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Today's Daf Yomi

May 12, 2020 | ื™ืดื— ื‘ืื™ื™ืจ ืชืฉืดืค

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.

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the refuah shleima of Naama bat Yael Esther.

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?

ืœืืฉืชื ืชื™ืœืชื ืœื™ื™ืชื™ ืฉื‘ืขื” ืกื™ืœื•ื™ ืžืฉื‘ืขื” ื“ื™ืงืœื™ ื•ืฉื‘ืขื” ืฆื™ื‘ื™ ืžืฉื‘ืขื” ื›ืฉื•ืจื™ ื•ืฉื‘ืขื” ืกื™ื›ื™ ืžืฉื‘ืขื” ื’ืฉื•ืจื™ ื•ืฉื‘ืขื” ืงื˜ื™ืžื™ ืžืฉื‘ืขื” ืชื ื•ืจื™ ื•ืฉื‘ืขื” ืขืคืจื™ ืžืฉื‘ืขื” ืกื ืจื™ ื•ืฉื‘ืขื” ื›ื•ืคืจื™ ืžืฉื‘ืขื” ืืจื‘ื™ ื•ืฉื‘ืขื” ื‘ื•ื ื™ ื›ืžื•ื ื™ ื•ืฉื‘ืขื” ื‘ื™ื ื™ ืžื“ื™ืงื ื ื“ื›ืœื‘ื ืกื‘ื ื•ืœืฆื™ื™ืจื™ื ื”ื• ื‘ื—ืœืœื ื“ื‘ื™ ืฆื•ืืจื ื‘ื ื™ืจื ื‘ืจืงื

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.

ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ืœืืฉืชื ืฆืžื™ืจืชื ืœื™ืฉืงืœ ืกื›ื™ื ื ื“ื›ื•ืœื ืคืจื–ืœื ื•ืœื™ื–ืœ ืœื”ื™ื›ื ื“ืื™ื›ื ื•ื•ืจื“ื™ื ื ื•ืœื™ืงื˜ืจ ื‘ื™ื” ื ื™ืจื ื‘ืจืงื

Rabbi Yoแธฅanan 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.

ื™ื•ืžื ืงืžื ืœื™ื—ืจื•ืง ื‘ื™ื” ืคื•ืจืชื ื•ืœื™ืžื ื•ื™ืจื ืžืœืืš ื”ืณ ืืœื™ื• ื•ื’ื•ืณ ืœืžื—ืจ ืœื™ื—ืจื•ืง ื‘ื™ื” ืคื•ืจืชื ื•ืœื™ืžื ื•ื™ืืžืจ ืžืฉื” ืืกืจื” ื ื ื•ืืจืื” ืœืžื—ืจ ืœื™ื—ืจื•ืง ื‘ื™ื” ืคื•ืจืชื ื•ืœื™ืžื ื•ื™ืจื ื”ืณ ื›ื™ ืกืจ ืœืจืื•ืช ื•ื’ื•ืณ

On the first day, let him carve the bush a little, and recite: โ€œAnd 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 consumedโ€ (Exodus 3:2). On the following day, let him carve the bush a little more and recite: โ€œAnd Moses said: I will turn aside now, and see this great sight, why the bush is not burnedโ€ (Exodus 3:3). On the following day, let him carve the bush a little more and recite: โ€œAnd 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 amโ€ (Exodus 3:4).

ืืžืจ ืœื™ื” ืจื‘ ืื—ื ื‘ืจื™ื” ื“ืจื‘ื ืœืจื‘ ืืฉื™ ื•ืœื™ืžื ื•ื™ืืžืจ ืืœ ืชืงืจื‘ ื”ืœื ื•ื’ื•ืณ ืืœื ืœื™ื•ืžื ืงืžื ืœื™ืžื ื•ื™ืจื ืžืœืืš ื”ืณ ืืœื™ื• ื•ื’ื•ืณ ื•ื™ืืžืจ ืžืฉื” ื•ื’ื•ืณ ื•ืœืžื—ืจ ืœื™ืžื ื•ื™ืจื ื”ืณ ื›ื™ ืกืจ ืœืจืื•ืช ื•ืœืžื—ืจ ื•ื™ืืžืจ (ื”ืณ) ืืœ ืชืงืจื‘ ื”ืœื

Rav Aแธฅa, son of Rava, said to Rav Ashi: And let him say: โ€œAnd the Lord said: Do not come close, take off your shoes from your feet, for the place on which you stand is holy groundโ€ (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: โ€œAnd 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,โ€ as well as, โ€œAnd Moses said: I will turn aside now and see.โ€ And on the following day, let him recite: โ€œAnd the Lord saw that he turned aside to see.โ€ And on the following day, let him recite: โ€œAnd the Lord said: Do not come close, take off your shoes from your feet, for the place on which you stand is holy groundโ€ (Exodus 3:5).

ื•ื›ื™ ืคืกืง ืœื™ื” ืœื™ืชืชื™ื” ื•ืœืคืกืงื™ ื•ืœื™ืžื ื”ื›ื™ ื”ืกื ื” ื”ืกื ื” ืœืื• ืžืฉื•ื ื“ื’ื‘ื™ื”ืช ืžื›ืœ ืื™ืœื ื™ ืืฉืจื™ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืฉื›ื™ื ืชื™ื” ืขืœืš ืืœื ืžืฉื•ื ื“ืžื™ื™ื›ืช ืžื›ืœ ืื™ืœื ื™ ืืฉืจื™ ืงื•ื“ืฉื ื‘ืจื™ืš ื”ื•ื ืฉื›ื™ื ืชื™ื” ืขืœืš ื•ื›ื™ ื”ื™ื›ื™ ื“ื—ืžื™ืชื™ื” ืืฉืชื ืœื—ื ื ื™ื” ืžื™ืฉืืœ ื•ืขื–ืจื™ื” ื•ืขืจื™ืงืช ืžืŸ ืงื“ืžื•ื”ื™ ื›ืŸ ืชื—ืžื™ื ื™ื” ืืฉืชื ืœืคืœื•ื ื™ ื‘ืจ ืคืœื•ื ื™ืช ื•ืชื™ืขืจื•ืง ืžืŸ ืงื“ืžื•ื”ื™

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.

