One of the responsibilities a woman has to her husband is to nurse their child. However, if they get divorced, she does not need to. But if the child recognizes the mother and will not nurse from another woman, the husband can insist she nurse the child, but needs to pay her to do it. The rabbis debate what is the age at which a child can recognize its own mother. A mother is allowed to nurse her child until the child reaches a certain age. There is a debate regarding the age limit. Beyond that age, it is as if the child is nursing from a non-kosher animal. This is contradicted by a braita that infers that breast milk is kosher, as is human blood. The Gemara differentiates between breast milk that is removed from the mother’s body (permitted to eat) and has not been removed (forbidden, other than to a young child). One who is sick and needs milk and cannot find it elsewhere can suck milk from a kosher animal on Shabbat, even though it is forbidden as it is an act of extracting, a sub-category of the melacha of dash, threshing, as it is done here in an unusual manner and is needed for one who is sick. One who stopped nursing after 24 months and goes back to nurse is also not permitted. How many days is considered having stopped? Suppose one became a widow during the 24-month nursing period. In that case, she cannot get engaged or remarried during that time as she may become pregnant and her milk will dry up and her new husband will not necessarily be willing to pay for the child to be nursed as it is not his child. Others say the waiting period is 18 months (debate between Rabbi Meir and Rabbi Yehuda, and also between Beit Shammai and Beit Hillel). Rabban Shimon ben Gamliel said that since it takes three months for the milk to dry up, each opinion allows her to get married three months earlier. Abaye made the mistake of ruling like the more lenient opinion but then heard from Rav Yosef that one needs to wait the full 24 months. He tried to run after the person he permitted to marry earlier but had to run through sand dunes and couldn’t catch up to him. He then taught that one should never permit anything when he is in the vicinity of his teacher. If the woman hired a wet nurse or the child died, can she remarry earlier? Is there a reason to distinguish between these two situations? Is a woman hired as a wet nurse permitted to nurse her child or someone else’s as well? If the family who hired a wet nurse committed to giving her some food, but not enough, does she have to make sure to eat more? And if so, who pays for it? What foods are good/bad for nursing mothers?
This week’s learning is sponsored by Helen Danczak. “My dear uncle Phil passed on August 27 with family at hand. He was the kind of uncle that the kids (of all ages) gravitated to. I am not alone in saying he was my favorite uncle. He is missed. May his neshama have an aliyah.”
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Summary
This week’s learning is sponsored by Helen Danczak. “My dear uncle Phil passed on August 27 with family at hand. He was the kind of uncle that the kids (of all ages) gravitated to. I am not alone in saying he was my favorite uncle. He is missed. May his neshama have an aliyah.”
Ketubot 60
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?
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?
כִּי אֲתָא רָמֵי בַּר יְחֶזְקֵאל, אָמַר: לָא תְּצִיתִינְהוּ לְהָנֵי כְּלָלֵי דְּכָיֵיל יְהוּדָה אֲחִי מִשְּׁמֵיהּ דִּשְׁמוּאֵל. הָכִי אָמַר שְׁמוּאֵל: כׇּל זְמַן שֶׁמַּכִּירָהּ.
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.
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.
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.
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.
§ 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.
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?
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?
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.
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.
וְאָמַר רַב שֵׁשֶׁת: אֲפִילּוּ מִצְוַת פְּרִישָׁה אֵין בּוֹ.
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.
לָא קַשְׁיָא: הָא דְּפָרֵישׁ, הָא דְּלָא פָּרֵישׁ.
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.
וְחִילּוּפַהּ בְּדָם. כִּדְתַנְיָא: דָּם שֶׁעַל גַּבֵּי כִּכָּר — גּוֹרְרוֹ וְאוֹכְלוֹ. שֶׁבֵּין הַשִּׁינַּיִם — מוֹצְצוֹ וְאֵינוֹ חוֹשֵׁשׁ.
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.
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.
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.
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.
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.
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.
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.
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.
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.
תָּנוּ רַבָּנַן: מֵינֶקֶת שֶׁמֵּת בַּעְלָהּ בְּתוֹךְ עֶשְׂרִים וְאַרְבָּעָה חֹדֶשׁ — הֲרֵי זוֹ לֹא תִּתְאָרֵס וְלֹא תִּינָּשֵׂא
§ 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
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
§ 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.
אִינִי?! וְהָא רַב נַחְמָן שְׁרָא לְהוּ לְבֵי רֵישׁ גָּלוּתָא! שָׁאנֵי בֵּי רֵישׁ גָּלוּתָא דְּלָא הָדְרִי בְּהוּ.
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.
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.
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.
רַבִּי יוֹסֵי מַתִּיר לֵיאָרֵס וְלִינָּשֵׂא מִיָּד. וְאָמַר רַב נַחְמָן אָמַר שְׁמוּאֵל: הֲלָכָה כְּרַבִּי מֵאִיר בִּגְזֵירוֹתָיו.
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.
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.
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.
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.
§ 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.
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.
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.
פָּסְקָה קִימְעָא — אוֹכֶלֶת הַרְבֵּה. מֵהֵיכָא? אָמַר רַב שֵׁשֶׁת: מִשֶּׁלָּהּ.
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.
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.
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.
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
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
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After enthusing to my friend Ruth Kahan about how much I had enjoyed remote Jewish learning during the earlier part of the pandemic, she challenged me to join her in learning the daf yomi cycle. I had always wanted to do daf yomi but now had no excuse. The beginning was particularly hard as I had never studied Talmud but has become easier, as I have gained some familiarity with it.
Brookline, United States
When I began learning Daf Yomi at the beginning of the current cycle, I was preparing for an upcoming surgery and thought that learning the Daf would be something positive I could do each day during my recovery, even if I accomplished nothing else. I had no idea what a lifeline learning the Daf would turn out to be in so many ways.
Lexington, MA, United States
Inspired by Hadran’s first Siyum ha Shas L’Nashim two years ago, I began daf yomi right after for the next cycle. As to this extraordinary journey together with Hadran..as TS Eliot wrote “We must not cease from exploration and the end of all our exploring will be to arrive where we began and to know the place for the first time.
Jerusalem, Israel
A beautiful world of Talmudic sages now fill my daily life with discussion and debate.
bringing alive our traditions and texts that has brought new meaning to my life.
I am a מגילת אסתר reader for women . the words in the Mishna of מסכת megillah 17a
הקורא את המגילה למפרע לא יצא were powerful to me.
I hope to have the zchut to complete the cycle for my 70th birthday.
Jerusalem, Israel
I started learning on January 5, 2020. When I complete the 7+ year cycle I will be 70 years old. I had been intimidated by those who said that I needed to study Talmud in a traditional way with a chevruta, but I decided the learning was more important to me than the method. Thankful for Daf Yomi for Women helping me catch up when I fall behind, and also being able to celebrate with each Siyum!
Bakersfield, United States
A few years back, after reading Ilana Kurshan’s book, “If All The Seas Were Ink,” I began pondering the crazy, outlandish idea of beginning the Daf Yomi cycle. Beginning in December, 2019, a month before the previous cycle ended, I “auditioned” 30 different podcasts in 30 days, and ultimately chose to take the plunge with Hadran and Rabbanit Michelle. Such joy!
HUNTINGTON, United States
Geri Goldstein got me started learning daf yomi when I was in Israel 2 years ago. It’s been a challenge and I’ve learned a lot though I’m sure I miss a lot. I quilt as I listen and I want to share what I’ve been working on.
Ottawa, Canada
I’ve been learning since January 2020, and in June I started drawing a phrase from each daf. Sometimes it’s easy (e.g. plants), sometimes it’s very hard (e.g. korbanot), and sometimes it’s loads of fun (e.g. bird racing) to find something to draw. I upload my pictures from each masechet to #DafYomiArt. I am enjoying every step of the journey.
Ashdod, Israel
I started learning Daf in Jan 2020 with Brachot b/c I had never seen the Jewish people united around something so positive, and I wanted to be a part of it. Also, I wanted to broaden my background in Torah Shebal Peh- Maayanot gave me a great gemara education, but I knew that I could hold a conversation in most parts of tanach but almost no TSB. I’m so thankful for Daf and have gained immensely.
NJ, United States
I started learning at the beginning of this Daf Yomi cycle because I heard a lot about the previous cycle coming to an end and thought it would be a good thing to start doing. My husband had already bought several of the Koren Talmud Bavli books and they were just sitting on the shelf, not being used, so here was an opportunity to start using them and find out exactly what was in them. Loving it!
Borehamwood, United Kingdom
Having never learned Talmud before, I started Daf Yomi in hopes of connecting to the Rabbinic tradition, sharing a daily idea on Instagram (@dafyomiadventures). With Hadran and Sefaria, I slowly gained confidence in my skills and understanding. Now, part of the Pardes Jewish Educators Program, I can’t wait to bring this love of learning with me as I continue to pass it on to my future students.
