## Ketubot Daf 61a

###### Ketubot 61a:1
[Ketubot 61a:1](https://torahapp.org/share/book/Ketubot/r/61a:1)

בָּרְיֵי. דְּאָכְלָה בֵּיעֵי — הָווּ לַהּ בְּנֵי עֵינָנֵי. דְּאָכְלָה כְּווֹרֵי — הָווּ לַהּ בְּנֵי חִינָּנֵי. דְּאָכְלָה כַּרְפְּסָא — הָווּ לַהּ בְּנֵי זִיוְתָנֵי. דְּאָכְלָה כּוּסְבַּרְתָּא — הָווּ לַהּ בְּנֵי בִּישְׂרָנֵי. דְּאָכְלָה אֶתְרוֹגָא — הָווּ לַהּ בְּנֵי רֵיחָנֵי. בְּרַתֵּיה דְּשַׁבּוּר מַלְכָּא אֲכַלָה בַּהּ אַמָּה אֶתְרוֹגָא, וַהֲווֹ מַסְּקִי לַהּ לְקַמֵּיהּ אֲבוּהּ בְּרֵישׁ רֵיחָנֵי.

**William Davidson Edition - English:**
**healthy;** one who **eats eggs will have large-eyed children;** one who **eats fish will have graceful children;** one who **eats celery will have beautiful children;** one who **eats coriander [*kusbarta*] will have corpulent children;** and one who **eats *etrogim* will have sweet-smelling children.** It is related with regard to **the daughter of King Shapur** of Persia, that **her mother ate *etrogim*** while pregnant with her and **they used to place her in front of her father on top of all the spices,** as she was so fragrant.


###### Ketubot 61a:2
[Ketubot 61a:2](https://torahapp.org/share/book/Ketubot/r/61a:2)

אָמַר רַב הוּנָא, בְּדַק לַן רַב הוּנָא בַּר חִינָּנָא: הִיא אוֹמֶרֶת לְהָנִיק, וְהוּא אוֹמֵר שֶׁלֹּא לְהָנִיק — שׁוֹמְעִין לָהּ. צַעֲרָא דִּידַהּ הוּא. הוּא אוֹמֵר לְהָנִיק, וְהִיא אוֹמֶרֶת שֶׁלֹּא לְהָנִיק, מַהוּ? כֹּל הֵיכָא דְּלָאו אוֹרְחַהּ — שׁוֹמְעִין לָהּ. הִיא אוֹרְחַהּ וְהוּא לָאו אוֹרְחֵיהּ, מַאי? בָּתַר דִּידֵיהּ אָזְלִינַן, אוֹ בָּתַר דִּידַהּ אָזְלִינַן?

**William Davidson Edition - English:**
§ **Rav Huna said: Rav Huna bar Ḥinnana tested us,** by asking: **If she says** that she wants **to nurse and he says** that he **does not** want her **to nurse** but rather to give the child to a wet nurse, **we accede to her** desires, as **she is the one suffering** from engorgement of her breasts. However, if **he says** that he wants her **to nurse and she says** that she does **not** want **to nurse, what is** the *halakha*? He then narrowed the scope of the question: **Anywhere that she is not accustomed,** as the women of her family generally do not nurse their children but give them to wet nurses instead, **we accede to her** desires. However, **if she is accustomed** to nursing **and he is not accustomed,** i.e., the women of her family generally nurse their babies but the women in his family do not, **what** is the *halakha*: Do **we follow his** wishes to follow her family custom **or do we follow her** wishes to follow his family custom?


###### Ketubot 61a:3
[Ketubot 61a:3](https://torahapp.org/share/book/Ketubot/r/61a:3)

וּפָשֵׁיטְנָא לֵיהּ מֵהָא: עוֹלָה עִמּוֹ וְאֵינָהּ יוֹרֶדֶת עִמּוֹ. אָמַר רַב הוּנָא: מַאי קְרָאָה — ״וְהִיא בְּעוּלַת בָּעַל״, בַּעֲלִיָּיתוֹ שֶׁל בַּעַל, וְלֹא בִּירִידָתוֹ שֶׁל בַּעַל. רַבִּי אֶלְעָזָר אָמַר מֵהָכָא: ״כִּי הִיא הָיְתָה אֵם כׇּל חָי״, לְחַיִּים נִיתְּנָה, וְלֹא לְצַעַר נִיתְּנָה.