ืœืกื™ืžื˜ื ืœื™ืžื ื”ื›ื™ ื‘ื– ื‘ื–ื™ื™ื” ืžืก ืžืกื™ื™ื ื›ืก ื›ืกื™ื™ื” ืฉืจืœืื™ ื•ืืžืจืœืื™ ืืœื™ืŸ ืžืœืื›ื™ ื“ืื™ืฉืชืœื—ื• ืžืืจืขื ื“ืกื“ื•ื ื•ืœืืกืื” ืฉื—ื™ื ื ื›ืื™ื‘ื™ืŸ ื‘ื–ืš ื‘ื–ื™ืš ื‘ื–ื‘ื–ื™ืš ืžืกืžืกื™ืš ื›ืžื•ืŸ ื›ืžื™ืš ืขื™ื ื™ืš ื‘ื™ืš ืขื™ื ืš ื‘ื™ืš ืืชืจื™ืš ื‘ืš ื–ืจืขื™ืš ื›ืงืœื•ื˜ ื•ื›ืคืจื“ื” ื“ืœื ืคืจื” ื•ืœื ืจื‘ื™ื ื›ืš ืœื ืชืคืจื” ื•ืœื ืชืจื‘ื” ื‘ื’ื•ืคื™ื” ื“ืคืœื•ื ื™ ื‘ืจ ืคืœื•ื ื™ืช

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 boilsโ€™, 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.

ืœื›ื™ืคื” ืœื™ืžื ื”ื›ื™ ื—ืจื‘ ืฉืœื•ืคื” ื•ืงืœืข ื ื˜ื•ืฉื” ืœื ืฉืžื™ื” ื™ื•ื›ื‘ ื—ื•ืœื™ืŸ ืžื›ืื•ื‘ื™ืŸ

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.

ืœืฉื™ื“ื ืœื™ืžื ื”ื›ื™ ื”ื•ื™ืช ื“ืคืงื™ืง ื“ืคืงื™ืง ื”ื•ื™ืช ืœื™ื˜ื ืชื‘ื•ืจ ื•ืžืฉื•ืžืช ื‘ืจ ื˜ื™ื˜ ื‘ืจ ื˜ืžื ื‘ืจ ื˜ื™ื ื ื›ืฉืžื’ื– ืžืจื™ื’ื– ื•ืื™ืกื˜ืžืื™

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.

ืœืฉื™ื“ื ื“ื‘ื™ืช ื”ื›ืกื ืœื™ืžื ื”ื›ื™ ืืงืจืงืคื™ ื“ืืจื™ ื•ืืื•ืกื™ ื“ื’ื•ืจื™ื™ืชื ืืฉื›ื—ืชื•ืŸ ืœืฉื™ื“ืื™ ื‘ืจ ืฉื™ืจื™ืงื ืคื ื“ื ื‘ืžื™ืฉืจื ื“ื›ืจืชื™ ื—ื‘ื˜ื™ื” ื‘ืœื•ืขื ื“ื—ืžืจื ื—ื˜ืจืชื™ื”:

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.

ื•ื‘ื ื™ ืžืœื›ื™ื ื‘ื–ื’ื™ืŸ: ืžืืŸ ืชื ื ืืžืจ ืจื‘ื™ ืื•ืฉืขื™ื ืจื‘ื™ ืฉืžืขื•ืŸ ื”ื™ื ื“ืืžืจ ื›ืœ ื™ืฉืจืืœ ื‘ื ื™ ืžืœื›ื™ื ื”ื ืจื‘ื ืืžืจ ื‘ืืจื™ื’ ื‘ื›ืกื•ืชื• ื•ื“ื‘ืจื™ ื”ื›ืœ:

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 tannaโ€™im, not merely the statement of Rabbi Shimon.

ืžืชื ื™ืณ ื™ื•ืฆืื™ืŸ ื‘ื‘ื™ืฆืช ื”ื—ืจื’ื•ืœ ื•ื‘ืฉืŸ ืฉื•ืขืœ ื•ื‘ืžืกืžืจ ืžืŸ ื”ืฆืœื•ื‘ ืžืฉื•ื ืจืคื•ืื” ื“ื‘ืจื™ ืจื‘ื™ ืžืื™ืจ ื•ื—ื›ืžื™ื ืื•ืกืจื™ืŸ ืืฃ ื‘ื—ื•ืœ ืžืฉื•ื ื“ืจื›ื™ ื”ืืžื•ืจื™:

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.

ื’ืžืณ ื™ื•ืฆืื™ืŸ ื‘ื‘ื™ืฆืช ื”ื—ืจื’ื•ืœ ื“ืขื‘ื“ื™ ืœืฉื™ื—ืœื ื•ื‘ืฉืŸ ืฉืœ ืฉื•ืขืœ ื“ืขื‘ื“ื™ ืœืฉื™ื ืชื ื“ื—ื™ื™ื ืœืžืืŸ ื“ื ื™ื™ื ื“ืžื™ืชื ืœืžืืŸ ื“ืœื ื ื™ื™ื: ื•ื‘ืžืกืžืจ ืžืŸ ื”ืฆืœื•ื‘: ื“ืขื‘ื“ื™ ืœื–ื™ืจืคื:

GEMARA: We learned in the mishna that in Rabbi Meirโ€™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: 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.

ืžืฉื•ื ืจืคื•ืื” ื“ื‘ืจื™ ืจื‘ื™ ืžืื™ืจ:

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.

ืื‘ื™ื™ ื•ืจื‘ื ื“ืืžืจื™ ืชืจื•ื™ื™ื”ื• ื›ืœ ื“ื‘ืจ ืฉื™ืฉ ื‘ื• ืžืฉื•ื ืจืคื•ืื” ืื™ืŸ ื‘ื• ืžืฉื•ื ื“ืจื›ื™ ื”ืืžื•ืจื™

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.