Pennsylvania, United States
When I began learning Daf Yomi at the beginning of the current cycle, I was preparing for an upcoming surgery and thought that learning the Daf would be something positive I could do each day during my recovery, even if I accomplished nothing else. I had no idea what a lifeline learning the Daf would turn out to be in so many ways.
Lexington, MA, United States
I heard about the syium in January 2020 & I was excited to start learning then the pandemic started. Learning Daf became something to focus on but also something stressful. As the world changed around me & my family I had to adjust my expectations for myself & the world. Daf Yomi & the Hadran podcast has been something I look forward to every day. It gives me a moment of centering & Judaism daily.
Denver, United States
I started learning at the beginning of this cycle more than 2 years ago, and I have not missed a day or a daf. It’s been challenging and enlightening and even mind-numbing at times, but the learning and the shared experience have all been worth it. If you are open to it, there’s no telling what might come into your life.
Phoenix, Arizona, United States
3 years ago, I joined Rabbanit Michelle to organize the unprecedented Siyum HaShas event in Jerusalem for thousands of women. The whole experience was so inspiring that I decided then to start learning the daf and see how I would go…. and I’m still at it. I often listen to the Daf on my bike in mornings, surrounded by both the external & the internal beauty of Eretz Yisrael & Am Yisrael!
Raanana, Israel
Palo Alto, CA, United States
Studying has changed my life view on הלכה and יהדות and time. It has taught me bonudaries of the human nature and honesty of our sages in their discourse to try and build a nation of caring people .
Kfar Saba, Israel
I started learning Daf Yomi inspired by תָּפַסְתָּ מְרוּבֶּה לֹא תָּפַסְתָּ, תָּפַסְתָּ מוּעָט תָּפַסְתָּ. I thought I’d start the first page, and then see. I was swept up into the enthusiasm of the Hadran Siyum, and from there the momentum kept building. Rabbanit Michelle’s shiur gives me an anchor, a connection to an incredible virtual community, and an energy to face whatever the day brings.
בית שמש, Israel
Ketubot 60
Χ’Φ·Χ ΧΦΌΦ·ΧΦΌΦΈΧ? ΧΦΈΧΦ·Χ¨ Χ¨ΦΈΧΦΈΧ ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ ΧΦ΄Χ¨Φ°ΧΦ°ΧΦΈΧ ΧΦΌΦ·Χ¨ ΧΦ·ΧΦΌΦΈΧ ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ: Χ©ΧΦ°ΧΦΉΧ©ΧΦΈΧ ΧΦ³ΧΦΈΧ©ΧΦ΄ΧΧ, ΧΦΌΧ©ΧΦ°ΧΧΦΌΧΦ΅Χ ΧΦΈΧΦ·Χ¨: Χ©ΧΦ°ΧΦΉΧ©ΧΦ΄ΧΧ ΧΧΦΉΧ. ΧΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ΄Χ¦Φ°ΧΦΈΧ§ ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧΦΈΧ ΦΈΧ: ΧΦ²ΧΦ΄Χ©ΦΌΧΦ΄ΧΧ ΧΧΦΉΧ. ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ Χ©ΧΦ΄ΧΧΦ΄Χ ΧΦΌΦ·Χ¨ ΧΦ·ΧΦΌΦΈΧΦ΅Χ: ΧΦ²ΧΦΈΧΦΈΧ ΧΦΌΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ΄Χ¦Φ°ΧΦΈΧ§ Χ©ΧΦΆΧΦΈΧΦ·Χ¨ ΧΦ΄Χ©ΦΌΧΧΦΌΧ Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧΦΈΧ ΦΈΧ. ΧΦΌΦ΄Χ©ΧΦ°ΧΦΈΧΦΈΧ Χ¨Φ·Χ ΧΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧΦΈΧ ΦΈΧ β ΧΦΌΧΧ ΧΦ·Χ ΧΦ°ΧΦ·Χ ΧΦΌΦ΄Χ ΧΧΦΌΧ¨Φ°Χ€ΦΌΦ΅ΧΧΦΌ. ΧΦΆΧΦΌΦΈΧ ΧΦ΄Χ©ΧΦ°ΧΧΦΌΧΦ΅Χ, ΧΦΌΦ΄Χ ΧΦ·ΧΧ ΧΦΌΦ·ΧΦ°ΧΧ ΦΈΧ ΧΦ΄Χ ΧΦ·Χ©ΧΦ°ΧΦΌΦ·ΧΦ·ΧͺΦΌΦ° ΧΦ·ΧΦΌ?
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 YitzαΈ₯ak said that Rabbi YoαΈ₯anan said: Fifty days. Rav Shimi bar Abaye said: The halakha is in accordance with what Rabbi YitzαΈ₯ak said in the name of Rabbi YoαΈ₯anan. The Gemara asks: Granted, Rav and Rabbi YoαΈ₯anan 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?
ΧΦΌΦ΄Χ ΧΦ²ΧͺΦΈΧ Χ¨ΦΈΧΦ΅Χ ΧΦΌΦ·Χ¨ ΧΦ°ΧΦΆΧΦ°Χ§Φ΅ΧΧ, ΧΦΈΧΦ·Χ¨: ΧΦΈΧ ΧͺΦΌΦ°Χ¦Φ΄ΧΧͺΦ΄ΧΧ Φ°ΧΧΦΌ ΧΦ°ΧΦΈΧ Φ΅Χ ΧΦΌΦ°ΧΦΈΧΦ΅Χ ΧΦΌΦ°ΧΦΈΧΦ΅ΧΧ ΧΦ°ΧΧΦΌΧΦΈΧ ΧΦ²ΧΦ΄Χ ΧΦ΄Χ©ΦΌΧΦ°ΧΦ΅ΧΧΦΌ ΧΦΌΦ΄Χ©ΧΦ°ΧΧΦΌΧΦ΅Χ. ΧΦΈΧΦ΄Χ ΧΦΈΧΦ·Χ¨ Χ©ΧΦ°ΧΧΦΌΧΦ΅Χ: ΧΦΌΧΧ ΧΦ°ΧΦ·Χ Χ©ΧΦΆΧΦΌΦ·ΧΦΌΦ΄ΧΧ¨ΦΈΧΦΌ.
The Gemara relates: When Rami bar YeαΈ₯ezkel 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.
ΧΦΈΧΦ΄ΧΧ ΧΦΌΦ·ΧΦ²ΧͺΦ·ΧΧ ΧΦ°Χ§Φ·ΧΦΌΦ΅ΧΧΦΌ ΧΦΌΦ΄Χ©ΧΦ°ΧΧΦΌΧΦ΅Χ. ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ ΧΦ°Χ¨Φ·Χ ΧΦΌΦ΄ΧΧΦ΄Χ ΧΦΌΦ·Χ¨ ΧΧΦΉΧ‘Φ΅Χ£: ΧΦ΄ΧΧ ΧΦΌΦ΄ΧΦ°Χ§Φ΅ΧΦΌ. ΧΦ²ΧΦ·Χ ΧΧΦΉΧͺΦ°ΧΦ·ΧΦΌ ΧΦΌΦ°ΧΦΈΧ¨Φ΅Χ ΧΦ΄Χ Φ°Χ©ΧΦ΅Χ, ΧΦ°Χ©ΧΦ·Χ§Φ°ΧΦ΅ΧΧΦΌ ΧΦ΄ΧΦ°Χ¨Φ·ΧΦΌ ΧΦ°Χ§ΦΈΧΦ°ΧΦ·ΧΦΌΦ·Χ¨ ΧΦ΅ΧΧΦΌ Χ’Φ²ΧΦ·ΧΦ°ΧΧΧΦΌ. ΧΦΌΦ΄Χ ΧΦ°ΧΦΈΧ ΧΦ°ΧΦ·ΧΦΌΦ·ΧΦΌ, ΧΦ²ΧΦΈΧͺ Χ§ΦΈΧ ΧΦ°Χ‘Φ·ΧΦΌΦ΅Χ ΧΦ°ΧΦ·Χ€ΦΌΦ·ΧΦΌ ΧΦΌΦ°ΧΦ·Χ©ΧΦ°ΧͺΦΌΦ΄Χ Φ°ΧΦ΄Χ ΧΦ°Χ’Φ΅ΧΧ Φ·ΧΦΌ ΧΦ΄ΧΧ ΦΌΦ΅ΧΧΦΌ. ΧΦ²ΧΦ·Χ¨ ΧΦ·ΧΦΌ: Χ Φ°ΧΦΉΧ£ Χ’Φ΅ΧΧ Φ΄ΧΧΦ°, Χ§ΧΦΌΧ ΧΦΌΦ°Χ¨Φ·Χ ΧΦΌΦ°Χ¨Φ΄ΧΧΦ°. Χ‘ΧΦΉΧΦ΅Χ ΧΦ°Χ ΦΈΧ ΧΦΈΧΦ·Χ’? ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ ΧΦΈΧ©ΧΦ΅Χ: ΧΦΌΦ°Χ¨Φ΅ΧΧΦΈΧ ΧΦΌΧΦ°ΧΦ·Χ’Φ°ΧΦΈΧ.