**William Davidson Edition - English:**
**And we answered his** question **from this** amoraic statement: When a woman marries a man, **she ascends with him** to his socioeconomic status, if it is higher than hers, **but she does not descend with him** if his status is lower. Consequently, if his family is not accustomed to nurse, she is not obligated to nurse either. **Rav Huna said: What is the verse** from which this is derived? It is derived from: **“She is a man’s wife”** (Genesis 20:3). The Gemara explains: The word used here for “wife [*be’ula*]” hints through similar spelling that she ascends in status **with the ascension [*aliya*] of her husband but does not** descend **with the descent of her husband. Rabbi Elazar said:** There is a hint to this principle **from here: “As she was the mother of all living”** (Genesis 3:20), which indicates that **she was given** to her husband **for living** with him, **but was not given to** suffer **pain** with him.


###### Ketubot 61a:4
[Ketubot 61a:4](https://torahapp.org/share/book/Ketubot/r/61a:4)

הִכְנִיסָה לוֹ שִׁפְחָה וְכוּ׳. הָא שְׁאָרָא עָבְדָא. וְתֵימָא לֵיהּ: עַיֵּילִית לָךְ אִיתְּתָא בַּחֲרִיקַאי! מִשּׁוּם דְּאָמַר לַהּ: הָא טָרְחָא לְדִידִי וּלְדִידַהּ, קַמֵּי דִידָךְ מַאן טָרַח?

**William Davidson Edition - English:**
§ The mishna states that **if she brought him one maidservant** into the marriage with her, she does not need to grind wheat, bake, or wash clothes. The Gemara infers from this statement that **she** must nevertheless **perform the other** tasks. The Gemara asks: **Let** the wife **say to him: I brought you a woman in my place [*baḥarikai*]** who can perform all the tasks I am supposed to do, and the wife should be completely exempt. The Gemara answers: This is not a valid argument **because** the husband **can say to her: This** maidservant **toils for me and for herself** like any other woman, but **who will toil for you?** It is necessary for the wife to do some work in order to cover some of her own expenses.


###### Ketubot 61a:5
[Ketubot 61a:5](https://torahapp.org/share/book/Ketubot/r/61a:5)

שְׁתַּיִם אֵינָהּ מְבַשֶּׁלֶת וְאֵינָהּ מְנִיקָה וְכוּ׳. הָא שְׁאָרָא עָבְדָא. וְתֵימָא לֵיהּ: עַיֵּילִית לָךְ אִיתְּתָא אַחֲרִיתִי דְּטָרְחָה לְדִידִי וּלְדִידַהּ, וַחֲדָא לְדִידָךְ וּלְדִידַהּ! מִשּׁוּם דְּאָמַר לַהּ: קַמֵּי אוֹרְחֵי וּפָרְחֵי מַאן טָרַח?

**William Davidson Edition - English:**
The mishna further said that if she brought him **two** maidservants, **she does not** need to **cook and does not need to nurse** her child. The Gemara infers: **She** must nevertheless **perform the other** tasks. The Gemara asks: **Let** the wife **say to him: I brought you another woman who can toil for me and for herself, and one** who can toil **for you and for herself.** Consequently, I do not need to do any work at all. The Gemara answers: This is also not a valid argument **because he can say to her: Who is going to toil for the guests and wayfarers** who will come because we are a large household? There are still other tasks that need to be performed.


###### Ketubot 61a:6
[Ketubot 61a:6](https://torahapp.org/share/book/Ketubot/r/61a:6)

שָׁלֹשׁ, אֵינָהּ מַצַּעַת הַמִּטָּה. הָא שְׁאָרָא עָבְדָא. וְתֵימָא לֵיהּ: עַיֵּילִית לָךְ אַחֲרִיתִי לְאוֹרְחֵי וּפָרְחֵי! מִשּׁוּם דְּאָמַר לַהּ: נְפִישׁ בְּנֵי בֵיתָא, נְפִישׁ אוֹרְחֵי וּפָרְחֵי.

