** which would indicate a place from which there is a discharge even if nothing was severed? Rather, **it is written “*kerut shofkha*,”** implying **something that pours out as a result of** an organ **having been severed. But in the absence of** an organ **having been severed,** the semen **does not pour out; rather, it is ejected out.** This comes **to exclude this** possibility of the nose, **as** whether it is in **this** state **or that** state, i.e., severed or not, the mucus **pours out.**


###### Yevamot 75b:10
[Yevamot 75b:10](https://torahapp.org/share/book/Yevamot/r/75b:10)

בְּמַתְנִיתָא תָּנָא, נֶאֱמַר: ״לֹא יָבֹא פְצוּעַ דַּכָּא״, וְנֶאֱמַר: ״לֹא יָבֹא מַמְזֵר״. מָה לְהַלָּן בְּאוֹתוֹ מָקוֹם, אַף כָּאן בְּאוֹתוֹ מָקוֹם.

**William Davidson Edition - English:**
With regard to this issue, **it was taught in a *baraita*** as follows: **It is stated: “A man wounded with crushed testicles shall not enter** into the congregation,” **and it is stated: “A *mamzer* shall not enter** into the congregation.” **Just as there,** the blemish of a *mamzer* comes **from that place,** through sexual misconduct, **so too, here,** a man with crushed testicles is one who suffered an injury **in that place** that is connected to cohabitation.


###### Yevamot 75b:11
[Yevamot 75b:11](https://torahapp.org/share/book/Yevamot/r/75b:11)

נִיקַּב לְמַטָּה מֵעֲטָרָה, שֶׁכְּנֶגְדּוֹ לְמַעְלָה מֵעֲטָרָה, סָבַר רַבִּי חִיָּיא בַּר אַבָּא לְאַכְשׁוֹרֵי. אֲמַר לֵיהּ רַבִּי אַסִּי: הָכִי אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: עֲטָרָה כׇּל שֶׁהִיא מְעַכֶּבֶת.

**William Davidson Edition - English:**
§ The Gemara considers the following case: If a man’s member **was punctured** from one side **below the corona,** i.e., at the corona itself, and the puncture ended **on the opposite** side **above the corona** which is nearer the body, **Rabbi Ḥiyya bar Abba thought to render him fit** for marriage on the grounds that on one side the puncture was below the corona. **Rabbi Asi said to him: This is what Rabbi Yehoshua ben Levi said:** A puncture in **the corona of any size impedes** the man’s fitness, even if one end of the puncture is below the corona, as any puncture in the corona affects his fertility.


###### Yevamot 75b:12
[Yevamot 75b:12](https://torahapp.org/share/book/Yevamot/r/75b:12)

וְאִם נִשְׁתַּיֵּיר מֵעֲטָרָה כּוּ׳. יָתֵיב רָבִינָא וְקָמִיבַּעְיָא לֵיהּ: מְלֹא הַחוּט שֶׁאָמְרוּ, עַל פְּנֵי כּוּלָּהּ אוֹ עַל פְּנֵי רוּבָּהּ? אֲמַר לֵיהּ רָבָא תּוֹסְפָאָה לְרָבִינָא: מְלֹא הַחוּט — עַל פְּנֵי רוּבָּהּ, וּכְלַפֵּי רֵישָׁא.

**William Davidson Edition - English:**
It is taught in the mishna that **if there remains** a portion **of the corona,** even as much as a hairsbreadth, he is still fit. **Ravina sat and raised the** following **dilemma:** This **hairsbreadth of which they spoke,** must it surround **the entire** member **or** only **a majority of it? Rava Tosfa’a said to Ravina: A hairsbreadth** of the corona must surround **a majority** of the member, **and toward its head,** that is, in the portion closer to the body.


###### Yevamot 75b:13
[Yevamot 75b:13](https://torahapp.org/share/book/Yevamot/r/75b:13)

אָמַר רַב הוּנָא: כְּקוּלְמוֹס — כְּשֵׁרָה, כְּמַרְזֵב — פְּסוּלָה. הַאי — שָׁלֵיט בַּהּ אַוֵּירָא, וְהַאי — לָא שָׁלֵיט בַּהּ אַוֵּירָא. וְרַב חִסְדָּא אָמַר: כְּמַרְזֵב כְּשֵׁרָה, כְּקוּלְמוֹס פְּסוּלָה! הַאי — גָּרֵיד, וְהַאי — לָא גָּרֵיד.