The Gemara relates: A certain divorcΓ©e 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.
ΧͺΦΌΦΈΧ ΧΦΌ Χ¨Φ·ΧΦΌΦΈΧ Φ·Χ: ΧΧΦΉΧ Φ΅Χ§ ΧͺΦΌΦ΄ΧΧ ΧΦΉΧ§ ΧΦ°ΧΧΦΉΧΦ΅ΧΦ° Χ’Φ·Χ Χ’ΦΆΧ©ΧΦ°Χ¨Φ΄ΧΧ ΧΦ°ΧΦ·Χ¨Φ°ΧΦΌΦΈΧ’ΦΈΧ ΧΦΉΧΦΆΧ©Χ, ΧΦ΄ΧΦΌΦΈΧΧ ΧΦ°ΧΦ΅ΧΧΦΈΧΦ° β ΧΦΌΦ°ΧΧΦΉΧ Φ΅Χ§ Χ©ΧΦΆΧ§ΦΆΧ₯, ΧΦΌΦ΄ΧΦ°Χ¨Φ΅Χ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ±ΧΦ΄ΧΧ’ΦΆΧΦΆΧ¨. Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΉΧ©ΧΦ»Χ’Φ· ΧΧΦΉΧΦ΅Χ¨: ΧΦ²Χ€Φ΄ΧΧΦΌΧΦΌ ΧΦ·Χ¨Φ°ΧΦΌΦ·Χ’ ΧΦ°ΧΦΈΧΦ΅Χ©Χ Χ©ΧΦΈΧ Φ΄ΧΧ. Χ€ΦΌΦ΅ΧΧ¨Φ·Χ©Χ ΧΦ°ΧΦ·ΧΦ·Χ¨ Χ’ΦΆΧ©ΧΦ°Χ¨Φ΄ΧΧ ΧΦ°ΧΦ·Χ¨Φ°ΧΦΌΦΈΧ’ΦΈΧ ΧΦΉΧΦΆΧ©Χ ΧΦ°ΧΦΈΧΦ·Χ¨ β ΧΦΌΦ°ΧΧΦΉΧ Φ΅Χ§ Χ©ΧΦΆΧ§ΦΆΧ₯.
Β§ 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 womanβs 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.
ΧΦΈΧΦ·Χ¨ ΧΦΈΧ¨: ΧΦ΄ΧΦΌΦΈΧΧ ΧΦ°ΧΦ΅ΧΧΦΈΧΦ° ΧΦΌΦ°ΧΧΦΉΧ Φ΅Χ§ Χ©ΧΦΆΧ§ΦΆΧ₯. ΧΦΌΧ¨Φ°ΧΦ΄ΧΧ Φ°ΧΦ΄Χ: ΧΦΈΧΧΦΉΧ ΧΦ°ΧΦ΅Χ ΧΦ²ΧΦ΅Χ ΧΦ°ΧΦ·ΧΦΌΦ°ΧΦ΅Χ Χ©ΧΦ°ΧͺΦΌΦ·ΧΦ΄Χ ΧΦΈΧΦ΅Χ. ΧΦ°ΧΦ΄ΧΧ ΧΧΦΌΧ: ΧΦΌΧΦΈΧ ΧΦΌΦ°ΧΦ΅ΧΦΈΧ Χ©ΧΦΆΧΦ΅Χ§Φ·ΧΦ°ΧͺΦΌΦΈ ΧΦΌΦ°ΧΦ·ΧΦΌΦΈΧ’ΦΈΧΦΌ β ΧΦΆΧΦ°ΧΦ·Χ¨Φ°ΧͺΦΌΦΈ ΧΦΌΦ·ΧΦ²ΧΦΈΧΦΈΧΦΌ, ΧΦΈΧΦΈΧ Χ©ΧΦΆΧΦΆΧΦ°ΧΦ·Χ¨Φ°ΧͺΦΌΦΈ ΧΦΌΦ°ΧΦ·ΧΦΌΦΈΧ’ΧΦΉ β ΧΦ΅ΧΧ ΧΦΉ ΧΦΌΦ΄ΧΧ Χ©ΧΦΆΧͺΦΌΦ·ΧΦ°ΧΦ΄ΧΧ¨ ΧΦΌΦ·ΧΦ²ΧΦΈΧΧΦΉ?
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 isnβt it logical that you should be stringent with regard to his milk?
ΧͺΦΌΦ·ΧΦ°ΧΧΦΌΧ ΧΧΦΉΧΦ·Χ¨: Χ΄ΧΦΆΧͺ ΧΦ·ΧΦΌΦΈΧΦΈΧ ΧΦΌΦ΄Χ ΧΦ·Χ’Φ²ΧΦ΅Χ ΧΦ΅Χ¨ΦΈΧ ΧΧΦΌΧΧ΄, ΧΧΦΌΧ ΧΦΈΧΦ΅Χ, ΧΦ°ΧΦ΅ΧΧ ΧΦ²ΧΦ΅Χ ΧΦ°ΧΦ·ΧΦΌΦ°ΧΦ΅Χ Χ©ΧΦ°ΧͺΦΌΦ·ΧΦ΄Χ ΧΦΈΧΦ΅Χ, ΧΦΆΧΦΌΦΈΧ ΧΦΈΧΧΦΉΧ¨. ΧΦΈΧΧΦΉΧ ΧΧΦΉΧ¦Φ΄ΧΧ ΧΦΆΧͺ ΧΦΆΧΦΈΧΦΈΧ, Χ©ΧΦΆΧΦ΅ΧΧ ΧΦΉ Χ©ΧΦΈΧΦΆΧ ΧΦΌΦ·ΧΦΌΦΉΧ, ΧΦ°ΧΦΉΧ ΧΧΦΉΧ¦Φ΄ΧΧ ΧΦΆΧͺ ΧΦ·ΧΦΌΦΈΧ Χ©ΧΦΆΧΧΦΌΧ Χ©ΧΦΈΧΦΆΧ ΧΦΌΦ·ΧΦΌΦΉΧ β ΧͺΦΌΦ·ΧΦ°ΧΧΦΌΧ ΧΧΦΉΧΦ·Χ¨ Χ΄ΧΧΦΌΧΧ΄ β ΧΧΦΌΧ ΧΦΈΧΦ΅Χ, ΧΦ°ΧΦ΅ΧΧ ΧΦΌΦ·Χ ΧΦ°ΧΦ·ΧΦΌΦ°ΧΦ΅Χ Χ©ΧΦ°ΧͺΦΌΦ·ΧΦ΄Χ ΧΦΈΧΦ΅Χ, ΧΦΆΧΦΌΦΈΧ ΧΦΈΧΧΦΉΧ¨.
This is as the verse states: βBut 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 youβ (Leviticus 11:4). The somewhat superfluous word βitβ 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 βitβ with regard to a camel, to say that it alone is impure, whereas the blood of bipeds is not impure, but rather is kosher.
ΧΦ°ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ Χ©ΧΦ΅Χ©ΧΦΆΧͺ: ΧΦ²Χ€Φ΄ΧΧΦΌΧΦΌ ΧΦ΄Χ¦Φ°ΧΦ·Χͺ Χ€ΦΌΦ°Χ¨Φ΄ΧΧ©ΧΦΈΧ ΧΦ΅ΧΧ ΧΦΌΧΦΉ.
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.
ΧΦΈΧ Χ§Φ·Χ©ΧΦ°ΧΦΈΧ: ΧΦΈΧ ΧΦΌΦ°Χ€ΦΈΧ¨Φ΅ΧΧ©Χ, ΧΦΈΧ ΧΦΌΦ°ΧΦΈΧ Χ€ΦΌΦΈΧ¨Φ΅ΧΧ©Χ.
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 womanβs 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 womanβs breasts, and one who does so is considered like one who consumes milk from a non-kosher animal.
ΧΦ°ΧΦ΄ΧΧΦΌΧΦΌΧ€Φ·ΧΦΌ ΧΦΌΦ°ΧΦΈΧ. ΧΦΌΦ΄ΧΦ°ΧͺΦ·Χ Φ°ΧΦΈΧ: ΧΦΌΦΈΧ Χ©ΧΦΆΧ’Φ·Χ ΧΦΌΦ·ΧΦΌΦ΅Χ ΧΦΌΦ΄ΧΦΌΦΈΧ¨ β ΧΦΌΧΦΉΧ¨Φ°Χ¨ΧΦΉ ΧΦ°ΧΧΦΉΧΦ°ΧΧΦΉ. Χ©ΧΦΆΧΦΌΦ΅ΧΧ ΧΦ·Χ©ΦΌΧΦ΄ΧΧ ΦΌΦ·ΧΦ΄Χ β ΧΧΦΉΧ¦Φ°Χ¦ΧΦΉ ΧΦ°ΧΦ΅ΧΧ ΧΦΉ ΧΧΦΉΧ©ΧΦ΅Χ©Χ.
