## Ketubot Daf 60b

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

עַד עֶשְׂרִים וְאַרְבָּעָה חֹדֶשׁ, דִּבְרֵי רַבִּי מֵאִיר. וְרַבִּי יְהוּדָה מַתִּיר בִּשְׁמוֹנָה עָשָׂר חֹדֶשׁ. אָמַר רַבִּי נָתָן בַּר יוֹסֵף: הֵן הֵן דִּבְרֵי בֵּית שַׁמַּאי, הֵן הֵן דִּבְרֵי בֵּית הִלֵּל. שֶׁבֵּית שַׁמַּאי אוֹמְרִים: עֶשְׂרִים וְאַרְבָּעָה חֹדֶשׁ, וּבֵית הִלֵּל אוֹמְרִים: שְׁמוֹנָה עָשָׂר חֹדֶשׁ.

**William Davidson Edition - English:**
**until twenty-four months** from the day the child was born. The reason for this decree is to protect the child. If she remarries she may become pregnant and may not be able to continue nursing, but her second husband will not be obligated to support the child who is not his son. This is **the statement of Rabbi Meir. And Rabbi Yehuda permits** getting married **after eighteen months. Rabbi Natan bar Yosef said: These** words **are the same** as **the statement of Beit Shammai, and those** words **are the same** as **the statement of Beit Hillel,** i.e., this is an ancient dispute, **as Beit Shammai say: Twenty-four months, and Beit Hillel say: Eighteen months.**


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

אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל: אֲנִי אַכְרִיעַ. לְדִבְרֵי הָאוֹמֵר עֶשְׂרִים וְאַרְבָּעָה חֹדֶשׁ — מוּתֶּרֶת לִינָּשֵׂא בְּעֶשְׂרִים וְאֶחָד חֹדֶשׁ. לְדִבְרֵי הָאוֹמֵר בִּשְׁמוֹנָה עָשָׂר חֹדֶשׁ — מוּתֶּרֶת לְהִנָּשֵׂא בַּחֲמִשָּׁה עָשָׂר חֹדֶשׁ, לְפִי שֶׁאֵין הֶחָלָב נֶעְכָּר אֶלָּא לְאַחַר שְׁלֹשָׁה חֳדָשִׁים.

**William Davidson Edition - English:**
**Rabban Shimon ben Gamliel said: I will decide. According to the one who says twenty-four months, she may marry after twenty-one months,** since even if she gets pregnant, for the first three months of pregnancy she can still continue to nurse. **According to the one who says eighteen months, she may marry after fifteen months, since the milk becomes spoiled** due to pregnancy **only after three months.**


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

אָמַר עוּלָּא: הֲלָכָה כְּרַבִּי יְהוּדָה. וְאָמַר מָר עוּקְבָא: לִי הִתִּיר רַבִּי חֲנִינָא לָשֵׂאת לְאַחַר חֲמִשָּׁה עָשָׂר חֹדֶשׁ. אֲרִיסֵיהּ דְּאַבָּיֵי אֲתָא לְקַמֵּיהּ דְּאַבָּיֵי, אֲמַר לֵיהּ: מַהוּ לֵיאָרֵס בַּחֲמִשָּׁה עָשָׂר חֹדֶשׁ? אֲמַר לֵיהּ: חֲדָא, דְּרַבִּי מֵאִיר וְרַבִּי יְהוּדָה — הֲלָכָה כְּרַבִּי יְהוּדָה. וְעוֹד: בֵּית שַׁמַּאי וּבֵית הִלֵּל — הֲלָכָה כְּבֵית הִלֵּל. וְאָמַר עוּלָּא: הֲלָכָה כְּרַבִּי יְהוּדָה, וְאָמַר מָר עוּקְבָא: לִי הִתִּיר רַבִּי חֲנִינָא לָשֵׂאת לְאַחַר חֲמִשָּׁה עָשָׂר חֹדֶשׁ, כׇּל שֶׁכֵּן דְּאַתְּ לֵיאָרֵס.

