## Ketubot Daf 60a

###### Ketubot 60a:1
[Ketubot 60a:1](https://torahapp.org/share/book/Ketubot/r/60a:1)

עַד כַּמָּה? אָמַר רָבָא אָמַר רַב יִרְמְיָה בַּר אַבָּא אָמַר רַב: שְׁלֹשָׁה חֳדָשִׁים, וּשְׁמוּאֵל אָמַר: שְׁלֹשִׁים יוֹם. וְרַבִּי יִצְחָק אָמַר רַבִּי יוֹחָנָן: חֲמִשִּׁים יוֹם. אָמַר רַב שִׁימִי בַּר אַבָּיֵי: הֲלָכָה כְּרַבִּי יִצְחָק שֶׁאָמַר מִשּׁוּם רַבִּי יוֹחָנָן. בִּשְׁלָמָא רַב וְרַבִּי יוֹחָנָן — כׇּל חַד וְחַד כִּי חוּרְפֵּיהּ. אֶלָּא לִשְׁמוּאֵל, כִּי הַאי גַּוְונָא מִי מַשְׁכַּחַתְּ לַהּ?

**William Davidson Edition - English:**
The Gemara asks: **How old** does the child have to be so that one can assume that he already recognizes his mother? **Rava said** that **Rav Yirmeya bar Abba said** that **Rav said: Three months, and Shmuel said: Thirty days, and Rabbi Yitzḥak said** that **Rabbi Yoḥanan said: Fifty days. Rav Shimi bar Abaye said:** The ***halakha* is in accordance with** what **Rabbi Yitzḥak said in the name of Rabbi Yoḥanan.** The Gemara asks: **Granted, Rav and Rabbi Yoḥanan** are in dispute with regard to the difference between fifty days and three months, as it is possible that **each** baby varies **according to its intelligence,** as one baby is sufficiently developed at fifty days, while another knows his mother at only three months. **However, according to Shmuel, can you find a case like this,** a one-month-old baby who recognizes his mother?


###### Ketubot 60a:2
[Ketubot 60a:2](https://torahapp.org/share/book/Ketubot/r/60a:2)

כִּי אֲתָא רָמֵי בַּר יְחֶזְקֵאל, אָמַר: לָא תְּצִיתִינְהוּ לְהָנֵי כְּלָלֵי דְּכָיֵיל יְהוּדָה אֲחִי מִשְּׁמֵיהּ דִּשְׁמוּאֵל. הָכִי אָמַר שְׁמוּאֵל: כׇּל זְמַן שֶׁמַּכִּירָהּ.

**William Davidson Edition - English:**
The Gemara relates: **When Rami bar Yeḥezkel came** from Eretz Yisrael, **he said: Do not listen to,** i.e., do not accept, **those principles that my brother Yehuda said in the name of Shmuel,** as Shmuel did not establish a particular time with regard to this matter. Rather, **this is what Shmuel said: Whenever he recognizes her,** i.e., there is no fixed age at which this occurs. One must check each baby to see whether he recognizes his mother.


###### Ketubot 60a:3
[Ketubot 60a:3](https://torahapp.org/share/book/Ketubot/r/60a:3)

הָהִיא דַּאֲתַאי לְקַמֵּיהּ דִּשְׁמוּאֵל. אֲמַר לֵיהּ לְרַב דִּימִי בַּר יוֹסֵף: זִיל בִּדְקֵהּ. אֲזַל אוֹתְבַהּ בְּדָרֵי דִנְשֵׁי, וְשַׁקְלֵיהּ לִבְרַהּ וְקָמְהַדַּר לֵיהּ עֲלַיְיהוּ. כִּי מְטָא לְגַבַּהּ, הֲוָת קָא מְסַוֵּי לְאַפַּהּ כְּבַשְׁתִּנְהִי לְעֵינַהּ מִינֵּיהּ. אֲמַר לַהּ: נְטֹף עֵינִיךְ, קוּם דְּרַי בְּרִיךְ. סוֹמֵא מְנָא יָדַע? אָמַר רַב אָשֵׁי: בְּרֵיחָא וּבְטַעְמָא.

**William Davidson Edition - English:**
The Gemara relates: **A certain** divorcée **came before Shmuel,** as she did not wish to nurse her son. **He said to Rav Dimi bar Yosef: Go and check her,** i.e., verify whether the child recognizes his mother. **He went, placed her in a row of women, and took her son** in his arms **and passed him near them** to see how the child would react. **When** the child **reached her, he looked at her face with joy,** and **she averted her eyes from him,** as she did not want to look at him. **He said to her: Lift up your eyes, get up and take your son,** as it is obvious that he knows you. The Gemara asks: If this is so, then **how does a blind** baby **know** and recognize his mother? **Rav Ashi said: Through smell and through the taste** of her milk.