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.
ΧΦΈΧΦ·Χ¨ ΧΦΈΧ¨, Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΉΧ©ΧΦ»Χ’Φ· ΧΧΦΉΧΦ΅Χ¨: ΧΦ²Χ€Φ΄ΧΧΦΌΧΦΌ ΧΦ·Χ¨Φ°ΧΦΌΦ·Χ’ ΧΦ°ΧΦΈΧΦ΅Χ©Χ Χ©ΧΦΈΧ Φ΄ΧΧ. ΧΦ°ΧΦΈΧͺΦ·Χ Φ°ΧΦΈΧ, Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΉΧ©ΧΦ»Χ’Φ· ΧΧΦΉΧΦ΅Χ¨: ΧΦ²Χ€Φ΄ΧΧΦΌΧΦΌ ΧΦ²ΧΦ΄ΧΧΦΈΧͺΧΦΉ Χ’Φ·Χ ΧΦΌΦ°ΧͺΦ΅ΧΧ€ΦΈΧΧ! ΧΦ΄ΧΧΦΌΦ΅Χ ΧΦ°ΧΦ΄ΧΧΦΌΦ΅Χ ΧΦ·Χ Χ©ΧΦ΄ΧΧ’ΧΦΌΧ¨ΦΈΧ ΧΧΦΌΧ. ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ ΧΧΦΉΧ‘Φ΅Χ£: ΧΦ²ΧΦΈΧΦΈΧ ΧΦΌΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΉΧ©ΧΦ»Χ’Φ·.
The Master said in the aforementioned baraita: Rabbi Yehoshua says: A child may continue to nurse even for four or five years. But isnβt 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.
ΧͺΦΌΦ·Χ Φ°ΧΦΈΧ, Χ¨Φ·ΧΦΌΦ΄Χ ΧΦΈΧ¨Φ΄ΧΧ ΧΦΌΧ‘ ΧΧΦΉΧΦ΅Χ¨: ΧΦΌΧΦΉΧ Φ΅ΧΦ· β ΧΧΦΉΧ Φ΅Χ§ ΧΦΈΧΦΈΧ ΧΦΌΦ°Χ©ΧΦ·ΧΦΌΦΈΧͺ. ΧΦ·ΧΧ ΧΦ·Χ’Φ°ΧΦΈΧ: ΧΧΦΉΧ Φ΅Χ§ ΧΦ°Χ€ΦΈΧ¨Φ΅Χ§ ΧΦΌΦ΄ΧΦ°ΧΦ·ΧΦ·Χ¨ ΧΦΈΧ, ΧΦΌΧΦ΄ΧΦ°Χ§ΧΦΉΧ Χ¦Φ·Χ’Φ²Χ¨ΦΈΧ ΧΦΈΧ ΧΦΌΦ°ΧΦ·Χ¨ΧΦΌ Χ¨Φ·ΧΦΌΦΈΧ Φ·Χ. ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ ΧΧΦΉΧ‘Φ΅Χ£: ΧΦ²ΧΦΈΧΦΈΧ ΧΦΌΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦΈΧ¨Φ΄ΧΧ ΧΦΌΧ‘.
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 animalβs 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.
ΧͺΦΌΦ·Χ Φ°ΧΦΈΧ, Χ Φ·ΧΧΦΌΧ ΧΦ΄ΧΧ©Χ ΧΦΌΦ·ΧΦ°ΧΦΈΧ ΧΧΦΉΧΦ΅Χ¨: Χ¦Φ΄ΧΧ ΦΌΧΦΉΧ¨ Χ©ΧΦΆΧ’ΦΈΧΧΦΌ ΧΦΌΧΦΉ Χ§Φ·Χ©ΧΦ°Χ§Φ·Χ©ΦΌΧΦ΄ΧΧ β ΧΦ°ΧΦ·Χ’Φ²ΧΦΈΧ ΧΦΌΦ°Χ¨Φ·ΧΦ°ΧΧΦΉ ΧΦΌΦ°Χ¦Φ΄Χ Φ°Χ’ΦΈΧ ΧΦΌΦ°Χ©ΧΦ·ΧΦΌΦΈΧͺ, ΧΦ°ΧΦ΅ΧΧ ΧΦΉ ΧΧΦΉΧ©ΧΦ΅Χ©Χ. ΧΦ·ΧΧ ΧΦ·Χ’Φ°ΧΦΈΧ β ΧΦ°ΧͺΦ·Χ§ΦΌΦ΅Χ ΧΦΌΦ΄ΧΦ°ΧΦ·ΧΦ·Χ¨ ΧΦΈΧ ΧΧΦΌΧ, ΧΦΌΧΦ΄ΧΦ°Χ§ΧΦΉΧ Χ€ΦΌΦ°Χ‘Φ΅ΧΧΦΈΧ ΧΦΈΧ ΧΦΌΦ°ΧΦ·Χ¨ΧΦΌ ΧΦΌΦ·ΧΦΌ Χ¨Φ·ΧΦΌΦΈΧ Φ·Χ. ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ ΧΧΦΉΧ‘Φ΅Χ£: ΧΦ²ΧΦΈΧΦΈΧ ΧΦΌΦ°Χ Φ·ΧΧΦΌΧ ΧΦ΄ΧΧ©Χ ΧΦΌΦ·ΧΦ°ΧΦΈΧ.
A ruling similar to the previous halakha is taught in a baraita: NaαΈ₯um 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 oneβs 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 NaαΈ₯um of Galia.
Χ€ΦΌΦ΅ΧΧ¨Φ·Χ©Χ ΧΦ°ΧΦ·ΧΦ·Χ¨ Χ’ΦΆΧ©ΧΦ°Χ¨Φ΄ΧΧ ΧΦ°ΧΦ·Χ¨Φ°ΧΦΌΦΈΧ’ΦΈΧ ΧΦΉΧΦΆΧ©Χ ΧΦ°ΧΦΈΧΦ·Χ¨ β ΧΦΌΦ°ΧΧΦΉΧ Φ΅Χ§ Χ©ΧΦΆΧ§ΦΆΧ₯. ΧΦ°ΧΦ·ΧΦΌΦΈΧ? ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ ΧΦ°ΧΧΦΌΧΦΈΧ ΧΦΌΦ·Χ¨ ΧΦ²ΧΦ΄ΧΧΦΈΧ ΧΦΈΧΦ·Χ¨ Χ©ΧΦ°ΧΧΦΌΧΦ΅Χ: Χ©ΧΦ°ΧΦΉΧ©ΧΦΈΧ ΧΦΈΧΦ΄ΧΧ. ΧΦ΄ΧΧΦΌΦΈΧ ΧΦΌΦ°ΧΦΈΧΦ°Χ¨Φ΄Χ, ΧͺΦΌΦΈΧ Φ΅Χ Χ¨Φ·Χ ΧΦ°ΧΧΦΌΧΦΈΧ ΧΦΌΦ·Χ¨ ΧΦ²ΧΦ΄ΧΧΦΈΧ Χ§Φ·ΧΦΌΦ΅ΧΧΦΌ ΧΦΌΦ΄Χ©ΧΦ°ΧΧΦΌΧΦ΅Χ: Χ©ΧΦ°ΧΦΉΧ©ΧΦΈΧ ΧΦΈΧΦ΄ΧΧ.
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 αΈ€aviva 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 αΈ€aviva before Shmuel: Weaning takes effect after three days.