**William Davidson Edition - English:**
**Ulla said:** The ***halakha* is in accordance with** the opinion of **Rabbi Yehuda. And Mar Ukva said: Rabbi Ḥanina allowed me to marry** a nursing woman **after fifteen months.** It is related that **Abaye’s tenant farmer came before Abaye** to ask a question. **He said to him: What is** the *halakha* with regard to **betrothing** a nursing woman **after fifteen months?** Abaye **said to him: One** reason it is permitted is that in disputes between **Rabbi Meir and Rabbi Yehuda,** the ***halakha* is in accordance with Rabbi Yehuda. And furthermore,** this is actually a dispute between earlier *tanna’im*, and when **Beit Shammai and Beit Hillel** dispute, **the *halakha* is in accordance with Beit Hillel. And** in addition, **Ulla said:** The ***halakha* is in accordance with Rabbi Yehuda. And Mar Ukva said: Rabbi Ḥanina allowed me to marry after fifteen months, and** therefore **all the more so you** are permitted to betroth her, as you are only **betrothing** and not marrying her.


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

כִּי אֲתָא לְקַמֵּיהּ דְּרַב יוֹסֵף, אֲמַר לֵיהּ: רַב וּשְׁמוּאֵל דְּאָמְרִי תַּרְוַיְיהוּ: צְרִיכָה לְהַמְתִּין עֶשְׂרִים וְאַרְבָּעָה חֹדֶשׁ, חוּץ מִיּוֹם שֶׁנּוֹלַד בּוֹ וְחוּץ מִיּוֹם שֶׁנִּתְאָרְסָה בּוֹ. רְהַט בָּתְרֵיהּ תְּלָתָא פַּרְסֵי וְאָמְרִי לַהּ פַּרְסָא בְּחָלָא, וְלָא אַדְרְכֵיהּ.

**William Davidson Edition - English:**
**When** Abaye **came before Rav Yosef** and told him of the incident, Rav Yosef **said to him** in response: **Rav and Shmuel both say: She must wait twenty-four months** before even becoming betrothed, **excluding the day that** the child **was born and excluding the day she became betrothed.** When Abaye heard this, **he ran three parasangs** after his tenant farmer, **and some say** that he ran **one parasang [*parsa*] through sand.** He wanted to inform him that he should not rely on the leniency, but rather he should act in accordance with Rav and Shmuel, who prohibited the betrothal, **but he did not** succeed in **catching up to him.**


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

אָמַר אַבָּיֵי: הַאי מִילְּתָא דַאֲמוּר רַבָּנַן אֲפִילּוּ בֵּיעֲתָא בְּכוּתָּחָא לָא לִישְׁרֵי אִינִישׁ בִּמְקוֹם רַבֵּיהּ, לָא מִשּׁוּם דְּמִיחֲזֵי כְּאַפְקִירוּתָא, אֶלָּא מִשּׁוּם דְּלָא מִסְתַּיְּיעָא מִילְּתָא לְמֵימְרָא. דְּהָא אֲנָא הֲוָה גְּמִירְנָא לֵיהּ לְהָא דְּרַב וּשְׁמוּאֵל, אֲפִילּוּ הָכִי לָא מִסְתַּיְּיעָא לִי מִילְּתָא לְמֵימַר.

**William Davidson Edition - English:**
**Abaye said** that he learned from this situation **that which the Sages said: A person should not permit even** eating **an egg in *kutaḥ*,** a dish made with milk, **in his teacher’s vicinity.** This is a very simple ruling, as an egg is not meat and may unquestionably be eaten with milk. There are no stringencies that apply to this case, but nevertheless one should not rule even on such a *halakha* in his teacher’s vicinity. Abaye explained that this is **not because it appears disrespectful** to teach *halakha* in one’s teacher’s vicinity, as this is a simple matter that does not require great knowledge of *halakha*, **rather because he will not be successful in saying the matter** correctly. An illustration of this principle is what just happened, **since I had learned this** *halakha* **of Rav and Shmuel,** and **even so I was unsuccessful in saying it** correctly, as I ruled in the vicinity of my teacher, Rav Yosef.