ื”ื ืื™ืŸ ื‘ื• ืžืฉื•ื ืจืคื•ืื” ื™ืฉ ื‘ื• ืžืฉื•ื ื“ืจื›ื™ ื”ืืžื•ืจื™ ื•ื”ืชื ื™ื ืื™ืœืŸ ืฉืžืฉื™ืจ ืคื™ืจื•ืชื™ื• ืกื•ืงืจื• (ื•ืฆื•ื‘ืข ืื•ืชื•) ื‘ืกื™ืงืจื ื•ื˜ื•ืขื ื• ื‘ืื‘ื ื™ื ื‘ืฉืœืžื ื˜ื•ืขื ื• ื‘ืื‘ื ื™ื ื›ื™ ื”ื™ื›ื™ ื“ืœื™ื›ื—ื•ืฉ ื—ื™ืœื™ื” ืืœื ืกื•ืงืจื• ื‘ืกื™ืงืจื ืžืื™ ืจืคื•ืื” ืงืขื‘ื™ื“

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? Wasnโ€™t 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?

ื›ื™ ื”ื™ื›ื™ ื“ืœื™ื—ื–ื™ื™ื” ืื™ื ืฉื™ ื•ืœื™ื‘ืขื• ืขืœื™ื” ืจื—ืžื™ ื›ื“ืชื ื™ื ื•ื˜ืžื ื˜ืžื ื™ืงืจื ืฆืจื™ืš ืœื”ื•ื“ื™ืข ืฆืขืจื• ืœืจื‘ื™ื ื•ืจื‘ื™ื ื™ื‘ืงืฉื• ืขืœื™ื• ืจื—ืžื™ื ืืžืจ ืจื‘ื™ื ื ื›ืžืืŸ ืชืœื™ื ืŸ ื›ื•ื‘ืกื™ ื‘ื“ื™ืงืœื ื›ื™ ื”ืื™ ืชื ื

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: โ€œAnd 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, impureโ€ (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.

ืชื ื™ ืชื ื ื‘ืคืจืง ืืžื•ืจืื™ ืงืžื™ื” ื“ืจื‘ื™ ื—ื™ื™ื ื‘ืจ ืื‘ื™ืŸ ืืžืจ ืœื™ื” ื›ื•ืœื”ื• ืื™ืช ื‘ื”ื• ืžืฉื•ื ื“ืจื›ื™ ื”ืืžื•ืจื™ ืœื‘ืจ ืžื”ื ื™ ืžื™ ืฉื™ืฉ ืœื• ืขืฆื ื‘ื’ืจื•ื ื• ืžื‘ื™ื ืžืื•ืชื• ื”ืžื™ืŸ ื•ืžื ื™ื— ืœื™ื” ืขืœ ืงื“ืงื“ื• ื•ืœื™ืžื ื”ื›ื™ ื—ื“ ื—ื“ ื ื—ื™ืช ื‘ืœืข ื‘ืœืข ื ื—ื™ืช ื—ื“ ื—ื“ ืื™ืŸ ื‘ื• ืžืฉื•ื ื“ืจื›ื™ ื”ืืžื•ืจื™

The tanna recited the chapter of the Tosefta discussing the actions of the Amorites before Rabbi แธคiyya bar Avin. Rabbi แธคiyya 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.

ืœืื“ืจื ืœื™ืžื ื”ื›ื™ ื ื ืขืฆืชื ื›ืžื—ื˜ ื ื ืขืœืชื ื›ืชืจื™ืก ืฉื™ื™ื ืฉื™ื™ื

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.

ื”ืื•ืžืจ ื’ื“ ื’ื“ื™ ื•ืกื ื•ืง ืœื ืืฉื›ื™ ื•ื‘ื•ืฉื›ื™ ื™ืฉ ื‘ื• ืžืฉื•ื ื“ืจื›ื™ ื”ืืžื•ืจื™ ืจื‘ื™ ื™ื”ื•ื“ื” ืื•ืžืจ ื’ื“ ืื™ื ื• ืืœื ืœืฉื•ืŸ ืขื‘ื•ื“ื” ื–ืจื” ืฉื ืืžืจ ื”ืขืจื›ื™ื ืœื’ื“ ืฉืœื—ืŸ

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: โ€œAnd 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 Meniโ€ (Isaiah 65:11). Gad gaddi is a form of prayer to an idol.

ื”ื•ื ื‘ืฉืžื” ื•ื”ื™ื ื‘ืฉืžื• ื™ืฉ ื‘ื• ืžืฉื•ื ื“ืจื›ื™ ื”ืืžื•ืจื™

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

ื“ื•ื ื• ื“ื ื™ ื™ืฉ ื‘ื• ืžืฉื•ื ื“ืจื›ื™ ื”ืืžื•ืจื™ ืจื‘ื™ ื™ื”ื•ื“ื” ืื•ืžืจ ืื™ืŸ ื“ืŸ ืืœื ืœืฉื•ืŸ ืขื‘ื•ื“ื” ื–ืจื” ืฉื ืืžืจ ื”ื ืฉื‘ืขื™ื ื‘ืืฉืžืช ืฉืžืจื•ืŸ ื•ืืžืจื• ื—ื™ ืืœื”ื™ืš ื“ืŸ

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: โ€œThey that swear by the sin of Samaria and say: As your god Dan livesโ€ (Amos 8:14).

ื”ืื•ืžืจ ืœืขื•ืจื‘ ืฆืจื— ื•ืœืขื•ืจื‘ืชื ืฉืจื™ืงื™ ื•ื”ื—ื–ื™ืจื™ ืœื™ ื–ื ื‘ื™ืš ืœื˜ื•ื‘ื” ื™ืฉ ื‘ื• ืžืฉื•ื ื“ืจื›ื™ ื”ืืžื•ืจื™

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.

ื”ืื•ืžืจ ืฉื—ื˜ื• ืชืจื ื’ื•ืœ ื–ื” ืฉืงืจื ืขืจื‘ื™ืช ื•ืชืจื ื’ื•ืœืช ืฉืงืจืื” ื’ื‘ืจื™ืช ื™ืฉ ื‘ื• ืžืฉื•ื ื“ืจื›ื™ ื”ืืžื•ืจื™

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.

