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Daf Yomi

May 12, 2020 | 讬状讞 讘讗讬讬专 转砖状驻

Masechet Shabbat is sponsored in memory of Elliot Freilich, Eliyahu Daniel ben Bar Tzion David Halevi z"l by a group of women from Kehilath Jeshurun, Manhattan.

Iyar is sponsored by Aviva and Benny Adler in memory of Yosef ben Zvi HaKohen, Dr. Joseph Kahane z"l and Yehuda Aryeh Leib ben Yisachar Dov Barash, Ari Adler z"l.

Shabbat 67

Today’s shiur is dedicated for a refuah shleima for Ilana Leah bat Esther and David Binyamin ben Duba Feige by Candace Plotsker-Herman.

The gemara continues to list incantations for various diseases or to protect from evil spirits. The mishna deals with carrying out objects that are used as segulot for protection. Rabbi Meir allows them and the rabbis forbid using them even on a weekday, as they are methods used by the Emorim, non Jews whose ways we are forbidden to follow. Abaye and Rava says that if they are used for medicinal purposes one is allowed to follow ways of non Jews. There is a debate whether or not some of these things are actually idol worship. Can we use any incantations or other methods mentioned in the gemara nowadays? Where does one draw the line between incantations and prayer?

诇讗砖转讗 转讬诇转讗 诇讬讬转讬 砖讘注讛 住讬诇讜讬 诪砖讘注讛 讚讬拽诇讬 讜砖讘注讛 爪讬讘讬 诪砖讘注讛 讻砖讜专讬 讜砖讘注讛 住讬讻讬 诪砖讘注讛 讙砖讜专讬 讜砖讘注讛 拽讟讬诪讬 诪砖讘注讛 转谞讜专讬 讜砖讘注讛 注驻专讬 诪砖讘注讛 住谞专讬 讜砖讘注讛 讻讜驻专讬 诪砖讘注讛 讗专讘讬 讜砖讘注讛 讘讜谞讬 讻诪讜谞讬 讜砖讘注讛 讘讬谞讬 诪讚讬拽谞讗 讚讻诇讘讗 住讘讗 讜诇爪讬讬专讬谞讛讜 讘讞诇诇讗 讚讘讬 爪讜讗专讗 讘谞讬专讗 讘专拽讗


For tertian fever, which afflicts one every three days, let one bring seven thorns from seven palm trees, and seven slivers from seven beams, and seven pegs from seven bridges, and seven types of ashes from seven ovens, and seven types of dust from seven door sockets, the hole in which the hinge of the door revolves, and seven types of 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 of his garment with a thread made of hair.


讗诪专 专讘讬 讬讜讞谞谉 诇讗砖转讗 爪诪讬专转讗 诇讬砖拽诇 住讻讬谞讗 讚讻讜诇讗 驻专讝诇讗 讜诇讬讝诇 诇讛讬讻讗 讚讗讬讻讗 讜讜专讚讬谞讗 讜诇讬拽讟专 讘讬讛 谞讬专讗 讘专拽讗


Rabbi Yo岣nan said: For healing a burning fever, let one take a knife that is made entirely of iron, including the handle, and let him go to a place where there is a bush and tie a string of hair to it.


讬讜诪讗 拽诪讗 诇讬讞专讜拽 讘讬讛 驻讜专转讗 讜诇讬诪讗 讜讬专讗 诪诇讗讱 讛壮 讗诇讬讜 讜讙讜壮 诇诪讞专 诇讬讞专讜拽 讘讬讛 驻讜专转讗 讜诇讬诪讗 讜讬讗诪专 诪砖讛 讗住专讛 谞讗 讜讗专讗讛 诇诪讞专 诇讬讞专讜拽 讘讬讛 驻讜专转讗 讜诇讬诪讗 讜讬专讗 讛壮 讻讬 住专 诇专讗讜转 讜讙讜壮


On the first day, let him carve the bush a little, and recite: 鈥淎nd an angel of the Lord appeared to him 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鈥 (Exodus 3:2). On the following day, let him carve the bush a little more and recite: 鈥淎nd Moses said: I will turn aside now, and see this great sight, why the bush is not burned鈥 (Exodus 3:3). On the following day, let him carve the bush a little more and recite: 鈥淎nd the Lord saw that he turned aside to see and God called to him within the bush and said: Moses, Moses, and he said: Here I am鈥 (Exodus 3:4).


讗诪专 诇讬讛 专讘 讗讞讗 讘专讬讛 讚专讘讗 诇专讘 讗砖讬 讜诇讬诪讗 讜讬讗诪专 讗诇 转拽专讘 讛诇诐 讜讙讜壮 讗诇讗 诇讬讜诪讗 拽诪讗 诇讬诪讗 讜讬专讗 诪诇讗讱 讛壮 讗诇讬讜 讜讙讜壮 讜讬讗诪专 诪砖讛 讜讙讜壮 讜诇诪讞专 诇讬诪讗 讜讬专讗 讛壮 讻讬 住专 诇专讗讜转 讜诇诪讞专 讜讬讗诪专 (讛壮) 讗诇 转拽专讘 讛诇诐


Rav A岣, son of Rava, said to Rav Ashi: And let him say: 鈥淎nd the Lord said: Do not come close, take off your shoes from your feet, for the place on which you stand is holy ground鈥 (Exodus 3:5). This verse is more suited to be recited as an incantation to cure a fever. Rather, on the first day, let him recite the first two verses: 鈥淎nd an angel of the Lord appeared to him 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,鈥 as well as, 鈥淎nd Moses said: I will turn aside now and see.鈥 And on the following day, let him recite: 鈥淎nd the Lord saw that he turned aside to see.鈥 And on the following day, let him recite: 鈥淎nd the Lord said: Do not come close, take off your shoes from your feet, for the place on which you stand is holy ground鈥 (Exodus 3:5).


讜讻讬 驻住拽 诇讬讛 诇讬转转讬讛 讜诇驻住拽讬 讜诇讬诪讗 讛讻讬 讛住谞讛 讛住谞讛 诇讗讜 诪砖讜诐 讚讙讘讬讛转 诪讻诇 讗讬诇谞讬 讗砖专讬 讛拽讚讜砖 讘专讜讱 讛讜讗 砖讻讬谞转讬讛 注诇讱 讗诇讗 诪砖讜诐 讚诪讬讬讻转 诪讻诇 讗讬诇谞讬 讗砖专讬 拽讜讚砖讗 讘专讬讱 讛讜讗 砖讻讬谞转讬讛 注诇讱 讜讻讬 讛讬讻讬 讚讞诪讬转讬讛 讗砖转讗 诇讞谞谞讬讛 诪讬砖讗诇 讜注讝专讬讛 讜注专讬拽转 诪谉 拽讚诪讜讛讬 讻谉 转讞诪讬谞讬讛 讗砖转讗 诇驻诇讜谞讬 讘专 驻诇讜谞讬转 讜转讬注专讜拽 诪谉 拽讚诪讜讛讬


And when he carves the bush, let him lower himself and cut it close to the ground, 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, it is 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 Hananiah, Mishael, and Azariah and fled from before them, so too, let the fire of the fever see so-and-so, son of so-and-so, his mother, flee from before him.