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

תָּנוּ רַבָּנַן: נָתְנָה בְּנָהּ לְמֵינֶקֶת, אוֹ גְּמָלַתּוּ, אוֹ מֵת — מוּתֶּרֶת לִינָּשֵׂא מִיָּד. רַב פָּפָּא וְרַב הוּנָא בְּרֵיהּ דְּרַב יְהוֹשֻׁעַ סְבוּר לְמִיעְבַּד עוֹבָדָא כִּי הָא מַתְנִיתָא. אֲמַרָה לְהוּ הָהִיא סָבְתָּא: בְּדִידִי הֲוָה עוֹבָדָא, וַאֲסַר לִי רַב נַחְמָן.

**William Davidson Edition - English:**
§ **The Sages taught: If** a woman **gave her child to a wet nurse** during the waiting period, **or weaned him, or** the child **died, she is permitted to marry immediately.** It is related that **Rav Pappa and Rav Huna, son of Rav Yehoshua, thought to act in accordance with this *baraita*.** However, **a certain old woman said to them: There was an incident in which I** was involved with regard to this issue **and Rav Naḥman prohibited it for me.**


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

אִינִי?! וְהָא רַב נַחְמָן שְׁרָא לְהוּ לְבֵי רֵישׁ גָּלוּתָא! שָׁאנֵי בֵּי רֵישׁ גָּלוּתָא דְּלָא הָדְרִי בְּהוּ.

**William Davidson Edition - English:**
The Gemara asks: **Is that so? Didn’t Rav Naḥman permit this for** the members of **the Exilarch’s household?** The Gemara answers: **The Exilarch’s household is different,** since people employed by them **do not renege** out of fear of the consequences. Consequently, if a woman from that household arranges a wet nurse for her child, it is certain that the wet nurse will keep her commitment, whereas with other people there is a danger that if the mother remarries the child might be left without anyone to feed him.


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

אֲמַר לְהוּ רַב פַּפֵּי: וְאַתּוּן לָא תִּסְבְּרוּהָ — מֵהָא דְּתַנְיָא: הֲרֵי שֶׁהָיְתָה רְדוּפָה לֵילֵךְ לְבֵית אָבִיהָ, אוֹ שֶׁהָיָה לָהּ כַּעַס בְּבֵית בַּעְלָהּ, אוֹ שֶׁהָיָה בַּעְלָהּ חָבוּשׁ בְּבֵית הָאֲסוּרִין, אוֹ שֶׁהָלַךְ בַּעְלָהּ לִמְדִינַת הַיָּם, אוֹ שֶׁהָיָה בַּעְלָהּ זָקֵן, אוֹ חוֹלֶה, אוֹ שֶׁהָיְתָה עֲקָרָה וּזְקֵנָה אַיְילוֹנִית וּקְטַנָּה, וְהַמַּפֶּלֶת אַחַר מִיתַת בַּעְלָהּ, וְשֶׁאֵינָהּ רְאוּיָה לֵילֵד — כּוּלָּן צְרִיכוֹת לְהַמְתִּין שְׁלֹשָׁה חֳדָשִׁים, דִּבְרֵי רַבִּי מֵאִיר.

**William Davidson Edition - English:**
**Rav Pappi said to** Rav Pappa and Rav Huna, son of Rav Yehoshua: **And do you not maintain** that such a marriage is prohibited **from that which is taught** in a *baraita*: **If** a woman **frequently went to her father’s house** and had been there for a long time; **or she had been angry with her husband** and separated from him while still **in** his **house; or her husband had been incarcerated in prison; or** her husband **had gone overseas; or her husband had been old or ill; or if she was a barren woman, or elderly,** or **a sexually underdeveloped woman, or a minor girl; or if she had miscarried after the death of her husband; or if she was unfit to give birth** for any other reason, although in any of these cases there is no concern that she might be pregnant, **they must all wait** at least **three months.** The Sages said that a woman must wait for three months between marriages, so there would be no doubt as to who is the father of any child she may give birth to, and they did not distinguish between different women with regard to this decree. This is **the statement of Rabbi Meir.**


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

רַבִּי יוֹסֵי מַתִּיר לֵיאָרֵס וְלִינָּשֵׂא מִיָּד. וְאָמַר רַב נַחְמָן אָמַר שְׁמוּאֵל: הֲלָכָה כְּרַבִּי מֵאִיר בִּגְזֵירוֹתָיו.