ืืฉืชื” ื•ืื•ืชื™ืจ ืืฉืชื” ื•ืื•ืชื™ืจ ื™ืฉ ื‘ื• ืžืฉื•ื ื“ืจื›ื™ ื”ืืžื•ืจื™

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.

ื”ืžื‘ืงืขืช ื‘ื™ืฆื™ื ื‘ื›ื•ืชืœ (ื•ื”ื˜ื—) ื‘ืคื ื™ ื”ืืคืจื•ื—ื™ื ื™ืฉ ื‘ื• ืžืฉื•ื ื“ืจื›ื™ ื”ืืžื•ืจื™

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.

ื•ื”ืžื’ื™ืก ื‘ืคื ื™ ืืคืจื•ื—ื™ื ื™ืฉ ื‘ื• ืžืฉื•ื ื“ืจื›ื™ ื”ืืžื•ืจื™

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.

ื”ืžืจืงื“ืช ื•ื”ืžื•ื ื” ืฉื‘ืขื™ื ื•ืื—ื“ ืืคืจื•ื—ื™ืŸ ื‘ืฉื‘ื™ืœ ืฉืœื ื™ืžื•ืชื• ื™ืฉ ื‘ื• ืžืฉื•ื ื“ืจื›ื™ ื”ืืžื•ืจื™

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

ื”ืžืจืงื“ืช ืœื›ื•ืชื— ื•ื”ืžืฉืชืงืช ืœืขื“ืฉื™ื ื•ื”ืžืฆื•ื•ื—ืช ืœื’ืจื™ืกื™ืŸ ื™ืฉ ื‘ื• ืžืฉื•ื ื“ืจื›ื™ ื”ืืžื•ืจื™

A woman who dances to ensure that the kutaแธฅ, 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.

ื”ืžืฉืชื ืช ื‘ืคื ื™ ืงื“ื™ืจืชื” ื‘ืฉื‘ื™ืœ ืฉืชืชื‘ืฉืœ ืžื”ืจื” ื™ืฉ ื‘ื• ืžืฉื•ื ื“ืจื›ื™ ื”ืืžื•ืจื™

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.

ืื‘ืœ ื ื•ืชื ื™ืŸ ืงื™ืกื ืฉืœ ืชื•ืช ื•ืฉื‘ืจื™ ื–ื›ื•ื›ื™ืช ื‘ืงื“ื™ืจื” ื‘ืฉื‘ื™ืœ ืฉืชืชื‘ืฉืœ ืžื”ืจื” ื•ื—ื›ืžื™ื ืื•ืกืจื™ืŸ ื‘ืฉื‘ืจื™ ื–ื›ื•ื›ื™ืช ืžืคื ื™ ื”ืกื›ื ื”

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.

ืชื ื• ืจื‘ื ืŸ ื ื•ืชื ื™ืŸ ื‘ื•ืœ ืฉืœ ืžืœื— ืœืชื•ืš ื”ื ืจ ื‘ืฉื‘ื™ืœ ืฉืชืื™ืจ ื•ืชื“ืœื™ืง ื•ื ื•ืชื ื™ืŸ ื˜ื™ื˜ ื•ื—ืจืกื™ืช ืชื—ืช ื”ื ืจ ื‘ืฉื‘ื™ืœ ืฉืชืžืชื™ืŸ ื•ืชื“ืœื™ืง

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.

ืืžืจ ืจื‘ ื–ื•ื˜ืจื ื”ืื™ ืžืืŸ ื“ืžื™ื›ืกื™ ืฉืจื’ื ื“ืžืฉื—ื ื•ืžื’ืœื™ ื ืคื˜ื ืงืขื‘ืจ ืžืฉื•ื ื‘ืœ ืชืฉื—ื™ืช

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.

ื—ืžืจื ื•ื—ื™ื™ ืœืคื•ื ืจื‘ื ืŸ ืื™ืŸ ื‘ื• ืžืฉื•ื ื“ืจื›ื™ ื”ืืžื•ืจื™ ืžืขืฉื” ื‘ืจื‘ื™ ืขืงื™ื‘ื ืฉืขืฉื” ืžืฉืชื” ืœื‘ื ื• ื•ืขืœ ื›ืœ ื›ื•ืก ื•ื›ื•ืก ืฉื”ื‘ื™ื ืืžืจ ื—ืžืจื ื•ื—ื™ื™ ืœืคื•ื ืจื‘ื ืŸ ื—ื™ื™ ื•ื—ืžืจื ืœืคื•ื ืจื‘ื ืŸ ื•ืœืคื•ื ืชืœืžื™ื“ื™ื”ื•ืŸ:

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.

ื”ื“ืจืŸ ืขืœืš ื‘ืžื” ืืฉื”

 

ืžืชื ื™ืณ ื›ืœืœ ื’ื“ื•ืœ ืืžืจื• ื‘ืฉื‘ืช ื›ืœ ื”ืฉื•ื›ื— ืขื™ืงืจ ืฉื‘ืช ื•ืขืฉื” ืžืœืื›ื•ืช ื”ืจื‘ื” ื‘ืฉื‘ืชื•ืช ื”ืจื‘ื” ืื™ื ื• ื—ื™ื™ื‘ ืืœื ื—ื˜ืืช ืื—ืช ื”ื™ื•ื“ืข ืขื™ืงืจ ืฉื‘ืช ื•ืขืฉื” ืžืœืื›ื•ืช ื”ืจื‘ื” ื‘ืฉื‘ืชื•ืช ื”ืจื‘ื” ื—ื™ื™ื‘ ืขืœ ื›ืœ ืฉื‘ืช ื•ืฉื‘ืช ื”ื™ื•ื“ืข ืฉื”ื•ื ืฉื‘ืช ื•ืขืฉื” ืžืœืื›ื•ืช ื”ืจื‘ื” ื‘ืฉื‘ืชื•ืช ื”ืจื‘ื” ื—ื™ื™ื‘ ืขืœ ื›ืœ

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.