###### Ketubot 60a:4
[Ketubot 60a:4](https://torahapp.org/share/book/Ketubot/r/60a:4)

תָּנוּ רַבָּנַן: יוֹנֵק תִּינוֹק וְהוֹלֵךְ עַד עֶשְׂרִים וְאַרְבָּעָה חֹדֶשׁ, מִכָּאן וְאֵילָךְ — כְּיוֹנֵק שֶׁקֶץ, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. רַבִּי יְהוֹשֻׁעַ אוֹמֵר: אֲפִילּוּ אַרְבַּע וְחָמֵשׁ שָׁנִים. פֵּירַשׁ לְאַחַר עֶשְׂרִים וְאַרְבָּעָה חֹדֶשׁ וְחָזַר — כְּיוֹנֵק שֶׁקֶץ.

**William Davidson Edition - English:**
§ Apropos the period of time during which a child nurses, the Gemara continues to debate different aspects of this matter. **The Sages taught** in a *baraita*: **A child may continue to nurse until** the age of **twenty-four months,** and **from this** point **forward,** if he continues to nurse, he is **like one who nurses** from **a non-kosher animal,** as a woman’s milk is forbidden to anyone other than a small child; this is **the statement of Rabbi Eliezer. Rabbi Yehoshua says:** A child may continue to nurse **even** for **four or five years,** and this is permitted. However, **if he ceased,** i.e., was weaned, **after twenty-four months and** then **resumed** nursing, he is **like one who nurses** from **a non-kosher animal.**


###### Ketubot 60a:5
[Ketubot 60a:5](https://torahapp.org/share/book/Ketubot/r/60a:5)

אָמַר מָר: מִכָּאן וְאֵילָךְ כְּיוֹנֵק שֶׁקֶץ. וּרְמִינְהִי: יָכוֹל יְהֵא חֲלֵב מְהַלְּכֵי שְׁתַּיִם טָמֵא. וְדִין הוּא: וּמָה בְּהֵמָה שֶׁהֵקַלְתָּ בְּמַגָּעָהּ — הֶחְמַרְתָּ בַּחֲלָבָהּ, אָדָם שֶׁהֶחְמַרְתָּ בְּמַגָּעוֹ — אֵינוֹ דִּין שֶׁתַּחְמִיר בַּחֲלָבוֹ?

**William Davidson Edition - English:**
**The Master said** in the *baraita*: **From this** point **forward** he is **like one who nurses from a non-kosher animal.** The Gemara **raises a contradiction** from a *baraita*: One **might** have thought that the **milk** of **bipeds,** i.e., humans, **would be non-kosher** like that of a non-kosher animal, based on a **logical derivation: Just as** with regard to a non-kosher **animal, where you were lenient with regard to its contact,** meaning that it does not render people or items impure through contact when it is alive, **you were stringent with regard to its milk,** which is prohibited, even more so should this be true with regard to a person. An *a fortiori* inference would indicate that with regard to **a person, where you were stringent about contact,** as people can render other people and objects impure even when they are alive, one should be stricter. So **isn’t it logical that you should be stringent with regard to his milk?**


###### Ketubot 60a:6
[Ketubot 60a:6](https://torahapp.org/share/book/Ketubot/r/60a:6)

תַּלְמוּד לוֹמַר: ״אֶת הַגָּמָל כִּי מַעֲלֵה גֵרָה הוּא״, הוּא טָמֵא, וְאֵין חֲלֵב מְהַלְּכֵי שְׁתַּיִם טָמֵא, אֶלָּא טָהוֹר. יָכוֹל אוֹצִיא אֶת הֶחָלָב, שֶׁאֵינוֹ שָׁוֶה בַּכֹּל, וְלֹא אוֹצִיא אֶת הַדָּם שֶׁהוּא שָׁוֶה בַּכֹּל — תַּלְמוּד לוֹמַר ״הוּא״ — הוּא טָמֵא, וְאֵין דַּם מְהַלְּכֵי שְׁתַּיִם טָמֵא, אֶלָּא טָהוֹר.