**William Davidson Edition - English:**
**Rav Huna said:** If a man’s member was cut **like a quill [*kulmus*],** which is sharp on all sides, he is **fit;** but if it was cut **like a gutter,** which is partly open, he is **unfit.** He explains: In **this** case, where it was cut like a gutter, he is unfit because **the air penetrates** and this interferes with the proper flow of his semen; **whereas** in **that** case, where it was cut like a quill, he remains fit because **the air does not penetrate** and the semen is unaffected. **And Rav Ḥisda said** the reverse: If a man’s member was cut **like a gutter,** he is **fit;** but if it was cut **like a quill,** he is **unfit.** This is because in **this** case, where it was cut like a gutter, the member **rubs** against the woman’s sexual organ and becomes aroused, **whereas** in **that** case, where it was cut like a quill, it **does not rub** against it, as it is too thin and insubstantial.


###### Yevamot 75b:14
[Yevamot 75b:14](https://torahapp.org/share/book/Yevamot/r/75b:14)

אָמַר רָבָא: כְּווֹתֵיהּ דְּרַב הוּנָא מִסְתַּבְּרָא. הַאי לָא שָׁלֵיט בַּהּ אַוֵּירָא וְהַאי שָׁלֵיט בַּהּ אַוֵּירָא, אִי מִשּׁוּם גְּרִידוּתָא — מִידֵּי דְּהָוֵה אַבַּרְזָא דְחָבִיתָא.

**William Davidson Edition - English:**
**Rava said: It stands to reason in accordance with** the opinion of **Rav Huna,** that in **this** case **the air penetrates, whereas** in **that** case **the air does not penetrate. With respect to the rubbing,** this is **just as it is in** the case of **a stopper of a barrel.** Although one end of the stopper tapers to a sharp point, the stopper nevertheless closes the hole when it is jammed inside and its other end makes contact with the sides of the hole. Here, too, sufficient contact and friction can be created by the upper end of the man’s member.


###### Yevamot 75b:15
[Yevamot 75b:15](https://torahapp.org/share/book/Yevamot/r/75b:15)

אֲמַר לֵיהּ רָבִינָא לְמָרִימָר, הָכִי אָמַר מָר זוּטְרָא מִשְּׁמֵיהּ דְּרַב פָּפָּא: הִלְכְתָא, בֵּין כְּקוּלְמוֹס בֵּין כְּמַרְזֵב — כְּשֵׁרָה. מִיהוּ, מִיבַּעְיָא לֵיהּ: לְמַטָּה מֵעֲטָרָה, אוֹ לְמַעְלָה? פְּשִׁיטָא דִּלְמַעְלָה מֵעֲטָרָה, דְּאִי סָלְקָא דַעְתָּךְ לְמַטָּה מֵעֲטָרָה — אֲפִילּוּ נִכְרַת הַגִּיד נָמֵי. וְרָבִינָא לְשַׁבּוֹשֵׁי לְמָרִימָר הוּא דְּבָעֵי.

**William Davidson Edition - English:**
**Ravina said to Mareimar** that **Mar Zutra said in the name of Rav Pappa as follows: The *halakha* is** that **whether** the man’s member was cut **like a quill or like a gutter,** he is **fit. However, he raised a dilemma** as to whether this is referring to a cut **below the corona,** i.e., on the corona itself, **or above** it, on that part of the penis that is closer to the body. The Gemara answers: It **is obvious** that this is referring **to** a cut **above the corona, as, if it enters your mind** that it is referring **to below the corona,** i.e., on the corona itself, this would be difficult because **even** if the end of **the member was** completely **severed,** he would **also** be fit, provided that a hairsbreadth of the corona remained. The Gemara adds: **And Ravina** asked this question only because **he wanted to mislead Mereimar** and test his understanding of the issue.


###### Yevamot 75b:16
[Yevamot 75b:16](https://torahapp.org/share/book/Yevamot/r/75b:16)

הָהוּא עוֹבָדָא דַּהֲוָה בְּמָתָא מַחְסֵיָא, שַׁפְּיֵיהּ מָר בַּר רַב אָשֵׁי כְּקוּלְמוֹס וְאַכְשְׁרֵיהּ. הָהוּא עוֹבָדָא דַּהֲוָה בְּפוּמְבְּדִיתָא, אִיסְתְּתִים גּוּבְתָּא דְּשִׁכְבַת זֶרַע, וְאַפֵּיק בִּמְקוֹם קְטַנִּים. סְבַר רַב בִּיבִי בַּר אַבָּיֵי לְאַכְשׁוֹרֵי. אָמַר רַב פַּפִּי: מִשּׁוּם דְּאַתּוּ

**William Davidson Edition - English:**
The Gemara relates: **A certain incident** actually **occurred in** the town of **Mata Meḥasya,** where a man’s member was cut like a gutter. **Mar bar Rav Ashi cut** back the flesh on all sides until it was **like a quill and** thereby **rendered him fit** to enter into the congregation. **A certain incident occurred in Pumbedita,** where **the seminal duct** of a certain man **became blocked, and he emitted** semen **through the urinary duct. Rav Beivai bar Abaye thought to render him fit,** as his genitals were neither crushed nor severed. **Rav Pappi said: Because you come**