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the refuah shleima of Naama bat Yael Esther.

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

ืœืืฉืชื ืชื™ืœืชื ืœื™ื™ืชื™ ืฉื‘ืขื” ืกื™ืœื•ื™ ืžืฉื‘ืขื” ื“ื™ืงืœื™ ื•ืฉื‘ืขื” ืฆื™ื‘ื™ ืžืฉื‘ืขื” ื›ืฉื•ืจื™ ื•ืฉื‘ืขื” ืกื™ื›ื™ ืžืฉื‘ืขื” ื’ืฉื•ืจื™ ื•ืฉื‘ืขื” ืงื˜ื™ืžื™ ืžืฉื‘ืขื” ืชื ื•ืจื™ ื•ืฉื‘ืขื” ืขืคืจื™ ืžืฉื‘ืขื” ืกื ืจื™ ื•ืฉื‘ืขื” ื›ื•ืคืจื™ ืžืฉื‘ืขื” ืืจื‘ื™ ื•ืฉื‘ืขื” ื‘ื•ื ื™ ื›ืžื•ื ื™ ื•ืฉื‘ืขื” ื‘ื™ื ื™ ืžื“ื™ืงื ื ื“ื›ืœื‘ื ืกื‘ื ื•ืœืฆื™ื™ืจื™ื ื”ื• ื‘ื—ืœืœื ื“ื‘ื™ ืฆื•ืืจื ื‘ื ื™ืจื ื‘ืจืงื

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.

ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ืœืืฉืชื ืฆืžื™ืจืชื ืœื™ืฉืงืœ ืกื›ื™ื ื ื“ื›ื•ืœื ืคืจื–ืœื ื•ืœื™ื–ืœ ืœื”ื™ื›ื ื“ืื™ื›ื ื•ื•ืจื“ื™ื ื ื•ืœื™ืงื˜ืจ ื‘ื™ื” ื ื™ืจื ื‘ืจืงื

Rabbi Yoแธฅanan 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.

ื™ื•ืžื ืงืžื ืœื™ื—ืจื•ืง ื‘ื™ื” ืคื•ืจืชื ื•ืœื™ืžื ื•ื™ืจื ืžืœืืš ื”ืณ ืืœื™ื• ื•ื’ื•ืณ ืœืžื—ืจ ืœื™ื—ืจื•ืง ื‘ื™ื” ืคื•ืจืชื ื•ืœื™ืžื ื•ื™ืืžืจ ืžืฉื” ืืกืจื” ื ื ื•ืืจืื” ืœืžื—ืจ ืœื™ื—ืจื•ืง ื‘ื™ื” ืคื•ืจืชื ื•ืœื™ืžื ื•ื™ืจื ื”ืณ ื›ื™ ืกืจ ืœืจืื•ืช ื•ื’ื•ืณ

On the first day, let him carve the bush a little, and recite: โ€œAnd 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 consumedโ€ (Exodus 3:2). On the following day, let him carve the bush a little more and recite: โ€œAnd Moses said: I will turn aside now, and see this great sight, why the bush is not burnedโ€ (Exodus 3:3). On the following day, let him carve the bush a little more and recite: โ€œAnd 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 amโ€ (Exodus 3:4).

ืืžืจ ืœื™ื” ืจื‘ ืื—ื ื‘ืจื™ื” ื“ืจื‘ื ืœืจื‘ ืืฉื™ ื•ืœื™ืžื ื•ื™ืืžืจ ืืœ ืชืงืจื‘ ื”ืœื ื•ื’ื•ืณ ืืœื ืœื™ื•ืžื ืงืžื ืœื™ืžื ื•ื™ืจื ืžืœืืš ื”ืณ ืืœื™ื• ื•ื’ื•ืณ ื•ื™ืืžืจ ืžืฉื” ื•ื’ื•ืณ ื•ืœืžื—ืจ ืœื™ืžื ื•ื™ืจื ื”ืณ ื›ื™ ืกืจ ืœืจืื•ืช ื•ืœืžื—ืจ ื•ื™ืืžืจ (ื”ืณ) ืืœ ืชืงืจื‘ ื”ืœื

Rav Aแธฅa, son of Rava, said to Rav Ashi: And let him say: โ€œAnd the Lord said: Do not come close, take off your shoes from your feet, for the place on which you stand is holy groundโ€ (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: โ€œAnd 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,โ€ as well as, โ€œAnd Moses said: I will turn aside now and see.โ€ And on the following day, let him recite: โ€œAnd the Lord saw that he turned aside to see.โ€ And on the following day, let him recite: โ€œAnd the Lord said: Do not come close, take off your shoes from your feet, for the place on which you stand is holy groundโ€ (Exodus 3:5).

ื•ื›ื™ ืคืกืง ืœื™ื” ืœื™ืชืชื™ื” ื•ืœืคืกืงื™ ื•ืœื™ืžื ื”ื›ื™ ื”ืกื ื” ื”ืกื ื” ืœืื• ืžืฉื•ื ื“ื’ื‘ื™ื”ืช ืžื›ืœ ืื™ืœื ื™ ืืฉืจื™ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืฉื›ื™ื ืชื™ื” ืขืœืš ืืœื ืžืฉื•ื ื“ืžื™ื™ื›ืช ืžื›ืœ ืื™ืœื ื™ ืืฉืจื™ ืงื•ื“ืฉื ื‘ืจื™ืš ื”ื•ื ืฉื›ื™ื ืชื™ื” ืขืœืš ื•ื›ื™ ื”ื™ื›ื™ ื“ื—ืžื™ืชื™ื” ืืฉืชื ืœื—ื ื ื™ื” ืžื™ืฉืืœ ื•ืขื–ืจื™ื” ื•ืขืจื™ืงืช ืžืŸ ืงื“ืžื•ื”ื™ ื›ืŸ ืชื—ืžื™ื ื™ื” ืืฉืชื ืœืคืœื•ื ื™ ื‘ืจ ืคืœื•ื ื™ืช ื•ืชื™ืขืจื•ืง ืžืŸ ืงื“ืžื•ื”ื™

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.

