Yevamot 75B

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

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 Talmud 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.

אמר רב יהודה אמר שמואל: פצוע דכא בידי שמים כשר. אמר רבא: היינו דקרינן ״פצוע״, ולא קרינן ״הפצוע״.

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.

במתניתא תנא, נאמר: ״לא יבא פצוע״, ונאמר ״לא יבא ממזר״. מה להלן בידי אדם, אף כאן בידי אדם.

A similar idea was taught in a baraita. It is stated: “A man wounded [petzua] with crushed testicles [dakka] or a severed [kerut] penis should not enter into the congregation of YHWH” (Deuteronomy 23:2), and it is stated in the very next verse: “A mamzer should not enter into the congregation of YHWH” (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.