**William Davidson Edition - English:**
However, **Rabbi Yosei permits** all the aforementioned women **to be betrothed and to marry immediately,** since there is no concern that they may be pregnant. **And Rav Naḥman said** that **Shmuel said:** The ***halakha* is in accordance with** the opinion of **Rabbi Meir** with regard to all of **his decrees.** In every place where Rabbi Meir was stringent so as to avoid possibility of error, the *halakha* is in accordance with his opinion. Consequently, this ruling should apply also to a nursing mother who wishes to remarry; the restriction should apply equally to a woman who had given her child to a wet nurse, or who had weaned him, or whose child had died.


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

אָמְרִי לֵיהּ: לָאו אַדַּעְתִּין. וְהִלְכְתָא: מֵת — מוּתָּר, גְּמָלַתּוּ — אָסוּר. מָר בַּר רַב אָשֵׁי אָמַר: אֲפִילּוּ מֵת נָמֵי אָסוּר, דִּלְמָא קָטְלָה לֵיהּ וְאָזְלָא וּמִינַּסְבָא. הֲוָה עוֹבָדָא וַחֲנַקְתֵּיהּ. וְלָא הִיא, הָהִיא שׁוֹטָה הֲוַאי, דְּלָא עָבְדִי נְשֵׁי דְּחָנְקָן בְּנַיְיהוּ.

**William Davidson Edition - English:**
**They answered him:** The matter **was not in our mind,** meaning that we had forgotten this principle. Nevertheless, the Gemara concludes: **The *halakha*** is that if a nursing mother’s child **died,** the mother **is permitted** to marry immediately, but if **she had weaned him,** she **is prohibited** from marrying, lest she forcibly wean him prematurely. **Mar bar Rav Ashi said: Even if** the child **died, she is also prohibited** from marrying, because if it were permitted when the child dies, there would be concern that **she might kill him and** then **go and get married.** It is related that **there was an incident** where **a woman strangled** her child for this reason. The Gemara concludes that **that is not so,** i.e., this incident does not affect the *halakha*. **That woman was insane,** and since **women do not** ordinarily **strangle their children,** one need not be concerned about this happening.


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

תָּנוּ רַבָּנַן: הֲרֵי שֶׁנָּתְנוּ לָהּ בֵּן לְהָנִיק — הֲרֵי זוֹ לֹא תָּנִיק עִמּוֹ לֹא בְּנָהּ וְלֹא בֶּן חֲבֶרְתָּהּ. פָּסְקָה קִימְעָא — אוֹכֶלֶת הַרְבֵּה. לֹא תֹּאכַל עִמּוֹ דְּבָרִים הָרָעִים לְחָלָב.

**William Davidson Edition - English:**
§ **The Sages taught:** If **someone gave a child** to a wet nurse, and she agreed **to nurse** him for payment, **she may not nurse her** own **child or another** woman’s **child** together **with him,** in order that she not take away milk from the child she is being paid to nurse. Even **if she fixed a small** allowance for food with the payment for nursing, **she must** nevertheless **eat large** quantities so that she will have enough milk. And **she may not eat** together **with him,** i.e., while she is nursing the child, **things** that are **bad for** her **milk.**


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

הַשְׁתָּא בְּנָהּ אָמְרַתְּ לָא, בֶּן חֲבֶרְתָּהּ מִיבַּעְיָא?! מַהוּ דְּתֵימָא: בְּנָהּ הוּא דְּחָיְיסָ[א] עִילָּוֵיהּ מַמְצְיָא לֵיהּ טְפֵי. אֲבָל בֶּן חֲבֶרְתָּהּ, אִי לָאו דַּהֲוָה לַהּ מוֹתָר לָא הֲוָה מַמְצְיָא לֵיהּ, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
The Gemara asks about this *baraita*: **Now** that **you said** that she may **not** nurse **her own child** together with her client’s child, **is** it **necessary** to say that she cannot nurse **another woman’s child?** The Gemara answers: **Lest you say** that the prohibition is limited to **her child, as** there is a concern that since **she favors him, she will feed him more** milk than the other child, **but** with regard to **another** woman’s **child, if she did not have surplus** milk **she would not feed him,** and therefore it should be permitted, the *baraita* therefore **teaches us** not to distinguish between the cases.


