Ketubot 58A

קוביוסטוס ⁠— הגיעו. מאי איכא ⁠— לסטים מזויין או מוכתב למלכות, הנהו קלא אית להו.

a gambler [kuvyustus], it has come to him, meaning that the seller has caught the buyer in a binding transaction, and he cannot annul the sale due to this kind of defect, as these characteristics are common in slaves. What is the halakha if it was discovered that the slave was an armed bandit or that the king had signed his death warrant, and there is a danger that the government will catch him and execute him? These are serious and uncommon defects that in principle could invalidate a sale. However, these defects generate publicity. In such unusual and severe circumstances, everyone is aware of them. Therefore, it is assumed that the buyer knew about them as well and nevertheless acquiesced to buy the slave. Consequently, there is no reason to revoke the sale of a slave.

מכדי, בין למר ובין למר לא אכלה, מאי בינייהו? איכא בינייהו קבל, מסר, והלך.

The Talmud asks: After all, according to this Sage, Ulla, and according to that Sage, Rav Shmuel bar Rav Yehuda, she may not partake of teruma, so what is the difference between them? The Talmud answers: The practical difference between them is in cases where he accepted, or he transferred or went. If the husband explicitly accepted her blemishes, there is no concern with regard to abrogation, but there is still a concern that she will give her family members teruma wine. Conversely, if the father transferred his daughter to the agents of the husband and entrusted her to their care, or if the father’s own agents went with the girl and the agents of the husband, there is no longer concern that she might give her family members teruma, as she is not with them, but there is still a concern about abrogation.