| 67a. לאשתא תילתא לייתי שבעה סילוי משבעה דיקלי ושבעה ציבי משבעה כשורי ושבעה סיכי משבעה גשורי ושבעה קטימי משבעה תנורי ושבעה עפרי משבעה סנרי ושבעה כופרי משבעה ארבי ושבעה בוני כמוני ושבעה ביני מדיקנא דכלבא סבא ולציירינהו בחללא דבי צוארא בנירא ברקא,א"ר יוחנן לאשתא צמירתא לישקל סכינא דכולא פרזלא וליזל להיכא דאיכא וורדינא וליקטר ביה נירא ברקא,יומא קמא ליחרוק ביה פורתא ולימא (שמות ג, ב) וירא מלאך ה' אליו וגו' למחר ליחרוק ביה פורתא ולימא (שמות ג, ג) ויאמר משה אסורה נא ואראה למחר ליחרוק ביה פורתא ולימא (שמות ג, ד) וירא ה' כי סר לראות וגו',א"ל רב אחא בריה דרבא לרב אשי ולימא (שמות ג, ה) ויאמר אל תקרב הלום וגו' אלא ליומא קמא לימא וירא מלאך ה' אליו וגו' ויאמר משה וגו' ולמחר לימא וירא ה' כי סר לראות ולמחר ויאמר (ה') אל תקרב הלום,וכי פסק ליה ליתתיה ולפסקי ולימא הכי הסנה הסנה לאו משום דגביהת מכל אילני אשרי הקב"ה שכינתיה עלך אלא משום דמייכת מכל אילני אשרי קודשא בריך הוא שכינתיה עלך וכי היכי דחמיתיה אשתא לחנניה מישאל ועזריה ועריקת מן קדמוהי כן תחמיניה אשתא לפלוני בר פלונית ותיערוק מן קדמוהי,לסימטא לימא הכי בז בזייה מס מסייא כס כסייה שרלאי ואמרלאי אלין מלאכי דאישתלחו מארעא דסדום ולאסאה שחינא כאיבין בזך בזיך בזבזיך מסמסיך כמון כמיך עיניך ביך עינך ביך אתריך בך זרעיך כקלוט וכפרדה דלא פרה ולא רביא כך לא תפרה ולא תרבה בגופיה דפלוני בר פלונית,לכיפה לימא הכי חרב שלופה וקלע נטושה לא שמיה יוכב חולין מכאובין,לשידא לימא הכי הוית דפקיק דפקיק הוית ליטא תבור ומשומת בר טיט בר טמא בר טינא כשמגז מריגז ואיסטמאי,לשידא דבית הכסא לימא הכי אקרקפי דארי ואאוסי דגורייתא אשכחתון לשידאי בר שיריקא פנדא במישרא דכרתי חבטיה בלועא דחמרא חטרתיה:,ובני מלכים בזגין: מאן תנא א"ר אושעיא רבי שמעון היא דאמר . כל ישראל בני מלכים הם רבא אמר באריג בכסותו ודברי הכל:, big strongמתני׳ /strong /big יוצאין בביצת החרגול ובשן שועל ובמסמר מן הצלוב משום רפואה דברי ר"מ וחכמים אוסרין אף בחול משום דרכי האמורי:, big strongגמ׳ /strong /big יוצאין בביצת החרגול דעבדי לשיחלא ובשן של שועל דעבדי לשינתא דחייא למאן דניים דמיתא למאן דלא ניים: ובמסמר מן הצלוב: דעבדי לזירפא:,משום רפואה דברי רבי מאיר:,אביי ורבא דאמרי תרוייהו כל דבר שיש בו משום רפואה אין בו משום דרכי האמורי,הא אין בו משום רפואה יש בו משום דרכי האמורי והתניא אילן שמשיר פירותיו סוקרו (וצובע אותו) בסיקרא וטוענו באבנים בשלמא טוענו באבנים כי היכי דליכחוש חיליה אלא סוקרו בסיקרא מאי רפואה קעביד,כי היכי דליחזייה אינשי וליבעו עליה רחמי כדתניא (ויקרא יג, מה) וטמא טמא יקרא צריך להודיע צערו לרבים ורבים יבקשו עליו רחמים אמר רבינא כמאן תלינן כובסי בדיקלא כי האי תנא,תני תנא בפרק אמוראי קמיה דר' חייא בר אבין א"ל כולהו אית בהו משום דרכי האמורי לבר מהני מי שיש לו עצם בגרונו מביא מאותו המין ומניח ליה על קדקדו ולימא הכי חד חד נחית בלע בלע נחית חד חד אין בו משום דרכי האמורי,לאדרא לימא הכי ננעצתא כמחט ננעלתא כתריס שייא שייא | 67a. b For tertian fever, /b which afflicts one every three days, b let one bring seven thorns from seven palm trees, and seven slivers from seven beams, and seven pegs from seven bridges, and seven /b types of b ashes from seven ovens, and seven /b types of b dust from seven door sockets, /b the hole in which the hinge of the door revolves, b and seven /b types of b tar from seven boats, and seven cumin seeds, and seven hairs from the beard of an old dog, and let him bind it to the opening of the neckline /b of his garment b with a thread /b made b of hair. /b , b Rabbi Yoḥa said: For /b healing a b burning fever, let one take a knife that is /b made b entirely /b of b iron, /b including the handle, b and let him go to a place where there is a bush and tie a string of hair to it. /b ,On b the first day, let him carve /b the bush b a little, and recite: “And an angel of the Lord appeared to him /b in a flame of fire from within the bush and he looked and behold the bush was aflame in fire and the bush was not consumed” (Exodus 3:2). b On the following day, let him carve /b the bush b a little /b more b and recite: “And Moses said: I will turn aside now, and see /b this great sight, why the bush is not burned” (Exodus 3:3). b On the following day, let him carve /b the bush b a little /b more b and recite: “And the Lord saw that he turned aside to see /b and God called to him within the bush and said: Moses, Moses, and he said: Here I am” (Exodus 3:4)., b Rav Aḥa, son of Rava, said to Rav Ashi: And let him say: “And the Lord said: Do not come close, /b take off your shoes from your feet, for the place on which you stand is holy ground” (Exodus 3:5). This verse is more suited to be recited as an incantation to cure a fever. b Rather, on the first day, let him recite /b the first two verses: b “And an angel of the Lord appeared to him /b in a flame of fire from within the bush and he looked and behold the bush was aflame in fire and the bush was not consumed,” as well as, b “And Moses said: /b I will turn aside now and see.” b And on the following day, let him recite: “And the Lord saw that he turned aside to see.” And on the following day, /b let him recite: b “And the Lord said: Do not come close, /b take off your shoes from your feet, for the place on which you stand is holy ground” (Exodus 3:5)., b And when he carves /b the bush, b let him lower /b himself b and cut it /b close to the ground, b and recite as follows: The bush, the bush; not because you are higher than all trees did the Holy One, Blessed be He, rest His Divine Presence upon you. Rather, /b it is b because you are lower than all trees did the Holy One, Blessed be He, rested His Divine Presence upon you. And just as the fire saw Haiah, Mishael, and Azariah and fled from before them, so too, let the fire /b of the fever b see so-and-so, son of so-and-so, /b his mother, b flee from before him. /b , b For /b healing b boils, let him recite as follows: Baz, Bazya, Mas, Masya, Kas, Kasya, Sharlai, and Amarlai, these are the angels who were sent from the land of Sodom and /b this was all in order b to heal painful boils. Bazakh, Bazikh, Bazbazikh, Masmasikh, Kamon, Kamikh, /b may b your appearance /b remain b with you, /b may b your appearance /b remain b with you, /b i.e., the boils should not grow redder. May b your place /b remain b with you, /b i.e., they should not spread, may b your, /b the boils’, b seed be like one who is barren and like a mule that is not fruitful and does not multiply, so too, do not increase and do not multiply in the body of so-and-so, son of so-and-so. /b , b For /b healing b a wound, let him recite as follows: A drawn sword and a readied sling, its name shall not be ache, sickness, and pains. /b , b To /b be saved from b a demon, let him recite as follows: You were stopped up, stopped up you were. Cursed, broken, and excommunicated /b be the demon called b bar Tit bar Tamei bar Tina as Shamgaz, Merigaz, and Istemai. /b , b To /b be saved from b the demon of the bathroom, let him recite as follows: On the head of a lion and on the nose of a lioness we found the demon /b named b bar Shirika Panda. With a bed of leeks I felled him, /b and b with the jaw of the donkey I struck him. /b ,We learned in the mishna that b princes /b may go out b with bells, /b and the same is true for anyone else. The Gemara asks: b Who is the i tanna /i /b who holds that all people of Israel are permitted to conduct themselves like princes with regard to going out with precious ornaments? b Rabbi Oshaya said: It is Rabbi Shimon, who said: All of Israel are princes. /b Therefore, precious ornaments are suitable for every person of Israel. They will neither remove them to show to others nor will they remove them due to concern that people will think them pretentious. b Rava said: /b The mishna is referring to a case b where /b the bell is b woven into his garment, /b obviating the concern lest he remove it, b and /b the i halakha /i in the mishna is in accordance with b the statements of all /b i tanna’im /i , not merely the statement of Rabbi Shimon., strong MISHNA: /strong b One may go out /b on Shabbat b with a locust egg, and with a fox tooth, and with a nail from the crucified, for /b the purpose of b healing; /b this