诇住讬诪讟讗 诇讬诪讗 讛讻讬 讘讝 讘讝讬讬讛 诪住 诪住讬讬讗 讻住 讻住讬讬讛 砖专诇讗讬 讜讗诪专诇讗讬 讗诇讬谉 诪诇讗讻讬 讚讗讬砖转诇讞讜 诪讗专注讗 讚住讚讜诐 讜诇讗住讗讛 砖讞讬谞讗 讻讗讬讘讬谉 讘讝讱 讘讝讬讱 讘讝讘讝讬讱 诪住诪住讬讱 讻诪讜谉 讻诪讬讱 注讬谞讬讱 讘讬讱 注讬谞讱 讘讬讱 讗转专讬讱 讘讱 讝专注讬讱 讻拽诇讜讟 讜讻驻专讚讛 讚诇讗 驻专讛 讜诇讗 专讘讬讗 讻讱 诇讗 转驻专讛 讜诇讗 转专讘讛 讘讙讜驻讬讛 讚驻诇讜谞讬 讘专 驻诇讜谞讬转


For healing 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 this was all in order to heal painful boils. Bazakh, Bazikh, Bazbazikh, Masmasikh, Kamon, Kamikh, may your appearance remain with you, may your appearance remain with you, i.e., the boils should not grow redder. May your place remain with you, i.e., they should not spread, may your, the boils鈥, 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.


诇讻讬驻讛 诇讬诪讗 讛讻讬 讞专讘 砖诇讜驻讛 讜拽诇注 谞讟讜砖讛 诇讗 砖诪讬讛 讬讜讻讘 讞讜诇讬谉 诪讻讗讜讘讬谉


For healing a wound, let him recite as follows: A drawn sword and a readied sling, its name shall not be ache, sickness, and pains.


诇砖讬讚讗 诇讬诪讗 讛讻讬 讛讜讬转 讚驻拽讬拽 讚驻拽讬拽 讛讜讬转 诇讬讟讗 转讘讜专 讜诪砖讜诪转 讘专 讟讬讟 讘专 讟诪讗 讘专 讟讬谞讗 讻砖诪讙讝 诪专讬讙讝 讜讗讬住讟诪讗讬


To be saved from a demon, let him recite as follows: You were stopped up, stopped up you were. Cursed, broken, and excommunicated be the demon called bar Tit bar Tamei bar Tina as Shamgaz, Merigaz, and Istemai.


诇砖讬讚讗 讚讘讬转 讛讻住讗 诇讬诪讗 讛讻讬 讗拽专拽驻讬 讚讗专讬 讜讗讗讜住讬 讚讙讜专讬讬转讗 讗砖讻讞转讜谉 诇砖讬讚讗讬 讘专 砖讬专讬拽讗 驻谞讚讗 讘诪讬砖专讗 讚讻专转讬 讞讘讟讬讛 讘诇讜注讗 讚讞诪专讗 讞讟专转讬讛:


To be saved from 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 named bar Shirika Panda. With a bed of leeks I felled him, and with the jaw of the donkey I struck him.


讜讘谞讬 诪诇讻讬诐 讘讝讙讬谉: 诪讗谉 转谞讗 讗诪专 专讘讬 讗讜砖注讬讗 专讘讬 砖诪注讜谉 讛讬讗 讚讗诪专 讻诇 讬砖专讗诇 讘谞讬 诪诇讻讬诐 讛诐 专讘讗 讗诪专 讘讗专讬讙 讘讻住讜转讜 讜讚讘专讬 讛讻诇:


We learned in the mishna that princes may go out with bells, and the same is true for anyone else. The Gemara asks: Who is the tanna who holds that all people of Israel are permitted to conduct themselves like princes with regard to going out with precious ornaments? Rabbi Oshaya said: It is Rabbi Shimon, who said: All of Israel are princes. 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. Rava said: The mishna is referring to a case where the bell is woven into his garment, obviating the concern lest he remove it, and the halakha in the mishna is in accordance with the statements of all tanna鈥檌m, not merely the statement of Rabbi Shimon.


诪转谞讬壮 讬讜爪讗讬谉 讘讘讬爪转 讛讞专讙讜诇 讜讘砖谉 砖讜注诇 讜讘诪住诪专 诪谉 讛爪诇讜讘 诪砖讜诐 专驻讜讗讛 讚讘专讬 专讘讬 诪讗讬专 讜讞讻诪讬诐 讗讜住专讬谉 讗祝 讘讞讜诇 诪砖讜诐 讚专讻讬 讛讗诪讜专讬:


MISHNA: One may go out on Shabbat with a locust egg, and with a fox tooth, and with a nail from the crucified, for the purpose of healing; this is the statement of Rabbi Meir. The Rabbis prohibit using these remedies even during the week, due to the prohibition of following the ways of the Amorite. These are superstitious beliefs and the customs of gentiles from which one must distance oneself.


讙诪壮 讬讜爪讗讬谉 讘讘讬爪转 讛讞专讙讜诇 讚注讘讚讬 诇砖讬讞诇讗 讜讘砖谉 砖诇 砖讜注诇 讚注讘讚讬 诇砖讬谞转讗 讚讞讬讬讗 诇诪讗谉 讚谞讬讬诐 讚诪讬转讗 诇诪讗谉 讚诇讗 谞讬讬诐: 讜讘诪住诪专 诪谉 讛爪诇讜讘: 讚注讘讚讬 诇讝讬专驻讗:


GEMARA: We learned in the mishna that in Rabbi Meir鈥檚 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: One may go out with a locust egg, as they use it as a talisman to cure an earache; and with a fox tooth, as they use it as a talisman for sleep; the tooth of a live fox for one who sleeps too much to wake him up, and the tooth of a dead fox for one who does not sleep. And one may go out with a nail from the crucified, as they use it as a talisman for curing infection.


诪砖讜诐 专驻讜讗讛 讚讘专讬 专讘讬 诪讗讬专:


We learned in the mishna that going out with those objects is permitted on Shabbat for the purpose of healing; this is the statement of Rabbi Meir.


讗讘讬讬 讜专讘讗 讚讗诪专讬 转专讜讬讬讛讜 讻诇 讚讘专 砖讬砖 讘讜 诪砖讜诐 专驻讜讗讛 讗讬谉 讘讜 诪砖讜诐 讚专讻讬 讛讗诪讜专讬


With regard to the halakha in the mishna, the Gemara cites Abaye and Rava, who both said: Anything that contains an element of healing and seems to be effective does not contain an element of the prohibition against following the ways of the Amorite. There is no cause for suspicion of one who engages in their practice, gentile or Jew.