ืœืกื™ืžื˜ื ืœื™ืžื ื”ื›ื™ ื‘ื– ื‘ื–ื™ื™ื” ืžืก ืžืกื™ื™ื ื›ืก ื›ืกื™ื™ื” ืฉืจืœืื™ ื•ืืžืจืœืื™ ืืœื™ืŸ ืžืœืื›ื™ ื“ืื™ืฉืชืœื—ื• ืžืืจืขื ื“ืกื“ื•ื ื•ืœืืกืื” ืฉื—ื™ื ื ื›ืื™ื‘ื™ืŸ ื‘ื–ืš ื‘ื–ื™ืš ื‘ื–ื‘ื–ื™ืš ืžืกืžืกื™ืš ื›ืžื•ืŸ ื›ืžื™ืš ืขื™ื ื™ืš ื‘ื™ืš ืขื™ื ืš ื‘ื™ืš ืืชืจื™ืš ื‘ืš ื–ืจืขื™ืš ื›ืงืœื•ื˜ ื•ื›ืคืจื“ื” ื“ืœื ืคืจื” ื•ืœื ืจื‘ื™ื ื›ืš ืœื ืชืคืจื” ื•ืœื ืชืจื‘ื” ื‘ื’ื•ืคื™ื” ื“ืคืœื•ื ื™ ื‘ืจ ืคืœื•ื ื™ืช

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 boilsโ€™, 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.

ืœื›ื™ืคื” ืœื™ืžื ื”ื›ื™ ื—ืจื‘ ืฉืœื•ืคื” ื•ืงืœืข ื ื˜ื•ืฉื” ืœื ืฉืžื™ื” ื™ื•ื›ื‘ ื—ื•ืœื™ืŸ ืžื›ืื•ื‘ื™ืŸ

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.

ืœืฉื™ื“ื ืœื™ืžื ื”ื›ื™ ื”ื•ื™ืช ื“ืคืงื™ืง ื“ืคืงื™ืง ื”ื•ื™ืช ืœื™ื˜ื ืชื‘ื•ืจ ื•ืžืฉื•ืžืช ื‘ืจ ื˜ื™ื˜ ื‘ืจ ื˜ืžื ื‘ืจ ื˜ื™ื ื ื›ืฉืžื’ื– ืžืจื™ื’ื– ื•ืื™ืกื˜ืžืื™

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.

ืœืฉื™ื“ื ื“ื‘ื™ืช ื”ื›ืกื ืœื™ืžื ื”ื›ื™ ืืงืจืงืคื™ ื“ืืจื™ ื•ืืื•ืกื™ ื“ื’ื•ืจื™ื™ืชื ืืฉื›ื—ืชื•ืŸ ืœืฉื™ื“ืื™ ื‘ืจ ืฉื™ืจื™ืงื ืคื ื“ื ื‘ืžื™ืฉืจื ื“ื›ืจืชื™ ื—ื‘ื˜ื™ื” ื‘ืœื•ืขื ื“ื—ืžืจื ื—ื˜ืจืชื™ื”:

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.

ื•ื‘ื ื™ ืžืœื›ื™ื ื‘ื–ื’ื™ืŸ: ืžืืŸ ืชื ื ืืžืจ ืจื‘ื™ ืื•ืฉืขื™ื ืจื‘ื™ ืฉืžืขื•ืŸ ื”ื™ื ื“ืืžืจ ื›ืœ ื™ืฉืจืืœ ื‘ื ื™ ืžืœื›ื™ื ื”ื ืจื‘ื ืืžืจ ื‘ืืจื™ื’ ื‘ื›ืกื•ืชื• ื•ื“ื‘ืจื™ ื”ื›ืœ:

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 tannaโ€™im, not merely the statement of Rabbi Shimon.

ืžืชื ื™ืณ ื™ื•ืฆืื™ืŸ ื‘ื‘ื™ืฆืช ื”ื—ืจื’ื•ืœ ื•ื‘ืฉืŸ ืฉื•ืขืœ ื•ื‘ืžืกืžืจ ืžืŸ ื”ืฆืœื•ื‘ ืžืฉื•ื ืจืคื•ืื” ื“ื‘ืจื™ ืจื‘ื™ ืžืื™ืจ ื•ื—ื›ืžื™ื ืื•ืกืจื™ืŸ ืืฃ ื‘ื—ื•ืœ ืžืฉื•ื ื“ืจื›ื™ ื”ืืžื•ืจื™:

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.

ื’ืžืณ ื™ื•ืฆืื™ืŸ ื‘ื‘ื™ืฆืช ื”ื—ืจื’ื•ืœ ื“ืขื‘ื“ื™ ืœืฉื™ื—ืœื ื•ื‘ืฉืŸ ืฉืœ ืฉื•ืขืœ ื“ืขื‘ื“ื™ ืœืฉื™ื ืชื ื“ื—ื™ื™ื ืœืžืืŸ ื“ื ื™ื™ื ื“ืžื™ืชื ืœืžืืŸ ื“ืœื ื ื™ื™ื: ื•ื‘ืžืกืžืจ ืžืŸ ื”ืฆืœื•ื‘: ื“ืขื‘ื“ื™ ืœื–ื™ืจืคื:

GEMARA: We learned in the mishna that in Rabbi Meirโ€™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: 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.

ืžืฉื•ื ืจืคื•ืื” ื“ื‘ืจื™ ืจื‘ื™ ืžืื™ืจ:

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.

ืื‘ื™ื™ ื•ืจื‘ื ื“ืืžืจื™ ืชืจื•ื™ื™ื”ื• ื›ืœ ื“ื‘ืจ ืฉื™ืฉ ื‘ื• ืžืฉื•ื ืจืคื•ืื” ืื™ืŸ ื‘ื• ืžืฉื•ื ื“ืจื›ื™ ื”ืืžื•ืจื™

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.