**William Davidson Edition - English:**
This is as **the verse states:** “But this you shall not eat, of those that only chew the cud, or of those that only part the hoof; **the camel, because it chews the cud** but does not part the hoof, it is impure for you” (Leviticus 11:4). The somewhat superfluous word “it” teaches that **it** alone **is impure, but** the **milk** of **bipeds is not impure; rather,** it is **kosher.** Furthermore, one **might** have thought that **I should exclude the milk** of humans from the prohibition against consumption, as this issue **does not apply equally to everyone,** since only women produce milk, but **I should not exclude** from the prohibition human **blood, which** does **apply equally to everyone.** Consequently, **the verse states “it”** with regard to a camel, to say that **it** alone **is impure,** whereas the **blood** of **bipeds is not impure,** but **rather** is **kosher.**


###### Ketubot 60a:7
[Ketubot 60a:7](https://torahapp.org/share/book/Ketubot/r/60a:7)

וְאָמַר רַב שֵׁשֶׁת: אֲפִילּוּ מִצְוַת פְּרִישָׁה אֵין בּוֹ.

**William Davidson Edition - English:**
**And Rav Sheshet said** about this ruling: **There is not even a** rabbinic **command to refrain** from consuming human milk. Therefore, this presents a contradiction to the statement that a child who nurses beyond a certain age is like one who nurses from a non-kosher animal.


###### Ketubot 60a:8
[Ketubot 60a:8](https://torahapp.org/share/book/Ketubot/r/60a:8)

לָא קַשְׁיָא: הָא דְּפָרֵישׁ, הָא דְּלָא פָּרֵישׁ.

**William Davidson Edition - English:**
The Gemara answers: **This** is **not difficult,** as **this** statement that the milk is permitted is referring to **when it** has been **removed** from the woman’s body, and **that** statement, that the milk is forbidden, is referring to **when it** has **not** been **removed.** Fundamentally, human milk is a permitted substance. However, it is prohibited by rabbinic law for anyone other than a very young child to nurse directly from a woman’s breasts, and one who does so is considered like one who consumes milk from a non-kosher animal.


###### Ketubot 60a:9
[Ketubot 60a:9](https://torahapp.org/share/book/Ketubot/r/60a:9)

וְחִילּוּפַהּ בְּדָם. כִּדְתַנְיָא: דָּם שֶׁעַל גַּבֵּי כִּכָּר — גּוֹרְרוֹ וְאוֹכְלוֹ. שֶׁבֵּין הַשִּׁינַּיִם — מוֹצְצוֹ וְאֵינוֹ חוֹשֵׁשׁ.

**William Davidson Edition - English:**
**And the opposite** applies **to blood:** Human blood that has been removed from the body is forbidden, but if it has not yet been removed, it is permitted. **As it is taught** in a *baraita*: If some human **blood was on a loaf** of bread, one **scrapes off** the blood **and** then he may **eat** the bread. Since the blood was detached from the body, it is forbidden by rabbinic law, but if blood **was between** the **teeth, he may suck it** and swallow it **without concern,** as the blood is permitted if it has not been removed from the body.


###### Ketubot 60a:10
[Ketubot 60a:10](https://torahapp.org/share/book/Ketubot/r/60a:10)

אָמַר מָר, רַבִּי יְהוֹשֻׁעַ אוֹמֵר: אֲפִילּוּ אַרְבַּע וְחָמֵשׁ שָׁנִים. וְהָתַנְיָא, רַבִּי יְהוֹשֻׁעַ אוֹמֵר: אֲפִילּוּ חֲבִילָתוֹ עַל כְּתֵיפָיו! אִידֵּי וְאִידֵּי חַד שִׁיעוּרָא הוּא. אָמַר רַב יוֹסֵף: הֲלָכָה כְּרַבִּי יְהוֹשֻׁעַ.

**William Davidson Edition - English:**
**The Master said** in the aforementioned *baraita*: **Rabbi Yehoshua says:** A child may continue to nurse **even** for **four or five years. But isn’t it taught** in a different *baraita*: **Rabbi Yehoshua says: Even if** he can carry **his package on his shoulder** he can continue to nurse? The Gemara answers: This is not a contradiction, since **both this and that are one,** the same, **measure,** and the difference between them is only semantic. **Rav Yosef said:** The ***halakha* is in accordance with** the opinion of **Rabbi Yehoshua.**


###### Ketubot 60a:11
[Ketubot 60a:11](https://torahapp.org/share/book/Ketubot/r/60a:11)

תַּנְיָא, רַבִּי מָרִינוּס אוֹמֵר: גּוֹנֵחַ — יוֹנֵק חָלָב בְּשַׁבָּת. מַאי טַעְמָא: יוֹנֵק מְפָרֵק כִּלְאַחַר יָד, וּבִמְקוֹם צַעֲרָא לָא גְּזַרוּ רַבָּנַן. אָמַר רַב יוֹסֵף: הֲלָכָה כְּרַבִּי מָרִינוּס.