讛讗 讗讬谉 讘讜 诪砖讜诐 专驻讜讗讛 讬砖 讘讜 诪砖讜诐 讚专讻讬 讛讗诪讜专讬 讜讛转谞讬讗 讗讬诇谉 砖诪砖讬专 驻讬专讜转讬讜 住讜拽专讜 (讜爪讜讘注 讗讜转讜) 讘住讬拽专讗 讜讟讜注谞讜 讘讗讘谞讬诐 讘砖诇诪讗 讟讜注谞讜 讘讗讘谞讬诐 讻讬 讛讬讻讬 讚诇讬讻讞讜砖 讞讬诇讬讛 讗诇讗 住讜拽专讜 讘住讬拽专讗 诪讗讬 专驻讜讗讛 拽注讘讬讚


The Gemara asks: Is that to say by inference that if it is does not contain an element of healing, it does contain an element of the prohibition against following the ways of the Amorite? Wasn鈥檛 it taught in a baraita: A tree that sheds its fruit prematurely, one paints it and colors it with red paint and loads it with stones? Granted, he is permitted to load it with stones because that action produces an actual benefit, i.e., he does that so that its strength will weaken. 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. However, painting it with red paint, what healing is he performing with that action?


讻讬 讛讬讻讬 讚诇讬讞讝讬讬讛 讗讬谞砖讬 讜诇讬讘注讜 注诇讬讛 专讞诪讬 讻讚转谞讬讗 讜讟诪讗 讟诪讗 讬拽专讗 爪专讬讱 诇讛讜讚讬注 爪注专讜 诇专讘讬诐 讜专讘讬诐 讬讘拽砖讜 注诇讬讜 专讞诪讬诐 讗诪专 专讘讬谞讗 讻诪讗谉 转诇讬谞谉 讻讜讘住讬 讘讚讬拽诇讗 讻讬 讛讗讬 转谞讗


The Gemara explains: He does so so that people will see the tree and pray for mercy for it. As it was taught in a baraita with regard to the verse: 鈥淎nd 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 and will cry: Impure, impure鈥 (Leviticus 13:45). The leper publicizes the fact that he is ritually impure because he must announce his pain to the masses, and the masses will pray for mercy on his behalf. Ravina said: In accordance with whose opinion do we hang bunches of unripe dates on a palm tree that casts off its dates? According to that tanna who taught that one must publicize his pain to the masses.


转谞讬 转谞讗 讘驻专拽 讗诪讜专讗讬 拽诪讬讛 讚专讘讬 讞讬讬讗 讘专 讗讘讬谉 讗诪专 诇讬讛 讻讜诇讛讜 讗讬转 讘讛讜 诪砖讜诐 讚专讻讬 讛讗诪讜专讬 诇讘专 诪讛谞讬 诪讬 砖讬砖 诇讜 注爪诐 讘讙专讜谞讜 诪讘讬讗 诪讗讜转讜 讛诪讬谉 讜诪谞讬讞 诇讬讛 注诇 拽讚拽讚讜 讜诇讬诪讗 讛讻讬 讞讚 讞讚 谞讞讬转 讘诇注 讘诇注 谞讞讬转 讞讚 讞讚 讗讬谉 讘讜 诪砖讜诐 讚专讻讬 讛讗诪讜专讬


The tanna recited the chapter of the Tosefta discussing the actions of the Amorites before Rabbi 岣yya bar Avin. Rabbi 岣yya bar Avin said to him: All those enumerated there contain an element of the prohibition against following the ways of the Amorite, except for these: One who has a bone in his throat brings a bone from the same species as the bone that is stuck in his throat, 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 an element of the prohibition against following the ways of the Amorite.


诇讗讚专讗 诇讬诪讗 讛讻讬 谞谞注爪转讗 讻诪讞讟 谞谞注诇转讗 讻转专讬住 砖讬讬讗 砖讬讬讗


For a fish bone stuck in the throat, let him say as follows: You are stuck like a needle, locked as a shutter, go down, go down.


讛讗讜诪专 讙讚 讙讚讬 讜住谞讜拽 诇讗 讗砖讻讬 讜讘讜砖讻讬 讬砖 讘讜 诪砖讜诐 讚专讻讬 讛讗诪讜专讬 专讘讬 讬讛讜讚讛 讗讜诪专 讙讚 讗讬谞讜 讗诇讗 诇砖讜谉 注讘讜讚讛 讝专讛 砖谞讗诪专 讛注专讻讬诐 诇讙讚 砖诇讞谉


After some discussion of the ways of the Amorite, the Gemara cites additional statements from the Amorite chapter in the Tosefta and from other sources on this topic. One who says: My fortune be fortunate [gad gaddi] and be not weary by day or by night; that statement contains an element of the ways of the Amorite. Rabbi Yehuda says: That is more severe than the ways of the Amorite, as gad is nothing other than a term of idolatry, as it is stated: 鈥淎nd you that forsake the Lord, that forget My holy mountain, that prepare a table for Gad, and that offer mingled wine in full measure unto Meni鈥 (Isaiah 65:11). Gad gaddi is a form of prayer to an idol.


讛讜讗 讘砖诪讛 讜讛讬讗 讘砖诪讜 讬砖 讘讜 诪砖讜诐 讚专讻讬 讛讗诪讜专讬


One who requests that he be called by his wife鈥檚 name and she be called by his name for good fortune, his request contains an element of the ways of the Amorite.


讚讜谞讜 讚谞讬 讬砖 讘讜 诪砖讜诐 讚专讻讬 讛讗诪讜专讬 专讘讬 讬讛讜讚讛 讗讜诪专 讗讬谉 讚谉 讗诇讗 诇砖讜谉 注讘讜讚讛 讝专讛 砖谞讗诪专 讛谞砖讘注讬诐 讘讗砖诪转 砖诪专讜谉 讜讗诪专讜 讞讬 讗诇讛讬讱 讚谉


One who says: Let my barrels be strengthened [donu danei], that contains an element of the ways of the Amorite. Rabbi Yehuda says: That is more severe than the ways of the Amorite, as Dan is nothing other than a term of idol worship, as it is stated: 鈥淭hey that swear by the sin of Samaria and say: As your god Dan lives鈥 (Amos 8:14).


讛讗讜诪专 诇注讜专讘 爪专讞 讜诇注讜专讘转讗 砖专讬拽讬 讜讛讞讝讬专讬 诇讬 讝谞讘讬讱 诇讟讜讘讛 讬砖 讘讜 诪砖讜诐 讚专讻讬 讛讗诪讜专讬


One who hears a raven calling and is concerned about a bad omen and says to the raven: Scream, and says to the female raven: Whistle and turn your tail to me for the best; those statements contain an element of the ways of the Amorite.