ΧͺΦΌΦΈΧ ΧΦΌ Χ¨Φ·ΧΦΌΦΈΧ Φ·Χ: ΧΦ΅ΧΧ ΦΆΧ§ΦΆΧͺ Χ©ΧΦΆΧΦΌΦ΅Χͺ ΧΦΌΦ·Χ’Φ°ΧΦΈΧΦΌ ΧΦΌΦ°ΧͺΧΦΉΧΦ° Χ’ΦΆΧ©ΧΦ°Χ¨Φ΄ΧΧ ΧΦ°ΧΦ·Χ¨Φ°ΧΦΌΦΈΧ’ΦΈΧ ΧΦΉΧΦΆΧ©Χ β ΧΦ²Χ¨Φ΅Χ ΧΧΦΉ ΧΦΉΧ ΧͺΦΌΦ΄ΧͺΦ°ΧΦΈΧ¨Φ΅Χ‘ ΧΦ°ΧΦΉΧ ΧͺΦΌΦ΄ΧΧ ΦΌΦΈΧ©ΧΦ΅Χ
Β§ The Gemara discusses other halakhot relating to nursing. The Sages taught: A nursing woman whose husband died within twenty-four months of her childβs birth may not be betrothed and may not get married
Χ’Φ·Χ Χ’ΦΆΧ©ΧΦ°Χ¨Φ΄ΧΧ ΧΦ°ΧΦ·Χ¨Φ°ΧΦΌΦΈΧ’ΦΈΧ ΧΦΉΧΦΆΧ©Χ, ΧΦΌΦ΄ΧΦ°Χ¨Φ΅Χ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ΅ΧΦ΄ΧΧ¨. ΧΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΌΧΦΈΧ ΧΦ·ΧͺΦΌΦ΄ΧΧ¨ ΧΦΌΦ΄Χ©ΧΦ°ΧΧΦΉΧ ΦΈΧ Χ’ΦΈΧ©ΧΦΈΧ¨ ΧΦΉΧΦΆΧ©Χ. ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ Χ ΦΈΧͺΦΈΧ ΧΦΌΦ·Χ¨ ΧΧΦΉΧ‘Φ΅Χ£: ΧΦ΅Χ ΧΦ΅Χ ΧΦΌΦ΄ΧΦ°Χ¨Φ΅Χ ΧΦΌΦ΅ΧΧͺ Χ©ΧΦ·ΧΦΌΦ·ΧΧ, ΧΦ΅Χ ΧΦ΅Χ ΧΦΌΦ΄ΧΦ°Χ¨Φ΅Χ ΧΦΌΦ΅ΧΧͺ ΧΦ΄ΧΦΌΦ΅Χ. Χ©ΧΦΆΧΦΌΦ΅ΧΧͺ Χ©ΧΦ·ΧΦΌΦ·ΧΧ ΧΧΦΉΧΦ°Χ¨Φ΄ΧΧ: Χ’ΦΆΧ©ΧΦ°Χ¨Φ΄ΧΧ ΧΦ°ΧΦ·Χ¨Φ°ΧΦΌΦΈΧ’ΦΈΧ ΧΦΉΧΦΆΧ©Χ, ΧΦΌΧΦ΅ΧΧͺ ΧΦ΄ΧΦΌΦ΅Χ ΧΧΦΉΧΦ°Χ¨Φ΄ΧΧ: Χ©ΧΦ°ΧΧΦΉΧ ΦΈΧ Χ’ΦΈΧ©ΧΦΈΧ¨ ΧΦΉΧΦΆΧ©Χ.
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.
ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦΈΧ Χ©ΧΦ΄ΧΦ°Χ’ΧΦΉΧ ΧΦΌΦΆΧ ΧΦΌΦ·ΧΦ°ΧΦ΄ΧΧΦ΅Χ: ΧΦ²Χ Φ΄Χ ΧΦ·ΧΦ°Χ¨Φ΄ΧΧ’Φ·. ΧΦ°ΧΦ΄ΧΦ°Χ¨Φ΅Χ ΧΦΈΧΧΦΉΧΦ΅Χ¨ Χ’ΦΆΧ©ΧΦ°Χ¨Φ΄ΧΧ ΧΦ°ΧΦ·Χ¨Φ°ΧΦΌΦΈΧ’ΦΈΧ ΧΦΉΧΦΆΧ©Χ β ΧΧΦΌΧͺΦΌΦΆΧ¨ΦΆΧͺ ΧΦ΄ΧΧ ΦΌΦΈΧ©ΧΦ΅Χ ΧΦΌΦ°Χ’ΦΆΧ©ΧΦ°Χ¨Φ΄ΧΧ ΧΦ°ΧΦΆΧΦΈΧ ΧΦΉΧΦΆΧ©Χ. ΧΦ°ΧΦ΄ΧΦ°Χ¨Φ΅Χ ΧΦΈΧΧΦΉΧΦ΅Χ¨ ΧΦΌΦ΄Χ©ΧΦ°ΧΧΦΉΧ ΦΈΧ Χ’ΦΈΧ©ΧΦΈΧ¨ ΧΦΉΧΦΆΧ©Χ β ΧΧΦΌΧͺΦΌΦΆΧ¨ΦΆΧͺ ΧΦ°ΧΦ΄Χ ΦΌΦΈΧ©ΧΦ΅Χ ΧΦΌΦ·ΧΦ²ΧΦ΄Χ©ΦΌΧΦΈΧ Χ’ΦΈΧ©ΧΦΈΧ¨ ΧΦΉΧΦΆΧ©Χ, ΧΦ°Χ€Φ΄Χ Χ©ΧΦΆΧΦ΅ΧΧ ΧΦΆΧΦΈΧΦΈΧ Χ ΦΆΧ’Φ°ΧΦΌΦΈΧ¨ ΧΦΆΧΦΌΦΈΧ ΧΦ°ΧΦ·ΧΦ·Χ¨ Χ©ΧΦ°ΧΦΉΧ©ΧΦΈΧ ΧΦ³ΧΦΈΧ©ΧΦ΄ΧΧ.
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.
ΧΦΈΧΦ·Χ¨ Χ’ΧΦΌΧΦΌΦΈΧ: ΧΦ²ΧΦΈΧΦΈΧ ΧΦΌΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΌΧΦΈΧ. ΧΦ°ΧΦΈΧΦ·Χ¨ ΧΦΈΧ¨ Χ’ΧΦΌΧ§Φ°ΧΦΈΧ: ΧΦ΄Χ ΧΦ΄ΧͺΦΌΦ΄ΧΧ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ²Χ Φ΄ΧΧ ΦΈΧ ΧΦΈΧ©ΧΦ΅ΧΧͺ ΧΦ°ΧΦ·ΧΦ·Χ¨ ΧΦ²ΧΦ΄Χ©ΦΌΧΦΈΧ Χ’ΦΈΧ©ΧΦΈΧ¨ ΧΦΉΧΦΆΧ©Χ. ΧΦ²Χ¨Φ΄ΧΧ‘Φ΅ΧΧΦΌ ΧΦΌΦ°ΧΦ·ΧΦΌΦΈΧΦ΅Χ ΧΦ²ΧͺΦΈΧ ΧΦ°Χ§Φ·ΧΦΌΦ΅ΧΧΦΌ ΧΦΌΦ°ΧΦ·ΧΦΌΦΈΧΦ΅Χ, ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ: ΧΦ·ΧΧΦΌ ΧΦ΅ΧΧΦΈΧ¨Φ΅Χ‘ ΧΦΌΦ·ΧΦ²ΧΦ΄Χ©ΦΌΧΦΈΧ Χ’ΦΈΧ©ΧΦΈΧ¨ ΧΦΉΧΦΆΧ©Χ? ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ: ΧΦ²ΧΦΈΧ, ΧΦΌΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ΅ΧΦ΄ΧΧ¨ ΧΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΌΧΦΈΧ β ΧΦ²ΧΦΈΧΦΈΧ ΧΦΌΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΌΧΦΈΧ. ΧΦ°Χ’ΧΦΉΧ: ΧΦΌΦ΅ΧΧͺ Χ©ΧΦ·ΧΦΌΦ·ΧΧ ΧΦΌΧΦ΅ΧΧͺ ΧΦ΄ΧΦΌΦ΅Χ β ΧΦ²ΧΦΈΧΦΈΧ ΧΦΌΦ°ΧΦ΅ΧΧͺ ΧΦ΄ΧΦΌΦ΅Χ. ΧΦ°ΧΦΈΧΦ·Χ¨ Χ’ΧΦΌΧΦΌΦΈΧ: ΧΦ²ΧΦΈΧΦΈΧ ΧΦΌΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΌΧΦΈΧ, ΧΦ°ΧΦΈΧΦ·Χ¨ ΧΦΈΧ¨ Χ’ΧΦΌΧ§Φ°ΧΦΈΧ: ΧΦ΄Χ ΧΦ΄ΧͺΦΌΦ΄ΧΧ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ²Χ Φ΄ΧΧ ΦΈΧ ΧΦΈΧ©ΧΦ΅ΧΧͺ ΧΦ°ΧΦ·ΧΦ·Χ¨ ΧΦ²ΧΦ΄Χ©ΦΌΧΦΈΧ Χ’ΦΈΧ©ΧΦΈΧ¨ ΧΦΉΧΦΆΧ©Χ, ΧΦΌΧΧ Χ©ΧΦΆΧΦΌΦ΅Χ ΧΦΌΦ°ΧΦ·ΧͺΦΌΦ° ΧΦ΅ΧΧΦΈΧ¨Φ΅Χ‘.
Ulla said: The halakha is in accordance with the opinion of Rabbi Yehuda. And Mar Ukva said: Rabbi αΈ€anina allowed me to marry a nursing woman after fifteen months. It is related that Abayeβs 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 tannaβim, 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 αΈ€anina 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.