**William Davidson Edition - English:**
On the same topic **it is taught** in a *baraita*: **Rabbi Marinos says: One who is coughing** due to an illness that requires milk but did not have milk available **may suck milk** directly from an animal’s udders **on Shabbat,** although milking is a prohibited labor on Shabbat. **What is the reason? Sucking** the milk in this way constitutes an act of **extracting in an unusual manner.** Although milking is an example of the labor of extracting, a subcategory of the primary category of threshing, it is prohibited by Torah law only when the labor is performed in its typical manner. One who nurses from an animal is extracting the milk in an unusual manner. Such labor is prohibited by rabbinic law, **but in a situation** involving **pain,** like one who is coughing, **the Sages did not issue a decree. Rabbi Yosef said:** The ***halakha* is in accordance with** the opinion of **Rabbi Marinos.**


###### Ketubot 60a:12
[Ketubot 60a:12](https://torahapp.org/share/book/Ketubot/r/60a:12)

תַּנְיָא, נַחוּם אִישׁ גַּלְיָא אוֹמֵר: צִינּוֹר שֶׁעָלוּ בּוֹ קַשְׁקַשִּׁין — מְמַעֲכָן בְּרַגְלוֹ בְּצִנְעָא בְּשַׁבָּת, וְאֵינוֹ חוֹשֵׁשׁ. מַאי טַעְמָא — מְתַקֵּן כִּלְאַחַר יָד הוּא, וּבִמְקוֹם פְּסֵידָא לָא גְּזַרוּ בַּהּ רַבָּנַן. אָמַר רַב יוֹסֵף: הֲלָכָה כְּנַחוּם אִישׁ גַּלְיָא.

**William Davidson Edition - English:**
A ruling similar to the previous *halakha* **is taught** in a *baraita*: **Naḥum of Galia says:** If **a** drainage **pipe is blocked by weeds [*kashkashin*]** and grass, preventing water from running through the pipe, **one may crush them with his foot in private** on Shabbat **without concern** that he is performing the labor of preparing a vessel. The Gemara explains: **What is the reason** for this leniency? **This is** an example of **repairing** a vessel **in an unusual manner,** since it is uncommon to fix an item without using a tool or one’s hands. Performing labor in an unusual manner is ordinarily prohibited by rabbinic decree, **but in a situation** involving financial **loss, the Sages did not issue a decree. Rabbi Yosef said:** The ***halakha* is in accordance with** the opinion of **Naḥum of Galia.**


###### Ketubot 60a:13
[Ketubot 60a:13](https://torahapp.org/share/book/Ketubot/r/60a:13)

פֵּירַשׁ לְאַחַר עֶשְׂרִים וְאַרְבָּעָה חֹדֶשׁ וְחָזַר — כְּיוֹנֵק שֶׁקֶץ. וְכַמָּה? אָמַר רַב יְהוּדָה בַּר חֲבִיבָא אָמַר שְׁמוּאֵל: שְׁלֹשָׁה יָמִים. אִיכָּא דְּאָמְרִי, תָּנֵי רַב יְהוּדָה בַּר חֲבִיבָא קַמֵּיהּ דִּשְׁמוּאֵל: שְׁלֹשָׁה יָמִים.

**William Davidson Edition - English:**
The Gemara continues discussing the aforementioned *baraita*, which states: If the child **ceased** nursing **after twenty-four months and** then **resumed,** he is **like one who nurses** from **a non-kosher animal.** The Gemara asks: **How long** must he cease nursing to be considered weaned? **Rav Yehuda bar Ḥaviva said** that **Shmuel said: Three days. There are** those **who say** that this was not an amoraic statement, but rather a *baraita* that **is taught** by **Rav Yehuda bar Ḥaviva before Shmuel:** Weaning takes effect after **three days.**


###### Ketubot 60a:14
[Ketubot 60a:14](https://torahapp.org/share/book/Ketubot/r/60a:14)

תָּנוּ רַבָּנַן: מֵינֶקֶת שֶׁמֵּת בַּעְלָהּ בְּתוֹךְ עֶשְׂרִים וְאַרְבָּעָה חֹדֶשׁ — הֲרֵי זוֹ לֹא תִּתְאָרֵס וְלֹא תִּינָּשֵׂא

**William Davidson Edition - English:**
§ The Gemara discusses other *halakhot* relating to nursing. **The Sages taught: A nursing woman whose husband died within twenty-four months** of her child’s birth **may not be betrothed and may not get married**