讛讗讜诪专 砖讞讟讜 转专谞讙讜诇 讝讛 砖拽专讗 注专讘讬转 讜转专谞讙讜诇转 砖拽专讗讛 讙讘专讬转 讬砖 讘讜 诪砖讜诐 讚专讻讬 讛讗诪讜专讬


One who says: Slaughter this rooster that calls out in the evening and says: Slaughter this chicken that calls out like a male rooster; those statements contain an element of the ways of the Amorite.


讗砖转讛 讜讗讜转讬专 讗砖转讛 讜讗讜转讬专 讬砖 讘讜 诪砖讜诐 讚专讻讬 讛讗诪讜专讬


One who says: I will drink and leave over, I will drink and leave over, so that his wine will increase; that statement contains an element of the ways of the Amorite.


讛诪讘拽注转 讘讬爪讬诐 讘讻讜转诇 (讜讛讟讞) 讘驻谞讬 讛讗驻专讜讞讬诐 讬砖 讘讜 诪砖讜诐 讚专讻讬 讛讗诪讜专讬


One who cracks eggs on a wall and smears them in front of the chicks; that series of actions contains an element of the ways of the Amorite.


讜讛诪讙讬住 讘驻谞讬 讗驻专讜讞讬诐 讬砖 讘讜 诪砖讜诐 讚专讻讬 讛讗诪讜专讬


And one who stirs the pot in front of chicks as an auspicious practice so they do not die; that action contains an element of the ways of the Amorite.


讛诪专拽讚转 讜讛诪讜谞讛 砖讘注讬诐 讜讗讞讚 讗驻专讜讞讬谉 讘砖讘讬诇 砖诇讗 讬诪讜转讜 讬砖 讘讜 诪砖讜诐 讚专讻讬 讛讗诪讜专讬


A woman who dances and counts the chicks until she reaches the number of seventy-one chicks, so they won鈥檛 die; her action contains an element of the ways of the Amorite.


讛诪专拽讚转 诇讻讜转讞 讜讛诪砖转拽转 诇注讚砖讬诐 讜讛诪爪讜讜讞转 诇讙专讬住讬谉 讬砖 讘讜 诪砖讜诐 讚专讻讬 讛讗诪讜专讬


A woman who dances to ensure that the kuta岣, a spice made from whey salt and bread, that she is preparing will be successful, and a woman who silences bystanders to ensure that the lentils will cook properly, and a woman who screams to ensure that the pearl barley will cook properly; all these contain an element of the ways of the Amorite.


讛诪砖转谞转 讘驻谞讬 拽讚讬专转讛 讘砖讘讬诇 砖转转讘砖诇 诪讛专讛 讬砖 讘讜 诪砖讜诐 讚专讻讬 讛讗诪讜专讬


A woman who urinates in front of her pot so it will cook quickly; that action contains an element of the ways of the Amorite.


讗讘诇 谞讜转谞讬谉 拽讬住诐 砖诇 转讜转 讜砖讘专讬 讝讻讜讻讬转 讘拽讚讬专讛 讘砖讘讬诇 砖转转讘砖诇 诪讛专讛 讜讞讻诪讬诐 讗讜住专讬谉 讘砖讘专讬 讝讻讜讻讬转 诪驻谞讬 讛住讻谞讛


But one may put a chip of mulberry wood and shards of glass in the pot so it will cook quickly, as doing so is effective and not merely superstition. And the Rabbis prohibit shards of glass not due to superstition; rather, due to the danger involved if the glass is not strained out completely.


转谞讜 专讘谞谉 谞讜转谞讬谉 讘讜诇 砖诇 诪诇讞 诇转讜讱 讛谞专 讘砖讘讬诇 砖转讗讬专 讜转讚诇讬拽 讜谞讜转谞讬谉 讟讬讟 讜讞专住讬转 转讞转 讛谞专 讘砖讘讬诇 砖转诪转讬谉 讜转讚诇讬拽


The Sages taught in the Tosefta: One may place a lump of salt into a candle so it will burn brightly; that is effective and not merely for good fortune, so there is no element of the ways of the Amorites involved. And similarly, one may put mud or clay under a candle so it will burn longer.


讗诪专 专讘 讝讜讟专讗 讛讗讬 诪讗谉 讚诪讬讻住讬 砖专讙讗 讚诪砖讞讗 讜诪讙诇讬 谞驻讟讗 拽注讘专 诪砖讜诐 讘诇 转砖讞讬转


Rav Zutra said: He who covers an oil lamp or who uncovers a kerosene lamp for no purpose violates the prohibition: Do not destroy, since by doing so the fuel burns more quickly.


讞诪专讗 讜讞讬讬 诇驻讜诐 专讘谞谉 讗讬谉 讘讜 诪砖讜诐 讚专讻讬 讛讗诪讜专讬 诪注砖讛 讘专讘讬 注拽讬讘讗 砖注砖讛 诪砖转讛 诇讘谞讜 讜注诇 讻诇 讻讜住 讜讻讜住 砖讛讘讬讗 讗诪专 讞诪专讗 讜讞讬讬 诇驻讜诐 专讘谞谉 讞讬讬 讜讞诪专讗 诇驻讜诐 专讘谞谉 讜诇驻讜诐 转诇诪讬讚讬讛讜谉:


One who says while drinking: Wine and life to the mouth of the Sages, this does not fall into the category of the ways of the Amorite. There was an incident with Rabbi Akiva who made a banquet for his son, and over each and every cup he brought he said: Wine and life to the mouth of the Sages, wine and life to the mouth of the Sages and to the mouth of their students.


讛讚专谉 注诇讱 讘诪讛 讗砖讛



诪转谞讬壮 讻诇诇 讙讚讜诇 讗诪专讜 讘砖讘转 讻诇 讛砖讜讻讞 注讬拽专 砖讘转 讜注砖讛 诪诇讗讻讜转 讛专讘讛 讘砖讘转讜转 讛专讘讛 讗讬谞讜 讞讬讬讘 讗诇讗 讞讟讗转 讗讞转 讛讬讜讚注 注讬拽专 砖讘转 讜注砖讛 诪诇讗讻讜转 讛专讘讛 讘砖讘转讜转 讛专讘讛 讞讬讬讘 注诇 讻诇 砖讘转 讜砖讘转 讛讬讜讚注 砖讛讜讗 砖讘转 讜注砖讛 诪诇讗讻讜转 讛专讘讛 讘砖讘转讜转 讛专讘讛 讞讬讬讘 注诇 讻诇


MISHNA: The Sages stated a significant principle with regard to the halakhot of Shabbat: One who forgets the essence of Shabbat, i.e., one who is entirely ignorant of the mitzva of Shabbat according to Torah law, and performed numerous prohibited labors on multiple Shabbatot, is liable to bring only one sin-offering for all those labors when he becomes aware that those actions were prohibited. One who knows the essence of Shabbat but forgets which day is Shabbat, i.e., one who lost track of the days of the week, and performs numerous prohibited labors on multiple Shabbatot is liable to bring a sin-offering for each Shabbat when he becomes aware that he performed those actions on Shabbat. One who is aware that the day is Shabbat but temporarily forgot that certain labors were prohibited and performed numerous prohibited labors on multiple Shabbatot is liable to bring a sin-offering for each


Masechet Shabbat is sponsored in memory of Elliot Freilich, Eliyahu Daniel ben Bar Tzion David Halevi z"l by a group of women from Kehilath Jeshurun, Manhattan.