**William Davidson Edition - English:**
The mishna further said that if she brought him **three** maidservants, **she does not** need to **make his bed** or make thread from wool. The Gemara infers: **She** must nevertheless **perform the other** tasks. The Gemara asks: **Let her say to him: I brought you another** woman to toil **for the guests and wayfarers,** in addition to one to toil for herself and for me, and another to toil for herself and for you. Therefore, I do not need to do any work at all. The Gemara answers: This is also not a valid argument **because he can say to her:** When **the members of the house increase,** the number **of guests and wayfarers** also **increases** and therefore there is still more work to be done.


###### Ketubot 61a:7
[Ketubot 61a:7](https://torahapp.org/share/book/Ketubot/r/61a:7)

אִי הָכִי, אֲפִילּוּ אַרְבַּע נָמֵי! אַרְבַּע, כֵּיוָן דִּנְפִישִׁי לְהוּ, מְסַיְּיעָן אַהֲדָדֵי.

**William Davidson Edition - English:**
The Gemara asks: **If so,** then **even** if she brought him **four** maidservants **as well,** she should also have to work, as there will be many more guests. But the mishna says that if she brought four maidservants she does not need to do anything. The Gemara answers: When there are **four, since there are many** of them, **they assist one another** and can complete all the necessary tasks.


###### Ketubot 61a:8
[Ketubot 61a:8](https://torahapp.org/share/book/Ketubot/r/61a:8)

אָמַר רַב חָנָא וְאִיתֵּימָא רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי: לֹא הִכְנִיסָה לוֹ מַמָּשׁ, אֶלָּא כֵּיוָן שֶׁרְאוּיָה לְהַכְנִיס, אַף עַל פִּי שֶׁלֹּא הִכְנִיסָה. תָּנָא: אֶחָד שֶׁהִכְנִיסָה לוֹ, וְאֶחָד שֶׁצִּמְצְמָה לוֹ מִשֶּׁלָּהּ.

**William Davidson Edition - English:**
**Rav Ḥana, and some say Rav Shmuel bar Naḥmani, said:** This does **not** necessarily mean **that she actually brought him** maidservants. **Rather, once she is able to bring** him maidservants, i.e., once her dowry is sufficiently large to buy maidservants, then she is exempt from performing the tasks, **although she did not** actually **bring him** maidservants. The Sages **taught: Whether she brought him** actual maidservants or **whether she reduced her own needs** in order to release enough money to bring a maidservant to work, she is exempt from the tasks.


###### Ketubot 61a:9
[Ketubot 61a:9](https://torahapp.org/share/book/Ketubot/r/61a:9)

אַרְבַּע, יוֹשֶׁבֶת בְּקָתֶדְרָא. אָמַר רַב יִצְחָק בַּר חֲנַנְיָא אָמַר רַב הוּנָא: אַף עַל פִּי שֶׁאָמְרוּ יוֹשֶׁבֶת בְּקָתֶדְרָא, אֲבָל מוֹזֶגֶת לוֹ כּוֹס וּמַצַּעַת לוֹ אֶת הַמִּטָּה ומַרְחֶצֶת לוֹ פָּנָיו יָדָיו וְרַגְלָיו.

**William Davidson Edition - English:**
§ The mishna says that if she brought him **four** maidservants, **she may sit in a chair** and not do anything. **Rav Yitzḥak bar Ḥananya said** that **Rav Huna said: Although they said** that **she may sit in a chair** and does not need to work, **she** should still **pour his cup; and make his bed; and wash his face, hands, and feet,** as these responsibilities are not household tasks that can be delegated to a maidservant. Rather, they are gestures of affection toward her husband.


###### Ketubot 61a:10
[Ketubot 61a:10](https://torahapp.org/share/book/Ketubot/r/61a:10)

אָמַר רַב יִצְחָק בַּר חֲנַנְיָא אָמַר רַב הוּנָא: כׇּל מְלָאכוֹת שֶׁהָאִשָּׁה עוֹשָׂה לְבַעְלָהּ, נִדָּה עוֹשָׂה לְבַעְלָהּ, חוּץ מִמְּזִיגַת הַכּוֹס, וְהַצָּעַת הַמִּטָּה, וְהַרְחָצַת פָּנָיו יָדָיו וְרַגְלָיו.