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

פָּסְקָה קִימְעָא — אוֹכֶלֶת הַרְבֵּה. מֵהֵיכָא? אָמַר רַב שֵׁשֶׁת: מִשֶּׁלָּהּ.

**William Davidson Edition - English:**
The *baraita* said that even **if she fixed a small** allowance for food, **she must eat large** quantities. The Gemara asks: **From where** should she get this food if the allowance cannot cover it? **Rav Sheshet said: From her own** funds. Because she accepted an obligation to nurse the child, she must take the necessary steps to fulfill her obligation.


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

לֹא תֹּאכַל עִמּוֹ דְּבָרִים הָרָעִים. מַאי נִינְהוּ? אָמַר רַב כָּהֲנָא: כְּגוֹן כְּשׁוּת וַחֲזִיז וְדָגִים קְטַנִּים וַאֲדָמָה. אַבָּיֵי אָמַר: אֲפִילּוּ קָרָא וַחֲבוּשָׁא. רַב פָּפָּא אָמַר: אֲפִילּוּ קוֹרָא וְכוּפְרָא. רַב אָשֵׁי אָמַר: אֲפִילּוּ כַּמְכָּא וְהַרְסָנָא. מִינַּיְיהוּ פָּסְקִי חֲלָבָא, מִינַּיְיהוּ עָכְרִי חֲלָבָא.

**William Davidson Edition - English:**
The *baraita* said: **She may not eat** together **with him things** that are **bad for** her milk. The Gemara asks: **What are these** foods that are detrimental for milk? **Rav Kahana said: For example, hops; and young, green grain** sprouts; **small fish; and soil. Abaye said: Even pumpkin and quince. Rav Pappa said: Even pumpkin and palm branches** with small, unripe dates. **Rav Ashi said: Even *kutaḥ* [*kamka*] and small** fried **fish.** All these items are bad, as **some cause milk to dry up** and **some cause milk to spoil.**


###### Ketubot 60b:15
[Ketubot 60b:15](https://torahapp.org/share/book/Ketubot/r/60b:15)

דִּמְשַׁמְּשָׁא בֵּי רִיחְיָא — הָווּ לַהּ בְּנֵי נִכְפֵּי. דִּמְשַׁמְּשָׁא עַל אַרְעָא — הָווּ לַהּ בְּנֵי שְׁמוּטֵי. דְּדָרְכָא עַל (רְמָא) [דְּמָא] דַּחֲמָרָא — הָווּ לַהּ בְּנֵי גִּירְדָּנֵי. דְּאָכְלָה חַרְדְּלָא — הָווּ לַהּ בְּנֵי זַלְזְלָנֵי. דְּאָכְלָה תַּחְלֵי — הָווּ לַהּ בְּנֵי דּוּלְפָנֵי. דְּאָכְלָה מוֹנִינֵי — הָווּ לַהּ בְּנֵי מְצִיצֵי עֵינָא. דְּאָכְלָה גַּרְגּוּשְׁתָּא — הָווּ לַהּ בְּנֵי מְכוֹעָרֵי. דְּשָׁתְיָא שִׁיכְרָא — הָווּ לַהּ בְּנֵי אוּכָּמֵי. דְּאָכְלָה בִּישְׂרָא וְשָׁתְיָא חַמְרָא — הָווּ לַהּ בְּנֵי

**William Davidson Edition - English:**
The Gemara cites other possible consequences of a mother’s behavior that could affect her children: **A woman who engages in intercourse in a mill will have epileptic children;** one who **engages in intercourse on the ground will have long-necked children;** one who **steps on a donkey’s dung** when pregnant **will have bald children;** one who **eats mustard** during pregnancy **will have gluttonous children;** one who **eats garden cress [*taḥlei*] will have tearful children;** one who **eats** fish **brine [*moninei*] will have children with blinking eyes;** one who **eats soil will have ugly children;** one who **drinks intoxicating liquor will have black children;** one who **eats meat and drinks wine** during pregnancy **will have children** who are