Iyar is sponsored by Aviva and Benny Adler in memory of Yosef ben Zvi HaKohen, Dr. Joseph Kahane z"l and Yehuda Aryeh Leib ben Yisachar Dov Barash, Ari Adler z"l.

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Shabbat 67

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Shabbat 67

诇讗砖转讗 转讬诇转讗 诇讬讬转讬 砖讘注讛 住讬诇讜讬 诪砖讘注讛 讚讬拽诇讬 讜砖讘注讛 爪讬讘讬 诪砖讘注讛 讻砖讜专讬 讜砖讘注讛 住讬讻讬 诪砖讘注讛 讙砖讜专讬 讜砖讘注讛 拽讟讬诪讬 诪砖讘注讛 转谞讜专讬 讜砖讘注讛 注驻专讬 诪砖讘注讛 住谞专讬 讜砖讘注讛 讻讜驻专讬 诪砖讘注讛 讗专讘讬 讜砖讘注讛 讘讜谞讬 讻诪讜谞讬 讜砖讘注讛 讘讬谞讬 诪讚讬拽谞讗 讚讻诇讘讗 住讘讗 讜诇爪讬讬专讬谞讛讜 讘讞诇诇讗 讚讘讬 爪讜讗专讗 讘谞讬专讗 讘专拽讗


For tertian fever, which afflicts one every three days, let one bring seven thorns from seven palm trees, and seven slivers from seven beams, and seven pegs from seven bridges, and seven types of ashes from seven ovens, and seven types of dust from seven door sockets, the hole in which the hinge of the door revolves, and seven types of 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 of his garment with a thread made of hair.


讗诪专 专讘讬 讬讜讞谞谉 诇讗砖转讗 爪诪讬专转讗 诇讬砖拽诇 住讻讬谞讗 讚讻讜诇讗 驻专讝诇讗 讜诇讬讝诇 诇讛讬讻讗 讚讗讬讻讗 讜讜专讚讬谞讗 讜诇讬拽讟专 讘讬讛 谞讬专讗 讘专拽讗


Rabbi Yo岣nan said: For healing a burning fever, let one take a knife that is made entirely of iron, including the handle, and let him go to a place where there is a bush and tie a string of hair to it.


讬讜诪讗 拽诪讗 诇讬讞专讜拽 讘讬讛 驻讜专转讗 讜诇讬诪讗 讜讬专讗 诪诇讗讱 讛壮 讗诇讬讜 讜讙讜壮 诇诪讞专 诇讬讞专讜拽 讘讬讛 驻讜专转讗 讜诇讬诪讗 讜讬讗诪专 诪砖讛 讗住专讛 谞讗 讜讗专讗讛 诇诪讞专 诇讬讞专讜拽 讘讬讛 驻讜专转讗 讜诇讬诪讗 讜讬专讗 讛壮 讻讬 住专 诇专讗讜转 讜讙讜壮


On the first day, let him carve the bush a little, and recite: 鈥淎nd an angel of the Lord appeared to him 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鈥 (Exodus 3:2). On the following day, let him carve the bush a little more and recite: 鈥淎nd Moses said: I will turn aside now, and see this great sight, why the bush is not burned鈥 (Exodus 3:3). On the following day, let him carve the bush a little more and recite: 鈥淎nd the Lord saw that he turned aside to see and God called to him within the bush and said: Moses, Moses, and he said: Here I am鈥 (Exodus 3:4).


讗诪专 诇讬讛 专讘 讗讞讗 讘专讬讛 讚专讘讗 诇专讘 讗砖讬 讜诇讬诪讗 讜讬讗诪专 讗诇 转拽专讘 讛诇诐 讜讙讜壮 讗诇讗 诇讬讜诪讗 拽诪讗 诇讬诪讗 讜讬专讗 诪诇讗讱 讛壮 讗诇讬讜 讜讙讜壮 讜讬讗诪专 诪砖讛 讜讙讜壮 讜诇诪讞专 诇讬诪讗 讜讬专讗 讛壮 讻讬 住专 诇专讗讜转 讜诇诪讞专 讜讬讗诪专 (讛壮) 讗诇 转拽专讘 讛诇诐


Rav A岣, son of Rava, said to Rav Ashi: And let him say: 鈥淎nd the Lord said: Do not come close, take off your shoes from your feet, for the place on which you stand is holy ground鈥 (Exodus 3:5). This verse is more suited to be recited as an incantation to cure a fever. Rather, on the first day, let him recite the first two verses: 鈥淎nd an angel of the Lord appeared to him 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,鈥 as well as, 鈥淎nd Moses said: I will turn aside now and see.鈥 And on the following day, let him recite: 鈥淎nd the Lord saw that he turned aside to see.鈥 And on the following day, let him recite: 鈥淎nd the Lord said: Do not come close, take off your shoes from your feet, for the place on which you stand is holy ground鈥 (Exodus 3:5).


讜讻讬 驻住拽 诇讬讛 诇讬转转讬讛 讜诇驻住拽讬 讜诇讬诪讗 讛讻讬 讛住谞讛 讛住谞讛 诇讗讜 诪砖讜诐 讚讙讘讬讛转 诪讻诇 讗讬诇谞讬 讗砖专讬 讛拽讚讜砖 讘专讜讱 讛讜讗 砖讻讬谞转讬讛 注诇讱 讗诇讗 诪砖讜诐 讚诪讬讬讻转 诪讻诇 讗讬诇谞讬 讗砖专讬 拽讜讚砖讗 讘专讬讱 讛讜讗 砖讻讬谞转讬讛 注诇讱 讜讻讬 讛讬讻讬 讚讞诪讬转讬讛 讗砖转讗 诇讞谞谞讬讛 诪讬砖讗诇 讜注讝专讬讛 讜注专讬拽转 诪谉 拽讚诪讜讛讬 讻谉 转讞诪讬谞讬讛 讗砖转讗 诇驻诇讜谞讬 讘专 驻诇讜谞讬转 讜转讬注专讜拽 诪谉 拽讚诪讜讛讬


And when he carves the bush, let him lower himself and cut it close to the ground, 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, it is 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 Hananiah, Mishael, and Azariah and fled from before them, so too, let the fire of the fever see so-and-so, son of so-and-so, his mother, flee from before him.