is b the statement of Rabbi Meir. The Rabbis prohibit /b using these remedies b even during the week, due to the /b prohibition of following the b ways of the Amorite. /b These are superstitious beliefs and the customs of gentiles from which one must distance oneself., strong GEMARA: /strong We learned in the mishna that in Rabbi Meir’s opinion one may go out on Shabbat with a locust egg, and a fox tooth, and with a nail from the crucified as a talisman or a cure. The Gemara explains the nature of each: b One may go out with a locust egg, as they use it /b as a talisman b to /b cure an b earache; and with a fox tooth, as they use /b it as a talisman b for sleep; /b the tooth b of a live /b fox b for one who sleeps /b too much to wake him up, and the tooth b of a dead /b fox b for one who /b does b not sleep. And /b one may go out b with a nail from the crucified, as they use /b it as a talisman for curing b infection. /b ,We learned in the mishna that going out with those objects is permitted on Shabbat b for /b the purpose of b healing; /b this is b the statement of Rabbi Meir. /b ,With regard to the i halakha /i in the mishna, the Gemara cites b Abaye and Rava, who both said: Anything that contains an element of healing /b and seems to be effective b does not contain /b an element b of the /b prohibition against following the b ways of the Amorite. /b There is no cause for suspicion of one who engages in their practice, gentile or Jew.,The Gemara asks: Is that to say by inference that if it is b does not contain an element of healing, it does contain /b an element b of the /b prohibition against following the b ways of the Amorite? Wasn’t it taught /b in a i baraita /i : b A tree that sheds its fruit /b prematurely, b one paints it and colors it with red paint and loads it with stones? Granted, /b he is permitted b to load it with stones /b because that action produces an actual benefit, i.e., he does that b so that its strength will weaken. /b Sometimes a tree sheds its fruits prematurely due to excessive blossoming. Sustaining those blossoms taxes the tree, rendering it incapable of sustaining the fruits that grow from the blossoms. The stones were used to slightly weaken the tree when blossoming, thereby reducing the number of blossoms that the tree must nourish. b However, painting it with red paint, what healing is he performing /b with that action?,The Gemara explains: He does so b so that people will see /b the tree b and pray for mercy for it. As it was taught /b in a i baraita /i with regard to the verse: “And the leper in whom the plague is, his clothes shall be ripped and the hair of his head shall grow long and he will put a covering upon his upper lip b and will cry: Impure, impure” /b (Leviticus 13:45). The leper publicizes the fact that he is ritually impure because b he must announce his pain to the masses, and the masses will pray for mercy on his /b behalf. b Ravina said: In accordance with whose /b opinion b do we hang bunches of /b unripe b dates on a palm tree /b that casts off its dates? b According to that i tanna /i /b who taught that one must publicize his pain to the masses., b The i tanna /i recited the chapter of /b the i Tosefta /i discussing the actions of b the Amorites before Rabbi Ḥiyya bar Avin. /b Rabbi Ḥiyya bar Avin b said to him: All those /b enumerated there b contain /b an element b of the /b prohibition against following the b ways of the Amorite, except for these: One who has a bone in his throat brings /b a bone b from the same species /b as the bone that is stuck in his throat, b and places it on his skull, and says as follows: One by one descend and be swallowed, swallow and descend one by one. That does not contain /b an element b of the /b prohibition against following the b ways of the Amorite. /b , b For a fish bone /b stuck in the throat, b let him say as follows: You are stuck like a needle, locked as a shutter, go down, go down. /b |