ΧΦΌΦ΄Χ ΧΦ²ΧͺΦΈΧ ΧΦ°Χ§Φ·ΧΦΌΦ΅ΧΧΦΌ ΧΦΌΦ°Χ¨Φ·Χ ΧΧΦΉΧ‘Φ΅Χ£, ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ: Χ¨Φ·Χ ΧΦΌΧ©ΧΦ°ΧΧΦΌΧΦ΅Χ ΧΦΌΦ°ΧΦΈΧΦ°Χ¨Φ΄Χ ΧͺΦΌΦ·Χ¨Φ°ΧΦ·ΧΦ°ΧΧΧΦΌ: Χ¦Φ°Χ¨Φ΄ΧΧΦΈΧ ΧΦ°ΧΦ·ΧΦ°ΧͺΦΌΦ΄ΧΧ Χ’ΦΆΧ©ΧΦ°Χ¨Φ΄ΧΧ ΧΦ°ΧΦ·Χ¨Φ°ΧΦΌΦΈΧ’ΦΈΧ ΧΦΉΧΦΆΧ©Χ, ΧΧΦΌΧ₯ ΧΦ΄ΧΦΌΧΦΉΧ Χ©ΧΦΆΧ ΦΌΧΦΉΧΦ·Χ ΧΦΌΧΦΉ ΧΦ°ΧΧΦΌΧ₯ ΧΦ΄ΧΦΌΧΦΉΧ Χ©ΧΦΆΧ ΦΌΦ΄ΧͺΦ°ΧΦΈΧ¨Φ°Χ‘ΦΈΧ ΧΦΌΧΦΉ. Χ¨Φ°ΧΦ·Χ ΧΦΌΦΈΧͺΦ°Χ¨Φ΅ΧΧΦΌ ΧͺΦΌΦ°ΧΦΈΧͺΦΈΧ Χ€ΦΌΦ·Χ¨Φ°Χ‘Φ΅Χ ΧΦ°ΧΦΈΧΦ°Χ¨Φ΄Χ ΧΦ·ΧΦΌ Χ€ΦΌΦ·Χ¨Φ°Χ‘ΦΈΧ ΧΦΌΦ°ΧΦΈΧΦΈΧ, ΧΦ°ΧΦΈΧ ΧΦ·ΧΦ°Χ¨Φ°ΧΦ΅ΧΧΦΌ.
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.
ΧΦΈΧΦ·Χ¨ ΧΦ·ΧΦΌΦΈΧΦ΅Χ: ΧΦ·ΧΧ ΧΦ΄ΧΧΦΌΦ°ΧͺΦΈΧ ΧΦ·ΧΦ²ΧΧΦΌΧ¨ Χ¨Φ·ΧΦΌΦΈΧ Φ·Χ ΧΦ²Χ€Φ΄ΧΧΦΌΧΦΌ ΧΦΌΦ΅ΧΧ’Φ²ΧͺΦΈΧ ΧΦΌΦ°ΧΧΦΌΧͺΦΌΦΈΧΦΈΧ ΧΦΈΧ ΧΦ΄ΧΧ©ΧΦ°Χ¨Φ΅Χ ΧΦ΄ΧΧ Φ΄ΧΧ©Χ ΧΦΌΦ΄ΧΦ°Χ§ΧΦΉΧ Χ¨Φ·ΧΦΌΦ΅ΧΧΦΌ, ΧΦΈΧ ΧΦ΄Χ©ΦΌΧΧΦΌΧ ΧΦΌΦ°ΧΦ΄ΧΧΦ²ΧΦ΅Χ ΧΦΌΦ°ΧΦ·Χ€Φ°Χ§Φ΄ΧΧ¨ΧΦΌΧͺΦΈΧ, ΧΦΆΧΦΌΦΈΧ ΧΦ΄Χ©ΦΌΧΧΦΌΧ ΧΦΌΦ°ΧΦΈΧ ΧΦ΄Χ‘Φ°ΧͺΦΌΦ·ΧΦΌΦ°ΧΧ’ΦΈΧ ΧΦ΄ΧΧΦΌΦ°ΧͺΦΈΧ ΧΦ°ΧΦ΅ΧΧΦ°Χ¨ΦΈΧ. ΧΦΌΦ°ΧΦΈΧ ΧΦ²Χ ΦΈΧ ΧΦ²ΧΦΈΧ ΧΦΌΦ°ΧΦ΄ΧΧ¨Φ°Χ ΦΈΧ ΧΦ΅ΧΧΦΌ ΧΦ°ΧΦΈΧ ΧΦΌΦ°Χ¨Φ·Χ ΧΦΌΧ©ΧΦ°ΧΧΦΌΧΦ΅Χ, ΧΦ²Χ€Φ΄ΧΧΦΌΧΦΌ ΧΦΈΧΦ΄Χ ΧΦΈΧ ΧΦ΄Χ‘Φ°ΧͺΦΌΦ·ΧΦΌΦ°ΧΧ’ΦΈΧ ΧΦ΄Χ ΧΦ΄ΧΧΦΌΦ°ΧͺΦΈΧ ΧΦ°ΧΦ΅ΧΧΦ·Χ¨.
Abaye said that he learned from this situation that which the Sages said: A person should not permit even eating an egg in kutaαΈ₯, a dish made with milk, in his teacherβs 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 teacherβs vicinity. Abaye explained that this is not because it appears disrespectful to teach halakha in oneβs teacherβs 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.
ΧͺΦΌΦΈΧ ΧΦΌ Χ¨Φ·ΧΦΌΦΈΧ Φ·Χ: Χ ΦΈΧͺΦ°Χ ΦΈΧ ΧΦΌΦ°Χ ΦΈΧΦΌ ΧΦ°ΧΦ΅ΧΧ ΦΆΧ§ΦΆΧͺ, ΧΧΦΉ ΧΦΌΦ°ΧΦΈΧΦ·ΧͺΦΌΧΦΌ, ΧΧΦΉ ΧΦ΅Χͺ β ΧΧΦΌΧͺΦΌΦΆΧ¨ΦΆΧͺ ΧΦ΄ΧΧ ΦΌΦΈΧ©ΧΦ΅Χ ΧΦ΄ΧΦΌΦΈΧ. Χ¨Φ·Χ Χ€ΦΌΦΈΧ€ΦΌΦΈΧ ΧΦ°Χ¨Φ·Χ ΧΧΦΌΧ ΦΈΧ ΧΦΌΦ°Χ¨Φ΅ΧΧΦΌ ΧΦΌΦ°Χ¨Φ·Χ ΧΦ°ΧΧΦΉΧ©ΧΦ»Χ’Φ· Χ‘Φ°ΧΧΦΌΧ¨ ΧΦ°ΧΦ΄ΧΧ’Φ°ΧΦΌΦ·Χ Χ’ΧΦΉΧΦΈΧΦΈΧ ΧΦΌΦ΄Χ ΧΦΈΧ ΧΦ·ΧͺΦ°Χ Φ΄ΧΧͺΦΈΧ. ΧΦ²ΧΦ·Χ¨ΦΈΧ ΧΦ°ΧΧΦΌ ΧΦΈΧΦ΄ΧΧ Χ‘ΦΈΧΦ°ΧͺΦΌΦΈΧ: ΧΦΌΦ°ΧΦ΄ΧΧΦ΄Χ ΧΦ²ΧΦΈΧ Χ’ΧΦΉΧΦΈΧΦΈΧ, ΧΦ·ΧΦ²Χ‘Φ·Χ¨ ΧΦ΄Χ Χ¨Φ·Χ Χ Φ·ΧΦ°ΧΦΈΧ.
Β§ 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 NaαΈ₯man prohibited it for me.
ΧΦ΄ΧΧ Φ΄Χ?! ΧΦ°ΧΦΈΧ Χ¨Φ·Χ Χ Φ·ΧΦ°ΧΦΈΧ Χ©ΧΦ°Χ¨ΦΈΧ ΧΦ°ΧΧΦΌ ΧΦ°ΧΦ΅Χ Χ¨Φ΅ΧΧ©Χ ΧΦΌΦΈΧΧΦΌΧͺΦΈΧ! Χ©ΧΦΈΧΧ Φ΅Χ ΧΦΌΦ΅Χ Χ¨Φ΅ΧΧ©Χ ΧΦΌΦΈΧΧΦΌΧͺΦΈΧ ΧΦΌΦ°ΧΦΈΧ ΧΦΈΧΦ°Χ¨Φ΄Χ ΧΦΌΦ°ΧΧΦΌ.
The Gemara asks: Is that so? Didnβt Rav NaαΈ₯man permit this for the members of the Exilarchβs household? The Gemara answers: The Exilarchβs 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.