ื”ื ืื™ืŸ ื‘ื• ืžืฉื•ื ืจืคื•ืื” ื™ืฉ ื‘ื• ืžืฉื•ื ื“ืจื›ื™ ื”ืืžื•ืจื™ ื•ื”ืชื ื™ื ืื™ืœืŸ ืฉืžืฉื™ืจ ืคื™ืจื•ืชื™ื• ืกื•ืงืจื• (ื•ืฆื•ื‘ืข ืื•ืชื•) ื‘ืกื™ืงืจื ื•ื˜ื•ืขื ื• ื‘ืื‘ื ื™ื ื‘ืฉืœืžื ื˜ื•ืขื ื• ื‘ืื‘ื ื™ื ื›ื™ ื”ื™ื›ื™ ื“ืœื™ื›ื—ื•ืฉ ื—ื™ืœื™ื” ืืœื ืกื•ืงืจื• ื‘ืกื™ืงืจื ืžืื™ ืจืคื•ืื” ืงืขื‘ื™ื“

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? Wasnโ€™t 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?

ื›ื™ ื”ื™ื›ื™ ื“ืœื™ื—ื–ื™ื™ื” ืื™ื ืฉื™ ื•ืœื™ื‘ืขื• ืขืœื™ื” ืจื—ืžื™ ื›ื“ืชื ื™ื ื•ื˜ืžื ื˜ืžื ื™ืงืจื ืฆืจื™ืš ืœื”ื•ื“ื™ืข ืฆืขืจื• ืœืจื‘ื™ื ื•ืจื‘ื™ื ื™ื‘ืงืฉื• ืขืœื™ื• ืจื—ืžื™ื ืืžืจ ืจื‘ื™ื ื ื›ืžืืŸ ืชืœื™ื ืŸ ื›ื•ื‘ืกื™ ื‘ื“ื™ืงืœื ื›ื™ ื”ืื™ ืชื ื

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: โ€œAnd 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, impureโ€ (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.

ืชื ื™ ืชื ื ื‘ืคืจืง ืืžื•ืจืื™ ืงืžื™ื” ื“ืจื‘ื™ ื—ื™ื™ื ื‘ืจ ืื‘ื™ืŸ ืืžืจ ืœื™ื” ื›ื•ืœื”ื• ืื™ืช ื‘ื”ื• ืžืฉื•ื ื“ืจื›ื™ ื”ืืžื•ืจื™ ืœื‘ืจ ืžื”ื ื™ ืžื™ ืฉื™ืฉ ืœื• ืขืฆื ื‘ื’ืจื•ื ื• ืžื‘ื™ื ืžืื•ืชื• ื”ืžื™ืŸ ื•ืžื ื™ื— ืœื™ื” ืขืœ ืงื“ืงื“ื• ื•ืœื™ืžื ื”ื›ื™ ื—ื“ ื—ื“ ื ื—ื™ืช ื‘ืœืข ื‘ืœืข ื ื—ื™ืช ื—ื“ ื—ื“ ืื™ืŸ ื‘ื• ืžืฉื•ื ื“ืจื›ื™ ื”ืืžื•ืจื™

The tanna recited the chapter of the Tosefta discussing the actions of the Amorites before Rabbi แธคiyya bar Avin. Rabbi แธคiyya 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.

ืœืื“ืจื ืœื™ืžื ื”ื›ื™ ื ื ืขืฆืชื ื›ืžื—ื˜ ื ื ืขืœืชื ื›ืชืจื™ืก ืฉื™ื™ื ืฉื™ื™ื

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.

ื”ืื•ืžืจ ื’ื“ ื’ื“ื™ ื•ืกื ื•ืง ืœื ืืฉื›ื™ ื•ื‘ื•ืฉื›ื™ ื™ืฉ ื‘ื• ืžืฉื•ื ื“ืจื›ื™ ื”ืืžื•ืจื™ ืจื‘ื™ ื™ื”ื•ื“ื” ืื•ืžืจ ื’ื“ ืื™ื ื• ืืœื ืœืฉื•ืŸ ืขื‘ื•ื“ื” ื–ืจื” ืฉื ืืžืจ ื”ืขืจื›ื™ื ืœื’ื“ ืฉืœื—ืŸ

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: โ€œAnd 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 Meniโ€ (Isaiah 65:11). Gad gaddi is a form of prayer to an idol.

ื”ื•ื ื‘ืฉืžื” ื•ื”ื™ื ื‘ืฉืžื• ื™ืฉ ื‘ื• ืžืฉื•ื ื“ืจื›ื™ ื”ืืžื•ืจื™

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

ื“ื•ื ื• ื“ื ื™ ื™ืฉ ื‘ื• ืžืฉื•ื ื“ืจื›ื™ ื”ืืžื•ืจื™ ืจื‘ื™ ื™ื”ื•ื“ื” ืื•ืžืจ ืื™ืŸ ื“ืŸ ืืœื ืœืฉื•ืŸ ืขื‘ื•ื“ื” ื–ืจื” ืฉื ืืžืจ ื”ื ืฉื‘ืขื™ื ื‘ืืฉืžืช ืฉืžืจื•ืŸ ื•ืืžืจื• ื—ื™ ืืœื”ื™ืš ื“ืŸ

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: โ€œThey that swear by the sin of Samaria and say: As your god Dan livesโ€ (Amos 8:14).

ื”ืื•ืžืจ ืœืขื•ืจื‘ ืฆืจื— ื•ืœืขื•ืจื‘ืชื ืฉืจื™ืงื™ ื•ื”ื—ื–ื™ืจื™ ืœื™ ื–ื ื‘ื™ืš ืœื˜ื•ื‘ื” ื™ืฉ ื‘ื• ืžืฉื•ื ื“ืจื›ื™ ื”ืืžื•ืจื™

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.

ื”ืื•ืžืจ ืฉื—ื˜ื• ืชืจื ื’ื•ืœ ื–ื” ืฉืงืจื ืขืจื‘ื™ืช ื•ืชืจื ื’ื•ืœืช ืฉืงืจืื” ื’ื‘ืจื™ืช ื™ืฉ ื‘ื• ืžืฉื•ื ื“ืจื›ื™ ื”ืืžื•ืจื™

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.