诇住讬诪讟讗 诇讬诪讗 讛讻讬 讘讝 讘讝讬讬讛 诪住 诪住讬讬讗 讻住 讻住讬讬讛 砖专诇讗讬 讜讗诪专诇讗讬 讗诇讬谉 诪诇讗讻讬 讚讗讬砖转诇讞讜 诪讗专注讗 讚住讚讜诐 讜诇讗住讗讛 砖讞讬谞讗 讻讗讬讘讬谉 讘讝讱 讘讝讬讱 讘讝讘讝讬讱 诪住诪住讬讱 讻诪讜谉 讻诪讬讱 注讬谞讬讱 讘讬讱 注讬谞讱 讘讬讱 讗转专讬讱 讘讱 讝专注讬讱 讻拽诇讜讟 讜讻驻专讚讛 讚诇讗 驻专讛 讜诇讗 专讘讬讗 讻讱 诇讗 转驻专讛 讜诇讗 转专讘讛 讘讙讜驻讬讛 讚驻诇讜谞讬 讘专 驻诇讜谞讬转


For healing 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 this was all in order to heal painful boils. Bazakh, Bazikh, Bazbazikh, Masmasikh, Kamon, Kamikh, may your appearance remain with you, may your appearance remain with you, i.e., the boils should not grow redder. May your place remain with you, i.e., they should not spread, may your, the boils鈥, 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.


诇讻讬驻讛 诇讬诪讗 讛讻讬 讞专讘 砖诇讜驻讛 讜拽诇注 谞讟讜砖讛 诇讗 砖诪讬讛 讬讜讻讘 讞讜诇讬谉 诪讻讗讜讘讬谉


For healing a wound, let him recite as follows: A drawn sword and a readied sling, its name shall not be ache, sickness, and pains.


诇砖讬讚讗 诇讬诪讗 讛讻讬 讛讜讬转 讚驻拽讬拽 讚驻拽讬拽 讛讜讬转 诇讬讟讗 转讘讜专 讜诪砖讜诪转 讘专 讟讬讟 讘专 讟诪讗 讘专 讟讬谞讗 讻砖诪讙讝 诪专讬讙讝 讜讗讬住讟诪讗讬


To be saved from a demon, let him recite as follows: You were stopped up, stopped up you were. Cursed, broken, and excommunicated be the demon called bar Tit bar Tamei bar Tina as Shamgaz, Merigaz, and Istemai.


诇砖讬讚讗 讚讘讬转 讛讻住讗 诇讬诪讗 讛讻讬 讗拽专拽驻讬 讚讗专讬 讜讗讗讜住讬 讚讙讜专讬讬转讗 讗砖讻讞转讜谉 诇砖讬讚讗讬 讘专 砖讬专讬拽讗 驻谞讚讗 讘诪讬砖专讗 讚讻专转讬 讞讘讟讬讛 讘诇讜注讗 讚讞诪专讗 讞讟专转讬讛:


To be saved from 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 named bar Shirika Panda. With a bed of leeks I felled him, and with the jaw of the donkey I struck him.


讜讘谞讬 诪诇讻讬诐 讘讝讙讬谉: 诪讗谉 转谞讗 讗诪专 专讘讬 讗讜砖注讬讗 专讘讬 砖诪注讜谉 讛讬讗 讚讗诪专 讻诇 讬砖专讗诇 讘谞讬 诪诇讻讬诐 讛诐 专讘讗 讗诪专 讘讗专讬讙 讘讻住讜转讜 讜讚讘专讬 讛讻诇:


We learned in the mishna that princes may go out with bells, and the same is true for anyone else. The Gemara asks: Who is the tanna who holds that all people of Israel are permitted to conduct themselves like princes with regard to going out with precious ornaments? Rabbi Oshaya said: It is Rabbi Shimon, who said: All of Israel are princes. 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. Rava said: The mishna is referring to a case where the bell is woven into his garment, obviating the concern lest he remove it, and the halakha in the mishna is in accordance with the statements of all tanna鈥檌m, not merely the statement of Rabbi Shimon.


诪转谞讬壮 讬讜爪讗讬谉 讘讘讬爪转 讛讞专讙讜诇 讜讘砖谉 砖讜注诇 讜讘诪住诪专 诪谉 讛爪诇讜讘 诪砖讜诐 专驻讜讗讛 讚讘专讬 专讘讬 诪讗讬专 讜讞讻诪讬诐 讗讜住专讬谉 讗祝 讘讞讜诇 诪砖讜诐 讚专讻讬 讛讗诪讜专讬:


MISHNA: One may go out on Shabbat with a locust egg, and with a fox tooth, and with a nail from the crucified, for the purpose of healing; this is the statement of Rabbi Meir. The Rabbis prohibit using these remedies even during the week, due to the prohibition of following the ways of the Amorite. These are superstitious beliefs and the customs of gentiles from which one must distance oneself.


讙诪壮 讬讜爪讗讬谉 讘讘讬爪转 讛讞专讙讜诇 讚注讘讚讬 诇砖讬讞诇讗 讜讘砖谉 砖诇 砖讜注诇 讚注讘讚讬 诇砖讬谞转讗 讚讞讬讬讗 诇诪讗谉 讚谞讬讬诐 讚诪讬转讗 诇诪讗谉 讚诇讗 谞讬讬诐: 讜讘诪住诪专 诪谉 讛爪诇讜讘: 讚注讘讚讬 诇讝讬专驻讗:


GEMARA: We learned in the mishna that in Rabbi Meir鈥檚 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: One may go out with a locust egg, as they use it as a talisman to cure an earache; and with a fox tooth, as they use it as a talisman for sleep; the tooth of a live fox for one who sleeps too much to wake him up, and the tooth of a dead fox for one who does not sleep. And one may go out with a nail from the crucified, as they use it as a talisman for curing infection.


诪砖讜诐 专驻讜讗讛 讚讘专讬 专讘讬 诪讗讬专:


We learned in the mishna that going out with those objects is permitted on Shabbat for the purpose of healing; this is the statement of Rabbi Meir.


讗讘讬讬 讜专讘讗 讚讗诪专讬 转专讜讬讬讛讜 讻诇 讚讘专 砖讬砖 讘讜 诪砖讜诐 专驻讜讗讛 讗讬谉 讘讜 诪砖讜诐 讚专讻讬 讛讗诪讜专讬


With regard to the halakha in the mishna, the Gemara cites Abaye and Rava, who both said: Anything that contains an element of healing and seems to be effective does not contain an element of the prohibition against following the ways of the Amorite. There is no cause for suspicion of one who engages in their practice, gentile or Jew.


