Yevamot 8

הֶעָרֵל וְכָל הַטְּמֵאִים, לֹא יֹאכְלוּ בַתְּרוּמָה. נְשֵׁיהֶן וְעַבְדֵּיהֶן, יֹאכְלוּ בַתְּרוּמָה. פְּצוּעַ דַּכָּא וּכְרוּת שָׁפְכָה, הֵן וְעַבְדֵיהֶן יֹאכְלוּ, וּנְשֵׁיהֶן לֹא יֹאכֵלוּ. וְאִם לֹא יְדָעָהּ מִשֶּׁנַּעֲשָׂה פְצוּעַ דַּכָּא וּכְרוּת שָׁפְכָה, הֲרֵי אֵלּוּ יֹאכֵלוּ:

One who is uncircumcised [an uncircumcised Cohein whose brothers died because of circumcision] and all who are unclean may not eat terumah. [This is derived from the Paschal offering, concerning which it is written (Exodus 12:48): "And no uncircumcised one shall eat of it."] Their wives and their bondsmen may eat terumah. [For because of non-circumcision and uncleanliness they do not leave the category of Cohanim; it is just that they themselves are wanting amendment.] A petzua dakka and a k'ruth shafchah (see 8:2) — they and their bondsmen eat, and their wives do not eat. [For he makes her a chalalah by cohabiting with her in that she cohabits with one who is unfit for (marriage with) her.] And if he did not cohabit with her from the time he became a petzua dakka and a k'ruth shafchah [If she were married to him before this, and he did not cohabit with her after he became a petzua dakka], they may eat.

אֵיזֶהוּ פְצוּעַ דַּכָּא, כֹּל שֶׁנִּפְצְעוּ הַבֵּיצִים שֶׁלּוֹ, וַאֲפִלּוּ אַחַת מֵהֶן. וּכְרוּת שָׁפְכָה, כֹּל שֶׁנִּכְרַת הַגִּיד. וְאִם נִשְׁתַּיֵּר מֵהָעֲטָרָה אֲפִלּוּ כְּחוּט הַשַּׂעֲרָה, כָּשֵׁר. פְּצוּעַ דַּכָּא וּכְרוּת שָׁפְכָה, מֻתָּרִין בְּגִיּוֹרֶת וּמְשֻׁחְרֶרֶת, וְאֵינָן אֲסוּרִין אֶלָּא מִלָּבֹא בַקָּהָל, שֶׁנֶּאֱמַר (דברים כג), לֹא יָבֹא פְצוּעַ דַּכָּא וּכְרוּת שָׁפְכָה בִּקְהַל ה':

A petzuah dakka is one whose testicles have been injured, even one of them. And a k'ruth shafchah is one whose membrum is cut. And if there remained even a hairs-breadth of the corona [If it were cut from the corona down], he is fit, [the "membrum" being from the corona upwards towards the body. The corona (atarah) is the row of flesh surrounding the circumcision site. Whether the membrum is injured as by sword or knife, or whether it was crushed and became small of itself — whether it was cut in the membrum or the testicles or the testicular cords — all of these render him unfit. And this is so only when man is the cause; but if illness is the cause, all is kasher.] A petzua dakka and a k'ruth shafchah are permitted to a proselyte and to a freed bondswoman. And they are forbidden only to enter the congregation, it being written (Deuteronomy 23:2): "A petzua dakka and a k'ruth shafchah shall not come into the congregation of the L rd."

עַמּוֹנִי וּמוֹאָבִי, אֲסוּרִים, וְאִסּוּרָן אִסּוּר עוֹלָם, אֲבָל נְקֵבוֹתֵיהֶם מֻתָּרוֹת מִיָּד. מִצְרִי וַאֲדוֹמִי אֵינָם אֲסוּרִים אֶלָּא עַד שְׁלֹשָׁה דוֹרוֹת, אֶחָד זְכָרִים וְאֶחָד נְקֵבוֹת. רַבִּי שִׁמְעוֹן מַתִּיר אֶת הַנְּקֵבוֹת מִיָּד. אָמַר רַבִּי שִׁמְעוֹן, קַל וָחֹמֶר הַדְּבָרִים, וּמָה אִם בִּמְקוֹם שֶׁאָסַר אֶת הַזְּכָרִים אִסּוּר עוֹלָם, הִתִּיר אֶת הַנְּקֵבוֹת מִיָּד, מְקוֹם שֶׁלֹּא אָסַר אֶת הַזְּכָרִים אֶלָּא עַד שְׁלֹשָׁה דוֹרוֹת, אֵינוֹ דִין שֶׁנַּתִּיר אֶת הַנְּקֵבוֹת מִיָּד. אָמְרוּ לוֹ, אִם הֲלָכָה נְקַבֵּל, וְאִם לַדִּין, יֵשׁ תְּשׁוּבָה. אָמַר לָהֶם, לֹא כִי, הֲלָכָה אֲנִי אוֹמֵר. מַמְזֵרִין וּנְתִינִין, אֲסוּרִין, וְאִסּוּרָן אִסּוּר עוֹלָם, אֶחָד זְכָרִים, וְאֶחָד נְקֵבוֹת:

An Ammonite and a Moavite are forbidden (to enter the congregation of the L rd), and their prohibition is perpetual; but their women are permitted immediately. An Egyptian and an Edomite are forbidden only until three generations, both the males and the females. R. Shimon permits the females immediately. R. Shimon said: This can be deduced a fortiori, viz.: Now if in a place where the males are interdicted perpetually, the females are permitted immediately — in a place where the males are interdicted only until three generations, should it not follow that the females be permitted immediately! They said to him: If this is the halachah, we shall accept it; and if (only) an a fortiori argument, it can be refuted. [If you are expounding an a fortiori argument of your own, it can be refuted, viz.: In the instance of Ammon and Moav, the reason (that only men and not women are interdicted) is given, viz. (Deuteronomy 23:4): "Because they did not greet you with bread and with water" — and it is not the way of a woman to greet, whereas no reason is given for (the interdict against) an Egyptian and an Edomite.] He answered: No, I am stating a halachah. Mamzerin and Nethinin are interdicted, and their interdict is perpetual, both males and females. [Nethinim are the Giveonites who converted to Judaism in the days of Joshua, and who were "given" (netunim) to be hewers of wood and drawers of water.]

אָמַר רַבִּי יְהוֹשֻׁעַ, שָׁמַעְתִּי שֶׁהַסָּרִיס חוֹלֵץ, וְחוֹלְצִין לְאִשְׁתּוֹ, וְהַסָּרִיס לֹא חוֹלֵץ וְלֹא חוֹלְצִין לְאִשְׁתּוֹ, וְאֵין לִי לְפָרֵשׁ. אָמַר רַבִּי עֲקִיבָא, אֲנִי אֲפָרֵשׁ. סְרִיס אָדָם חוֹלֵץ וְחוֹלְצִין לְאִשְׁתּוֹ, מִפְּנֵי שֶׁהָיְתָה לוֹ שְׁעַת הַכֹּשֶׁר. סְרִיס חַמָּה לֹא חוֹלֵץ וְלֹא חוֹלְצִין לְאִשְׁתּוֹ, מִפְּנֵי שֶׁלֹּא הָיְתָה לוֹ שְׁעַת הַכֹּשֶׁר. רַבִּי אֶלְעָזָר אוֹמֵר, לֹא כִי, אֶלָּא סְרִיס חַמָּה חוֹלֵץ, וְחוֹלְצִין לְאִשְׁתּוֹ, מִפְּנֵי שֶׁיֶּשׁ לוֹ רְפוּאָה. סְרִיס אָדָם לֹא חוֹלֵץ וְלֹא חוֹלְצִין לְאִשְׁתּוֹ, מִפְּנֵי שֶׁאֵין לוֹ רְפוּאָה. הֵעִיד רַבִּי יְהוֹשֻׁעַ בֶּן בְּתֵירָא עַל בֶּן מְגוּסַת שֶׁהָיָה בִירוּשָׁלַיִם סְרִיס אָדָם, וְיִבְּמוּ אֶת אִשְׁתּוֹ, לְקַיֵּם דִּבְרֵי רַבִּי עֲקִיבָא:

R. Yehoshua said: I have heard that a saris (one who is impotent) gives chalitzah and that his wife receives chalitzah; and that a saris does not give chalitzah and his wife does not receive chalitzah [viz. (Deuteronomy 25:6): "…and his name will not be wiped out" — to exclude one whose name is already wiped out], and I cannot explain [with which saris chalitzah obtains and with which it does not.] R. Akiva said: I will explain it: Seris adam ("a man-caused saris") [who became a saris after he was born] gives chalitzah and his wife receives chalitzah because there was a time when he was kasher; a seris-chammah ("a sun-saris") does not give chalitzah and his wife does not receive chalitzah, for there was never a time when he was kasher. [("seris-chammah") from his mother's womb, never having seen the sun except when he was a saris. His signs: one who has no beard, whose hair is soft, whose skin is smooth, whose urine does not raise a vapor, whose urine-jet is not dome-like (i.e., it does not go far enough to form a dome), whose semen is thin, whose urine has no vinegar-like odor, whose skin does not give off a vapor when he bathes in the wintertime, and whose voice is not distinctly a man's voice.] R. Elazar says: Not so, but a seris-chammah gives chalitzah and his wife receives chalitzah, because he can be healed; a seris-adam does not give chalitzah and his wife does not receive chalitzah, because he cannot be healed. [The halachah is in accordance with R. Akiva, who says that a seris-adam gives chalitzah and his wife is subject to chalitzah and yibum; but he does not take a woman in yibum, for he is forbidden to enter the congregation.] R. Yehoshua b. Betheira testified about one Ben Megoset, a seris-adam in Jerusalem, whose wife was taken in yibum, in confirmation of the words of R. Akiva.

הַסָּרִיס לֹא חוֹלֵץ וְלֹא מְיַבֵּם. וְכֵן אַיְלוֹנִית לֹא חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת. הַסָּרִיס שֶׁחָלַץ לִיבִמְתּוֹ, לֹא פְסָלָהּ. בְּעָלָהּ, פְּסָלָהּ, מִפְּנֵי שֶׁהִיא בְעִילַת זְנוּת. וְכֵן אַיְלוֹנִית שֶׁחָלְצוּ לָהּ אַחִין, לֹא פְסָלוּהָ. בְּעָלוּהָ, פְּסָלוּהָ, מִפְּנֵי שֶׁבְּעִילָתָהּ בְּעִילַת זְנוּת:

The saris [a seris-chammah] does not give chalitzah and does not take a woman in yibum [and his wife is not subject to chalitzah or yibum.] Similarly, an eilonith [We have described her signs in the first chapter (1:1)] is subject to neither chalitzah nor yibum. If a saris gives chalitzah to his yevamah, he does not render her unfit (to the priesthood). If he cohabits with her, he does render her unfit, for his cohabitation is one of z'nuth. Similarly, if the brothers gave chalitzah to an eilonith, they do not render her unfit; if they cohabit with her, they do render her unfit, for her cohabitation is one of z'nuth. [Since she is exempt from yibum, she is forbidden to them as "the wife of one's brother."]

סְרִיס חַמָּה כֹּהֵן שֶׁנָּשָׂא בַת יִשְׂרָאֵל, מַאֲכִילָהּ בַּתְּרוּמָה. רַבִּי יוֹסֵי וְרַבִּי שִׁמְעוֹן אוֹמְרִים, אַנְדְּרוֹגִינוֹס כֹּהֵן שֶׁנָּשָׂא בַת יִשְׂרָאֵל, מַאֲכִילָהּ בַּתְּרוּמָה. רַבִּי יְהוּדָה אוֹמֵר, טֻמְטוּם שֶׁנִּקְרַע וְנִמְצָא זָכָר, לֹא יַחֲלֹץ, מִפְּנֵי שֶׁהוּא כְסָרִיס. אַנְדְּרוֹגִינוֹס נוֹשֵׂא, אֲבָל לֹא נִשָּׂא. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַנְדְּרוֹגִינוֹס חַיָּבִים עָלָיו סְקִילָה, כְּזָכָר:

If a seris-chammah Cohein married the daughter of an Israelite, he causes her to eat terumah. R. Yossi and R. Shimon say: If a hermaphrodite Cohein marries the daughter of an Israelite, he causes her to eat terumah. [For they hold that a hermaphrodite is regarded as a male. And R. Yossi retracts and says in the baraitha that a hermaphrodite is regarded as a distinct creation, which the sages did not determine to be male or female, for which reason a hermaphrodite Cohein does not cause her to eat terumah.] R. Yehudah said: If a tumtum (one whose genitals are concealed) were incised and found to be a male, he does not give chalitzah, for he is like a saris. [The halachah is not in accordance with him; for it is ruled above that a seris-adam gives chalitzah and his wife receives chalitzah, and a tumtum that was incised is like a seris-adam]. A hermaphrodite marries (a woman), but is not married (to a man). [For he is regarded as a male, and if a man cohabits with him, it is as if he were cohabiting with a male, whether by way of his male feature (i.e., the anus) or by way of his female feature.] R. Eliezer says: (If one lives with) a hermaphrodite, he is liable to stoning as (if he would live) with a male. [Only if he does so by way of his male feature and not by way of his female feature. And the halachah is in accordance with R. Eliezer.]