ืืฉืชื” ื•ืื•ืชื™ืจ ืืฉืชื” ื•ืื•ืชื™ืจ ื™ืฉ ื‘ื• ืžืฉื•ื ื“ืจื›ื™ ื”ืืžื•ืจื™

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.

ื”ืžื‘ืงืขืช ื‘ื™ืฆื™ื ื‘ื›ื•ืชืœ (ื•ื”ื˜ื—) ื‘ืคื ื™ ื”ืืคืจื•ื—ื™ื ื™ืฉ ื‘ื• ืžืฉื•ื ื“ืจื›ื™ ื”ืืžื•ืจื™

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.

ื•ื”ืžื’ื™ืก ื‘ืคื ื™ ืืคืจื•ื—ื™ื ื™ืฉ ื‘ื• ืžืฉื•ื ื“ืจื›ื™ ื”ืืžื•ืจื™

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.

ื”ืžืจืงื“ืช ื•ื”ืžื•ื ื” ืฉื‘ืขื™ื ื•ืื—ื“ ืืคืจื•ื—ื™ืŸ ื‘ืฉื‘ื™ืœ ืฉืœื ื™ืžื•ืชื• ื™ืฉ ื‘ื• ืžืฉื•ื ื“ืจื›ื™ ื”ืืžื•ืจื™

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

ื”ืžืจืงื“ืช ืœื›ื•ืชื— ื•ื”ืžืฉืชืงืช ืœืขื“ืฉื™ื ื•ื”ืžืฆื•ื•ื—ืช ืœื’ืจื™ืกื™ืŸ ื™ืฉ ื‘ื• ืžืฉื•ื ื“ืจื›ื™ ื”ืืžื•ืจื™

A woman who dances to ensure that the kutaแธฅ, 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.

ื”ืžืฉืชื ืช ื‘ืคื ื™ ืงื“ื™ืจืชื” ื‘ืฉื‘ื™ืœ ืฉืชืชื‘ืฉืœ ืžื”ืจื” ื™ืฉ ื‘ื• ืžืฉื•ื ื“ืจื›ื™ ื”ืืžื•ืจื™

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.

ืื‘ืœ ื ื•ืชื ื™ืŸ ืงื™ืกื ืฉืœ ืชื•ืช ื•ืฉื‘ืจื™ ื–ื›ื•ื›ื™ืช ื‘ืงื“ื™ืจื” ื‘ืฉื‘ื™ืœ ืฉืชืชื‘ืฉืœ ืžื”ืจื” ื•ื—ื›ืžื™ื ืื•ืกืจื™ืŸ ื‘ืฉื‘ืจื™ ื–ื›ื•ื›ื™ืช ืžืคื ื™ ื”ืกื›ื ื”

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.

ืชื ื• ืจื‘ื ืŸ ื ื•ืชื ื™ืŸ ื‘ื•ืœ ืฉืœ ืžืœื— ืœืชื•ืš ื”ื ืจ ื‘ืฉื‘ื™ืœ ืฉืชืื™ืจ ื•ืชื“ืœื™ืง ื•ื ื•ืชื ื™ืŸ ื˜ื™ื˜ ื•ื—ืจืกื™ืช ืชื—ืช ื”ื ืจ ื‘ืฉื‘ื™ืœ ืฉืชืžืชื™ืŸ ื•ืชื“ืœื™ืง

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.

ืืžืจ ืจื‘ ื–ื•ื˜ืจื ื”ืื™ ืžืืŸ ื“ืžื™ื›ืกื™ ืฉืจื’ื ื“ืžืฉื—ื ื•ืžื’ืœื™ ื ืคื˜ื ืงืขื‘ืจ ืžืฉื•ื ื‘ืœ ืชืฉื—ื™ืช

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.

ื—ืžืจื ื•ื—ื™ื™ ืœืคื•ื ืจื‘ื ืŸ ืื™ืŸ ื‘ื• ืžืฉื•ื ื“ืจื›ื™ ื”ืืžื•ืจื™ ืžืขืฉื” ื‘ืจื‘ื™ ืขืงื™ื‘ื ืฉืขืฉื” ืžืฉืชื” ืœื‘ื ื• ื•ืขืœ ื›ืœ ื›ื•ืก ื•ื›ื•ืก ืฉื”ื‘ื™ื ืืžืจ ื—ืžืจื ื•ื—ื™ื™ ืœืคื•ื ืจื‘ื ืŸ ื—ื™ื™ ื•ื—ืžืจื ืœืคื•ื ืจื‘ื ืŸ ื•ืœืคื•ื ืชืœืžื™ื“ื™ื”ื•ืŸ:

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.

ื”ื“ืจืŸ ืขืœืš ื‘ืžื” ืืฉื”

 

ืžืชื ื™ืณ ื›ืœืœ ื’ื“ื•ืœ ืืžืจื• ื‘ืฉื‘ืช ื›ืœ ื”ืฉื•ื›ื— ืขื™ืงืจ ืฉื‘ืช ื•ืขืฉื” ืžืœืื›ื•ืช ื”ืจื‘ื” ื‘ืฉื‘ืชื•ืช ื”ืจื‘ื” ืื™ื ื• ื—ื™ื™ื‘ ืืœื ื—ื˜ืืช ืื—ืช ื”ื™ื•ื“ืข ืขื™ืงืจ ืฉื‘ืช ื•ืขืฉื” ืžืœืื›ื•ืช ื”ืจื‘ื” ื‘ืฉื‘ืชื•ืช ื”ืจื‘ื” ื—ื™ื™ื‘ ืขืœ ื›ืœ ืฉื‘ืช ื•ืฉื‘ืช ื”ื™ื•ื“ืข ืฉื”ื•ื ืฉื‘ืช ื•ืขืฉื” ืžืœืื›ื•ืช ื”ืจื‘ื” ื‘ืฉื‘ืชื•ืช ื”ืจื‘ื” ื—ื™ื™ื‘ ืขืœ ื›ืœ

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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