**William Davidson Edition - English:**
**Rav Yitzḥak bar Ḥananya** also **said** that **Rav Huna said** a similar *halakha*: **All tasks that a wife performs for her husband, a menstruating woman may** similarly **perform for her husband, except for: Pouring** his **cup; and making** his **bed; and washing** his **face, hands, and feet.** As explained above, these are acts of affection. If she is menstruating she should not perform them, so as not to lead to forbidden intercourse.


###### Ketubot 61a:11
[Ketubot 61a:11](https://torahapp.org/share/book/Ketubot/r/61a:11)

וְהַצָּעַת הַמִּטָּה. אָמַר רָבָא: לָא אֲמַרַן אֶלָּא בְּפָנָיו, אֲבָל שֶׁלֹּא בְּפָנָיו — לֵית לַן בַּהּ. וּמְזִיגַת הַכּוֹס. שְׁמוּאֵל מְחַלְּפָא לֵיהּ דְּבֵיתְהוּ בִּידָא דִשְׂמָאלָא. אַבָּיֵי מַנְּחָא לֵיהּ אַפּוּמָּא דְכוּבָּא. רָבָא אַבֵּי סַדְיָא. רַב פָּפָּא אַשַּׁרְשִׁיפָא.

**William Davidson Edition - English:**
**And** with regard to the prohibition against **making** the husband’s **bed, Rava said: We said** this **only** if she made the bed **in front of him, but** if it was **not in front of him, we have no** problem **with it.** With regard to the prohibition against **pouring** his **cup,** the Gemara comments: **Shmuel’s wife would change** her practice **toward him** during her menstruation period and pour **with her left hand,** since if she made some change in the manner of pouring, this would serve as a reminder of her status and mitigate the concern that it might lead to intimacy. **Abaye’s** wife would **place** his cup **on top of a barrel, Rava’s** wife would place it **on his pillow,** and **Rav Pappa’s** wife would place it **on the bench** to create a change.


###### Ketubot 61a:12
[Ketubot 61a:12](https://torahapp.org/share/book/Ketubot/r/61a:12)

אָמַר רַב יִצְחָק בַּר חֲנַנְיָא אָמַר רַב הוּנָא: הַכֹּל מְשַׁהִין בִּפְנֵי הַשַּׁמָּשׁ, חוּץ מִבָּשָׂר וְיַיִן. אָמַר רַב חִסְדָּא: בָּשָׂר שָׁמֵן וְיַיִן יָשָׁן. אָמַר רָבָא: בָּשָׂר שָׁמֵן — כׇּל הַשָּׁנָה כּוּלָּהּ, יַיִן יָשָׁן — בִּתְקוּפַת תַּמּוּז.

**William Davidson Edition - English:**
§ Apropos statements by Rav Yitzḥak ben Ḥananya, the Gemara cites other statements in his name. **Rav Yitzḥak bar Ḥananya said** that **Rav Huna said: All** foods may be **withheld from before the waiter,** as one who is a waiter at the meal must wait until the guests have eaten from every food and only then may he eat, **except for meat and wine,** as these foods arouse the appetite more and the waiter would suffer if he could not eat them together with the other participants. **Rav Ḥisda said:** This is referring only to **fatty meat and aged wine. Rava said:** It applies to **fatty meat all year round** but **aged wine** only **during the season of Tammuz,** in the summer. Due to the heat, the aroma of the wine is more pervasive at that time.


###### Ketubot 61a:13
[Ketubot 61a:13](https://torahapp.org/share/book/Ketubot/r/61a:13)

אָמַר רַב עָנָן בַּר תַּחְלִיפָא: הֲוָה קָאֵימְנָא קַמֵּיהּ דְּמָר שְׁמוּאֵל וְאַיְיתוֹ לֵיהּ תַּבְשִׁילָא דְאַרְדֵי, וְאִי לָאו דִּיהַב לִי, אִיסְתַּכַּנִי. אָמַר רַב אָשֵׁי: הֲוָה קָאֵימְנָא קַמֵּיהּ דְּרַב כָּהֲנָא וְאַיְיתוֹ לֵיהּ גַּרְגְּלִידֵי דְלִיפְתָּא בְּחַלָּא, וְאִי לָאו דִּיהַב לִי, אִיסְתַּכַּנִי. רַב פָּפָּא אָמַר: אֲפִילּוּ תְּמַרְתָּא דַּהֲנוּנִיתָא. כְּלָלָא דְמִילְּתָא: כֹּל דְּאִית לֵיהּ רֵיחָא וְאִית לֵיהּ קִיּוּהָא.