讛讗 讗讬谉 讘讜 诪砖讜诐 专驻讜讗讛 讬砖 讘讜 诪砖讜诐 讚专讻讬 讛讗诪讜专讬 讜讛转谞讬讗 讗讬诇谉 砖诪砖讬专 驻讬专讜转讬讜 住讜拽专讜 (讜爪讜讘注 讗讜转讜) 讘住讬拽专讗 讜讟讜注谞讜 讘讗讘谞讬诐 讘砖诇诪讗 讟讜注谞讜 讘讗讘谞讬诐 讻讬 讛讬讻讬 讚诇讬讻讞讜砖 讞讬诇讬讛 讗诇讗 住讜拽专讜 讘住讬拽专讗 诪讗讬 专驻讜讗讛 拽注讘讬讚


The Gemara asks: Is that to say by inference that if it is does not contain an element of healing, it does contain an element of the prohibition against following the ways of the Amorite? Wasn鈥檛 it taught in a baraita: A tree that sheds its fruit prematurely, one paints it and colors it with red paint and loads it with stones? Granted, he is permitted to load it with stones because that action produces an actual benefit, i.e., he does that so that its strength will weaken. 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. However, painting it with red paint, what healing is he performing with that action?


讻讬 讛讬讻讬 讚诇讬讞讝讬讬讛 讗讬谞砖讬 讜诇讬讘注讜 注诇讬讛 专讞诪讬 讻讚转谞讬讗 讜讟诪讗 讟诪讗 讬拽专讗 爪专讬讱 诇讛讜讚讬注 爪注专讜 诇专讘讬诐 讜专讘讬诐 讬讘拽砖讜 注诇讬讜 专讞诪讬诐 讗诪专 专讘讬谞讗 讻诪讗谉 转诇讬谞谉 讻讜讘住讬 讘讚讬拽诇讗 讻讬 讛讗讬 转谞讗


The Gemara explains: He does so so that people will see the tree and pray for mercy for it. As it was taught in a baraita with regard to the verse: 鈥淎nd 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 and will cry: Impure, impure鈥 (Leviticus 13:45). The leper publicizes the fact that he is ritually impure because he must announce his pain to the masses, and the masses will pray for mercy on his behalf. Ravina said: In accordance with whose opinion do we hang bunches of unripe dates on a palm tree that casts off its dates? According to that tanna who taught that one must publicize his pain to the masses.


转谞讬 转谞讗 讘驻专拽 讗诪讜专讗讬 拽诪讬讛 讚专讘讬 讞讬讬讗 讘专 讗讘讬谉 讗诪专 诇讬讛 讻讜诇讛讜 讗讬转 讘讛讜 诪砖讜诐 讚专讻讬 讛讗诪讜专讬 诇讘专 诪讛谞讬 诪讬 砖讬砖 诇讜 注爪诐 讘讙专讜谞讜 诪讘讬讗 诪讗讜转讜 讛诪讬谉 讜诪谞讬讞 诇讬讛 注诇 拽讚拽讚讜 讜诇讬诪讗 讛讻讬 讞讚 讞讚 谞讞讬转 讘诇注 讘诇注 谞讞讬转 讞讚 讞讚 讗讬谉 讘讜 诪砖讜诐 讚专讻讬 讛讗诪讜专讬


The tanna recited the chapter of the Tosefta discussing the actions of the Amorites before Rabbi 岣yya bar Avin. Rabbi 岣yya bar Avin said to him: All those enumerated there contain an element of the prohibition against following the ways of the Amorite, except for these: One who has a bone in his throat brings a bone from the same species as the bone that is stuck in his throat, 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 an element of the prohibition against following the ways of the Amorite.


诇讗讚专讗 诇讬诪讗 讛讻讬 谞谞注爪转讗 讻诪讞讟 谞谞注诇转讗 讻转专讬住 砖讬讬讗 砖讬讬讗


For a fish bone stuck in the throat, let him say as follows: You are stuck like a needle, locked as a shutter, go down, go down.


讛讗讜诪专 讙讚 讙讚讬 讜住谞讜拽 诇讗 讗砖讻讬 讜讘讜砖讻讬 讬砖 讘讜 诪砖讜诐 讚专讻讬 讛讗诪讜专讬 专讘讬 讬讛讜讚讛 讗讜诪专 讙讚 讗讬谞讜 讗诇讗 诇砖讜谉 注讘讜讚讛 讝专讛 砖谞讗诪专 讛注专讻讬诐 诇讙讚 砖诇讞谉


After some discussion of the ways of the Amorite, the Gemara cites additional statements from the Amorite chapter in the Tosefta and from other sources on this topic. One who says: My fortune be fortunate [gad gaddi] and be not weary by day or by night; that statement contains an element of the ways of the Amorite. Rabbi Yehuda says: That is more severe than the ways of the Amorite, as gad is nothing other than a term of idolatry, as it is stated: 鈥淎nd you that forsake the Lord, that forget My holy mountain, that prepare a table for Gad, and that offer mingled wine in full measure unto Meni鈥 (Isaiah 65:11). Gad gaddi is a form of prayer to an idol.


讛讜讗 讘砖诪讛 讜讛讬讗 讘砖诪讜 讬砖 讘讜 诪砖讜诐 讚专讻讬 讛讗诪讜专讬


One who requests that he be called by his wife鈥檚 name and she be called by his name for good fortune, his request contains an element of the ways of the Amorite.


讚讜谞讜 讚谞讬 讬砖 讘讜 诪砖讜诐 讚专讻讬 讛讗诪讜专讬 专讘讬 讬讛讜讚讛 讗讜诪专 讗讬谉 讚谉 讗诇讗 诇砖讜谉 注讘讜讚讛 讝专讛 砖谞讗诪专 讛谞砖讘注讬诐 讘讗砖诪转 砖诪专讜谉 讜讗诪专讜 讞讬 讗诇讛讬讱 讚谉


One who says: Let my barrels be strengthened [donu danei], that contains an element of the ways of the Amorite. Rabbi Yehuda says: That is more severe than the ways of the Amorite, as Dan is nothing other than a term of idol worship, as it is stated: 鈥淭hey that swear by the sin of Samaria and say: As your god Dan lives鈥 (Amos 8:14).


讛讗讜诪专 诇注讜专讘 爪专讞 讜诇注讜专讘转讗 砖专讬拽讬 讜讛讞讝讬专讬 诇讬 讝谞讘讬讱 诇讟讜讘讛 讬砖 讘讜 诪砖讜诐 讚专讻讬 讛讗诪讜专讬


One who hears a raven calling and is concerned about a bad omen and says to the raven: Scream, and says to the female raven: Whistle and turn your tail to me for the best; those statements contain an element of the ways of the Amorite.


讛讗讜诪专 砖讞讟讜 转专谞讙讜诇 讝讛 砖拽专讗 注专讘讬转 讜转专谞讙讜诇转 砖拽专讗讛 讙讘专讬转 讬砖 讘讜 诪砖讜诐 讚专讻讬 讛讗诪讜专讬


One who says: Slaughter this rooster that calls out in the evening and says: Slaughter this chicken that calls out like a male rooster; those statements contain an element of the ways of the Amorite.