ΧΦ²ΧΦ·Χ¨ ΧΦ°ΧΧΦΌ Χ¨Φ·Χ Χ€ΦΌΦ·Χ€ΦΌΦ΅Χ: ΧΦ°ΧΦ·ΧͺΦΌΧΦΌΧ ΧΦΈΧ ΧͺΦΌΦ΄Χ‘Φ°ΧΦΌΦ°Χ¨ΧΦΌΧΦΈ β ΧΦ΅ΧΦΈΧ ΧΦΌΦ°ΧͺΦ·Χ Φ°ΧΦΈΧ: ΧΦ²Χ¨Φ΅Χ Χ©ΧΦΆΧΦΈΧΦ°ΧͺΦΈΧ Χ¨Φ°ΧΧΦΌΧ€ΦΈΧ ΧΦ΅ΧΧΦ΅ΧΦ° ΧΦ°ΧΦ΅ΧΧͺ ΧΦΈΧΦ΄ΧΧΦΈ, ΧΧΦΉ Χ©ΧΦΆΧΦΈΧΦΈΧ ΧΦΈΧΦΌ ΧΦΌΦ·Χ’Φ·Χ‘ ΧΦΌΦ°ΧΦ΅ΧΧͺ ΧΦΌΦ·Χ’Φ°ΧΦΈΧΦΌ, ΧΧΦΉ Χ©ΧΦΆΧΦΈΧΦΈΧ ΧΦΌΦ·Χ’Φ°ΧΦΈΧΦΌ ΧΦΈΧΧΦΌΧ©Χ ΧΦΌΦ°ΧΦ΅ΧΧͺ ΧΦΈΧΦ²Χ‘ΧΦΌΧ¨Φ΄ΧΧ, ΧΧΦΉ Χ©ΧΦΆΧΦΈΧΦ·ΧΦ° ΧΦΌΦ·Χ’Φ°ΧΦΈΧΦΌ ΧΦ΄ΧΦ°ΧΦ΄ΧΧ Φ·Χͺ ΧΦ·ΧΦΌΦΈΧ, ΧΧΦΉ Χ©ΧΦΆΧΦΈΧΦΈΧ ΧΦΌΦ·Χ’Φ°ΧΦΈΧΦΌ ΧΦΈΧ§Φ΅Χ, ΧΧΦΉ ΧΧΦΉΧΦΆΧ, ΧΧΦΉ Χ©ΧΦΆΧΦΈΧΦ°ΧͺΦΈΧ Χ’Φ²Χ§ΦΈΧ¨ΦΈΧ ΧΦΌΧΦ°Χ§Φ΅Χ ΦΈΧ ΧΦ·ΧΦ°ΧΧΧΦΉΧ Φ΄ΧΧͺ ΧΦΌΧ§Φ°ΧΦ·Χ ΦΌΦΈΧ, ΧΦ°ΧΦ·ΧΦΌΦ·Χ€ΦΌΦΆΧΦΆΧͺ ΧΦ·ΧΦ·Χ¨ ΧΦ΄ΧΧͺΦ·Χͺ ΧΦΌΦ·Χ’Φ°ΧΦΈΧΦΌ, ΧΦ°Χ©ΧΦΆΧΦ΅ΧΧ ΦΈΧΦΌ Χ¨Φ°ΧΧΦΌΧΦΈΧ ΧΦ΅ΧΧΦ΅Χ β ΧΦΌΧΦΌΧΦΌΦΈΧ Χ¦Φ°Χ¨Φ΄ΧΧΧΦΉΧͺ ΧΦ°ΧΦ·ΧΦ°ΧͺΦΌΦ΄ΧΧ Χ©ΧΦ°ΧΦΉΧ©ΧΦΈΧ ΧΦ³ΧΦΈΧ©ΧΦ΄ΧΧ, ΧΦΌΦ΄ΧΦ°Χ¨Φ΅Χ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ΅ΧΦ΄ΧΧ¨.
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 fatherβs 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.
Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧ‘Φ΅Χ ΧΦ·ΧͺΦΌΦ΄ΧΧ¨ ΧΦ΅ΧΧΦΈΧ¨Φ΅Χ‘ ΧΦ°ΧΦ΄ΧΧ ΦΌΦΈΧ©ΧΦ΅Χ ΧΦ΄ΧΦΌΦΈΧ. ΧΦ°ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ Χ Φ·ΧΦ°ΧΦΈΧ ΧΦΈΧΦ·Χ¨ Χ©ΧΦ°ΧΧΦΌΧΦ΅Χ: ΧΦ²ΧΦΈΧΦΈΧ ΧΦΌΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ΅ΧΦ΄ΧΧ¨ ΧΦΌΦ΄ΧΦ°ΧΦ΅ΧΧ¨ΧΦΉΧͺΦΈΧΧ.
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 NaαΈ₯man 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.
ΧΦΈΧΦ°Χ¨Φ΄Χ ΧΦ΅ΧΧΦΌ: ΧΦΈΧΧ ΧΦ·ΧΦΌΦ·Χ’Φ°ΧͺΦΌΦ΄ΧΧ. ΧΦ°ΧΦ΄ΧΦ°ΧΦ°ΧͺΦΈΧ: ΧΦ΅Χͺ β ΧΧΦΌΧͺΦΌΦΈΧ¨, ΧΦΌΦ°ΧΦΈΧΦ·ΧͺΦΌΧΦΌ β ΧΦΈΧ‘ΧΦΌΧ¨. ΧΦΈΧ¨ ΧΦΌΦ·Χ¨ Χ¨Φ·Χ ΧΦΈΧ©ΧΦ΅Χ ΧΦΈΧΦ·Χ¨: ΧΦ²Χ€Φ΄ΧΧΦΌΧΦΌ ΧΦ΅Χͺ Χ ΦΈΧΦ΅Χ ΧΦΈΧ‘ΧΦΌΧ¨, ΧΦΌΦ΄ΧΦ°ΧΦΈΧ Χ§ΦΈΧΦ°ΧΦΈΧ ΧΦ΅ΧΧΦΌ ΧΦ°ΧΦΈΧΦ°ΧΦΈΧ ΧΦΌΧΦ΄ΧΧ ΦΌΦ·Χ‘Φ°ΧΦΈΧ. ΧΦ²ΧΦΈΧ Χ’ΧΦΉΧΦΈΧΦΈΧ ΧΦ·ΧΦ²Χ Φ·Χ§Φ°ΧͺΦΌΦ΅ΧΧΦΌ. ΧΦ°ΧΦΈΧ ΧΦ΄ΧΧ, ΧΦΈΧΦ΄ΧΧ Χ©ΧΧΦΉΧΦΈΧ ΧΦ²ΧΦ·ΧΧ, ΧΦΌΦ°ΧΦΈΧ Χ’ΦΈΧΦ°ΧΦ΄Χ Χ Φ°Χ©ΧΦ΅Χ ΧΦΌΦ°ΧΦΈΧ Φ°Χ§ΦΈΧ ΧΦΌΦ°Χ Φ·ΧΦ°ΧΧΧΦΌ.
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 motherβs 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.
ΧͺΦΌΦΈΧ ΧΦΌ Χ¨Φ·ΧΦΌΦΈΧ Φ·Χ: ΧΦ²Χ¨Φ΅Χ Χ©ΧΦΆΧ ΦΌΦΈΧͺΦ°Χ ΧΦΌ ΧΦΈΧΦΌ ΧΦΌΦ΅Χ ΧΦ°ΧΦΈΧ Φ΄ΧΧ§ β ΧΦ²Χ¨Φ΅Χ ΧΧΦΉ ΧΦΉΧ ΧͺΦΌΦΈΧ Φ΄ΧΧ§ Χ’Φ΄ΧΦΌΧΦΉ ΧΦΉΧ ΧΦΌΦ°Χ ΦΈΧΦΌ ΧΦ°ΧΦΉΧ ΧΦΌΦΆΧ ΧΦ²ΧΦΆΧ¨Φ°ΧͺΦΌΦΈΧΦΌ. Χ€ΦΌΦΈΧ‘Φ°Χ§ΦΈΧ Χ§Φ΄ΧΧΦ°Χ’ΦΈΧ β ΧΧΦΉΧΦΆΧΦΆΧͺ ΧΦ·Χ¨Φ°ΧΦΌΦ΅Χ. ΧΦΉΧ ΧͺΦΌΦΉΧΧΦ·Χ Χ’Φ΄ΧΦΌΧΦΉ ΧΦΌΦ°ΧΦΈΧ¨Φ΄ΧΧ ΧΦΈΧ¨ΦΈΧ’Φ΄ΧΧ ΧΦ°ΧΦΈΧΦΈΧ.
Β§ 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 womanβs 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.