**William Davidson Edition - English:**
**Rav Anan bar Taḥalifa said: I was** once **standing before Mar Shmuel, and they brought him a cooked dish of mushrooms, and if he had not given me** some, **I would have been endangered** due to the craving that I suffered. **Rav Ashi said: I was** once **standing before Rav Kahana, and they brought him slices [*gargelidei*] of turnip in vinegar, and if he had not given me** some, **I would have been endangered. Rav Pappa said: Even a fragrant date** should be offered to the waiter. The Gemara concludes: **The principle of the matter** is: One should offer some of **everything that** either **has an aroma or** that **has a sharp taste** to whomever is present when it is served, so that no one suffer by being unable to partake of these foods.


###### Ketubot 61a:14
[Ketubot 61a:14](https://torahapp.org/share/book/Ketubot/r/61a:14)

אֲבוּהּ בַּר אִיהִי וּמִנְיָמִין בַּר אִיהִי, חַד סָפֵי מִכֹּל מִינָא וּמִינָא, וְחַד סָפֵי מֵחַד מִינָא. מָר — מִשְׁתַּעֵי אֵלִיָּהוּ בַּהֲדֵיהּ, וּמָר — לָא מִשְׁתַּעֵי אֵלִיָּהוּ בַּהֲדֵיהּ.

**William Davidson Edition - English:**
It is related about two Sages, **Avuh bar Ihi and Minyamin bar Ihi,** that **one of them** was accustomed **to give** his waiter **from every type** of food that he ate, while the other **one would give** him only **one of the types** of food that he ate. The Gemara says: **Elijah spoke with** this **Sage, but Elijah did not speak with that Sage,** since he did not act with piety and caused his waiter to suffer.


###### Ketubot 61a:15
[Ketubot 61a:15](https://torahapp.org/share/book/Ketubot/r/61a:15)

הָנְהוּ תַּרְתֵּין חֲסִידֵי, וְאָמְרִי לַהּ: רַב מָרִי וְרַב פִּנְחָס בְּנֵי רַב חִסְדָּא, מָר קָדֵים סָפֵי, וּמָר מְאַחַר סָפֵי. דְּקָדֵים סָפֵי — אֵלִיָּהוּ מִשְׁתַּעֵי בַּהֲדֵיהּ, דִּמְאַחַר סָפֵי — לָא מִשְׁתַּעֵי אֵלִיָּהוּ בַּהֲדֵיהּ.

**William Davidson Edition - English:**
Similarly, the Gemara relates an incident with regard to **two pious men, and some say** they were **Rav Mari and Rav Pineḥas, the sons of Rav Ḥisda:** One **Sage would give** the waiter something to eat **before** the meal, and the other **Sage would give** the waiter something to eat **after** the guests had eaten. With regard to the one **who gave** it to him **earlier, Elijah spoke with him. But** with regard to the one **who gave** it to him **later, Elijah did not speak with him.**


###### Ketubot 61a:16
[Ketubot 61a:16](https://torahapp.org/share/book/Ketubot/r/61a:16)

אַמֵּימָר וּמָר זוּטְרָא וְרַב אָשֵׁי הָווּ קָא יָתְבִי אַפִּיתְחָא דְּבֵי אִזְגּוּר מַלְכָּא. חָלֵיף וְאָזֵיל אֲטוּרַנְגָּא דְמַלְכָּא. חַזְיֵיהּ רַב אָשֵׁי לְמָר זוּטְרָא

**William Davidson Edition - English:**
The Gemara relates another incident with regard to this matter: **Ameimar and Mar Zutra and Rav Ashi were sitting at the entrance to the house of King Izgur. The king’s chief butler was passing by** with various foods. **Rav Ashi saw Mar Zutra’s**