讗砖转讛 讜讗讜转讬专 讗砖转讛 讜讗讜转讬专 讬砖 讘讜 诪砖讜诐 讚专讻讬 讛讗诪讜专讬


One who says: I will drink and leave over, I will drink and leave over, so that his wine will increase; that statement contains an element of the ways of the Amorite.


讛诪讘拽注转 讘讬爪讬诐 讘讻讜转诇 (讜讛讟讞) 讘驻谞讬 讛讗驻专讜讞讬诐 讬砖 讘讜 诪砖讜诐 讚专讻讬 讛讗诪讜专讬


One who cracks eggs on a wall and smears them in front of the chicks; that series of actions contains an element of the ways of the Amorite.


讜讛诪讙讬住 讘驻谞讬 讗驻专讜讞讬诐 讬砖 讘讜 诪砖讜诐 讚专讻讬 讛讗诪讜专讬


And one who stirs the pot in front of chicks as an auspicious practice so they do not die; that action contains an element of the ways of the Amorite.


讛诪专拽讚转 讜讛诪讜谞讛 砖讘注讬诐 讜讗讞讚 讗驻专讜讞讬谉 讘砖讘讬诇 砖诇讗 讬诪讜转讜 讬砖 讘讜 诪砖讜诐 讚专讻讬 讛讗诪讜专讬


A woman who dances and counts the chicks until she reaches the number of seventy-one chicks, so they won鈥檛 die; her action contains an element of the ways of the Amorite.


讛诪专拽讚转 诇讻讜转讞 讜讛诪砖转拽转 诇注讚砖讬诐 讜讛诪爪讜讜讞转 诇讙专讬住讬谉 讬砖 讘讜 诪砖讜诐 讚专讻讬 讛讗诪讜专讬


A woman who dances to ensure that the kuta岣, a spice made from whey salt and bread, that she is preparing will be successful, and a woman who silences bystanders to ensure that the lentils will cook properly, and a woman who screams to ensure that the pearl barley will cook properly; all these contain an element of the ways of the Amorite.


讛诪砖转谞转 讘驻谞讬 拽讚讬专转讛 讘砖讘讬诇 砖转转讘砖诇 诪讛专讛 讬砖 讘讜 诪砖讜诐 讚专讻讬 讛讗诪讜专讬


A woman who urinates in front of her pot so it will cook quickly; that action contains an element of the ways of the Amorite.


讗讘诇 谞讜转谞讬谉 拽讬住诐 砖诇 转讜转 讜砖讘专讬 讝讻讜讻讬转 讘拽讚讬专讛 讘砖讘讬诇 砖转转讘砖诇 诪讛专讛 讜讞讻诪讬诐 讗讜住专讬谉 讘砖讘专讬 讝讻讜讻讬转 诪驻谞讬 讛住讻谞讛


But one may put a chip of mulberry wood and shards of glass in the pot so it will cook quickly, as doing so is effective and not merely superstition. And the Rabbis prohibit shards of glass not due to superstition; rather, due to the danger involved if the glass is not strained out completely.


转谞讜 专讘谞谉 谞讜转谞讬谉 讘讜诇 砖诇 诪诇讞 诇转讜讱 讛谞专 讘砖讘讬诇 砖转讗讬专 讜转讚诇讬拽 讜谞讜转谞讬谉 讟讬讟 讜讞专住讬转 转讞转 讛谞专 讘砖讘讬诇 砖转诪转讬谉 讜转讚诇讬拽


The Sages taught in the Tosefta: One may place a lump of salt into a candle so it will burn brightly; that is effective and not merely for good fortune, so there is no element of the ways of the Amorites involved. And similarly, one may put mud or clay under a candle so it will burn longer.


讗诪专 专讘 讝讜讟专讗 讛讗讬 诪讗谉 讚诪讬讻住讬 砖专讙讗 讚诪砖讞讗 讜诪讙诇讬 谞驻讟讗 拽注讘专 诪砖讜诐 讘诇 转砖讞讬转


Rav Zutra said: He who covers an oil lamp or who uncovers a kerosene lamp for no purpose violates the prohibition: Do not destroy, since by doing so the fuel burns more quickly.


讞诪专讗 讜讞讬讬 诇驻讜诐 专讘谞谉 讗讬谉 讘讜 诪砖讜诐 讚专讻讬 讛讗诪讜专讬 诪注砖讛 讘专讘讬 注拽讬讘讗 砖注砖讛 诪砖转讛 诇讘谞讜 讜注诇 讻诇 讻讜住 讜讻讜住 砖讛讘讬讗 讗诪专 讞诪专讗 讜讞讬讬 诇驻讜诐 专讘谞谉 讞讬讬 讜讞诪专讗 诇驻讜诐 专讘谞谉 讜诇驻讜诐 转诇诪讬讚讬讛讜谉:


One who says while drinking: Wine and life to the mouth of the Sages, this does not fall into the category of the ways of the Amorite. There was an incident with Rabbi Akiva who made a banquet for his son, and over each and every cup he brought he said: Wine and life to the mouth of the Sages, wine and life to the mouth of the Sages and to the mouth of their students.


讛讚专谉 注诇讱 讘诪讛 讗砖讛



诪转谞讬壮 讻诇诇 讙讚讜诇 讗诪专讜 讘砖讘转 讻诇 讛砖讜讻讞 注讬拽专 砖讘转 讜注砖讛 诪诇讗讻讜转 讛专讘讛 讘砖讘转讜转 讛专讘讛 讗讬谞讜 讞讬讬讘 讗诇讗 讞讟讗转 讗讞转 讛讬讜讚注 注讬拽专 砖讘转 讜注砖讛 诪诇讗讻讜转 讛专讘讛 讘砖讘转讜转 讛专讘讛 讞讬讬讘 注诇 讻诇 砖讘转 讜砖讘转 讛讬讜讚注 砖讛讜讗 砖讘转 讜注砖讛 诪诇讗讻讜转 讛专讘讛 讘砖讘转讜转 讛专讘讛 讞讬讬讘 注诇 讻诇


MISHNA: The Sages stated a significant principle with regard to the halakhot of Shabbat: One who forgets the essence of Shabbat, i.e., one who is entirely ignorant of the mitzva of Shabbat according to Torah law, and performed numerous prohibited labors on multiple Shabbatot, is liable to bring only one sin-offering for all those labors when he becomes aware that those actions were prohibited. One who knows the essence of Shabbat but forgets which day is Shabbat, i.e., one who lost track of the days of the week, and performs numerous prohibited labors on multiple Shabbatot is liable to bring a sin-offering for each Shabbat when he becomes aware that he performed those actions on Shabbat. One who is aware that the day is Shabbat but temporarily forgot that certain labors were prohibited and performed numerous prohibited labors on multiple Shabbatot is liable to bring a sin-offering for each


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