ΧΦ·Χ©ΧΦ°ΧͺΦΌΦΈΧ ΧΦΌΦ°Χ ΦΈΧΦΌ ΧΦΈΧΦ°Χ¨Φ·ΧͺΦΌΦ° ΧΦΈΧ, ΧΦΌΦΆΧ ΧΦ²ΧΦΆΧ¨Φ°ΧͺΦΌΦΈΧΦΌ ΧΦ΄ΧΧΦΌΦ·Χ’Φ°ΧΦΈΧ?! ΧΦ·ΧΧΦΌ ΧΦΌΦ°ΧͺΦ΅ΧΧΦΈΧ: ΧΦΌΦ°Χ ΦΈΧΦΌ ΧΧΦΌΧ ΧΦΌΦ°ΧΦΈΧΦ°ΧΧ‘ΦΈ[Χ] Χ’Φ΄ΧΧΦΌΦΈΧΦ΅ΧΧΦΌ ΧΦ·ΧΦ°Χ¦Φ°ΧΦΈΧ ΧΦ΅ΧΧΦΌ ΧΦ°Χ€Φ΅Χ. ΧΦ²ΧΦΈΧ ΧΦΌΦΆΧ ΧΦ²ΧΦΆΧ¨Φ°ΧͺΦΌΦΈΧΦΌ, ΧΦ΄Χ ΧΦΈΧΧ ΧΦΌΦ·ΧΦ²ΧΦΈΧ ΧΦ·ΧΦΌ ΧΧΦΉΧͺΦΈΧ¨ ΧΦΈΧ ΧΦ²ΧΦΈΧ ΧΦ·ΧΦ°Χ¦Φ°ΧΦΈΧ ΧΦ΅ΧΧΦΌ, Χ§ΦΈΧ ΧΦ·Χ©ΧΦ°ΧΦ·Χ’ ΧΦ·Χ.
The Gemara asks about this baraita: Now that you said that she may not nurse her own child together with her clientβs child, is it necessary to say that she cannot nurse another womanβs 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 womanβs 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.
Χ€ΦΌΦΈΧ‘Φ°Χ§ΦΈΧ Χ§Φ΄ΧΧΦ°Χ’ΦΈΧ β ΧΧΦΉΧΦΆΧΦΆΧͺ ΧΦ·Χ¨Φ°ΧΦΌΦ΅Χ. ΧΦ΅ΧΦ΅ΧΧΦΈΧ? ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ Χ©ΧΦ΅Χ©ΧΦΆΧͺ: ΧΦ΄Χ©ΦΌΧΦΆΧΦΌΦΈΧΦΌ.
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.
ΧΦΉΧ ΧͺΦΌΦΉΧΧΦ·Χ Χ’Φ΄ΧΦΌΧΦΉ ΧΦΌΦ°ΧΦΈΧ¨Φ΄ΧΧ ΧΦΈΧ¨ΦΈΧ’Φ΄ΧΧ. ΧΦ·ΧΧ Χ Φ΄ΧΧ Φ°ΧΧΦΌ? ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ ΧΦΌΦΈΧΦ²Χ ΦΈΧ: ΧΦΌΦ°ΧΧΦΉΧ ΧΦΌΦ°Χ©ΧΧΦΌΧͺ ΧΦ·ΧΦ²ΧΦ΄ΧΧ ΧΦ°ΧΦΈΧΦ΄ΧΧ Χ§Φ°ΧΦ·Χ ΦΌΦ΄ΧΧ ΧΦ·ΧΦ²ΧΦΈΧΦΈΧ. ΧΦ·ΧΦΌΦΈΧΦ΅Χ ΧΦΈΧΦ·Χ¨: ΧΦ²Χ€Φ΄ΧΧΦΌΧΦΌ Χ§ΦΈΧ¨ΦΈΧ ΧΦ·ΧΦ²ΧΧΦΌΧ©ΧΦΈΧ. Χ¨Φ·Χ Χ€ΦΌΦΈΧ€ΦΌΦΈΧ ΧΦΈΧΦ·Χ¨: ΧΦ²Χ€Φ΄ΧΧΦΌΧΦΌ Χ§ΧΦΉΧ¨ΦΈΧ ΧΦ°ΧΧΦΌΧ€Φ°Χ¨ΦΈΧ. Χ¨Φ·Χ ΧΦΈΧ©ΧΦ΅Χ ΧΦΈΧΦ·Χ¨: ΧΦ²Χ€Φ΄ΧΧΦΌΧΦΌ ΧΦΌΦ·ΧΦ°ΧΦΌΦΈΧ ΧΦ°ΧΦ·Χ¨Φ°Χ‘ΦΈΧ ΦΈΧ. ΧΦ΄ΧΧ ΦΌΦ·ΧΦ°ΧΧΧΦΌ Χ€ΦΌΦΈΧ‘Φ°Χ§Φ΄Χ ΧΦ²ΧΦΈΧΦΈΧ, ΧΦ΄ΧΧ ΦΌΦ·ΧΦ°ΧΧΧΦΌ Χ’ΦΈΧΦ°Χ¨Φ΄Χ ΧΦ²ΧΦΈΧΦΈΧ.
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 kutaαΈ₯ [kamka] and small fried fish. All these items are bad, as some cause milk to dry up and some cause milk to spoil.
ΧΦΌΦ΄ΧΦ°Χ©ΧΦ·ΧΦΌΦ°Χ©ΧΦΈΧ ΧΦΌΦ΅Χ Χ¨Φ΄ΧΧΦ°ΧΦΈΧ β ΧΦΈΧΧΦΌ ΧΦ·ΧΦΌ ΧΦΌΦ°Χ Φ΅Χ Χ Φ΄ΧΦ°Χ€ΦΌΦ΅Χ. ΧΦΌΦ΄ΧΦ°Χ©ΧΦ·ΧΦΌΦ°Χ©ΧΦΈΧ Χ’Φ·Χ ΧΦ·Χ¨Φ°Χ’ΦΈΧ β ΧΦΈΧΧΦΌ ΧΦ·ΧΦΌ ΧΦΌΦ°Χ Φ΅Χ Χ©ΧΦ°ΧΧΦΌΧΦ΅Χ. ΧΦΌΦ°ΧΦΈΧ¨Φ°ΧΦΈΧ Χ’Φ·Χ (Χ¨Φ°ΧΦΈΧ) [ΧΦΌΦ°ΧΦΈΧ] ΧΦΌΦ·ΧΦ²ΧΦΈΧ¨ΦΈΧ β ΧΦΈΧΧΦΌ ΧΦ·ΧΦΌ ΧΦΌΦ°Χ Φ΅Χ ΧΦΌΦ΄ΧΧ¨Φ°ΧΦΌΦΈΧ Φ΅Χ. ΧΦΌΦ°ΧΦΈΧΦ°ΧΦΈΧ ΧΦ·Χ¨Φ°ΧΦΌΦ°ΧΦΈΧ β ΧΦΈΧΧΦΌ ΧΦ·ΧΦΌ ΧΦΌΦ°Χ Φ΅Χ ΧΦ·ΧΦ°ΧΦ°ΧΦΈΧ Φ΅Χ. ΧΦΌΦ°ΧΦΈΧΦ°ΧΦΈΧ ΧͺΦΌΦ·ΧΦ°ΧΦ΅Χ β ΧΦΈΧΧΦΌ ΧΦ·ΧΦΌ ΧΦΌΦ°Χ Φ΅Χ ΧΦΌΧΦΌΧΦ°Χ€ΦΈΧ Φ΅Χ. ΧΦΌΦ°ΧΦΈΧΦ°ΧΦΈΧ ΧΧΦΉΧ Φ΄ΧΧ Φ΅Χ β ΧΦΈΧΧΦΌ ΧΦ·ΧΦΌ ΧΦΌΦ°Χ Φ΅Χ ΧΦ°Χ¦Φ΄ΧΧ¦Φ΅Χ Χ’Φ΅ΧΧ ΦΈΧ. ΧΦΌΦ°ΧΦΈΧΦ°ΧΦΈΧ ΧΦΌΦ·Χ¨Φ°ΧΦΌΧΦΌΧ©ΧΦ°ΧͺΦΌΦΈΧ β ΧΦΈΧΧΦΌ ΧΦ·ΧΦΌ ΧΦΌΦ°Χ Φ΅Χ ΧΦ°ΧΧΦΉΧ’ΦΈΧ¨Φ΅Χ. ΧΦΌΦ°Χ©ΧΦΈΧͺΦ°ΧΦΈΧ Χ©ΧΦ΄ΧΧΦ°Χ¨ΦΈΧ β ΧΦΈΧΧΦΌ ΧΦ·ΧΦΌ ΧΦΌΦ°Χ Φ΅Χ ΧΧΦΌΧΦΌΦΈΧΦ΅Χ. ΧΦΌΦ°ΧΦΈΧΦ°ΧΦΈΧ ΧΦΌΦ΄ΧΧ©ΧΦ°Χ¨ΦΈΧ ΧΦ°Χ©ΧΦΈΧͺΦ°ΧΦΈΧ ΧΦ·ΧΦ°Χ¨ΦΈΧ β ΧΦΈΧΧΦΌ ΧΦ·ΧΦΌ ΧΦΌΦ°Χ Φ΅Χ
The Gemara cites other possible consequences of a motherβs 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 donkeyβs dung when pregnant will have bald children; one who eats mustard during pregnancy will have gluttonous children; one who eats garden cress [taαΈ₯lei] 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
