## Shabbat Daf 67a

###### Shabbat 67a:1
[Shabbat 67a:1](https://torahapp.org/share/book/Shabbat/r/67a:1)

לְאִשָּׁתָא תִּילְתָּא — לַיְיתֵי שִׁבְעָה סִילְוֵי מִשִּׁבְעָה דִּיקְלֵי, וְשִׁבְעָה צִיבֵי מִשִּׁבְעָה כְּשׁוּרֵי, וְשִׁבְעָה סִיכֵּי מִשִּׁבְעָה גְּשׁוּרֵי, וְשִׁבְעָה קִיטְמֵי מִשִּׁבְעָה תַּנּוּרֵי, וְשִׁבְעָה עַפְרֵי מִשִּׁבְעָה סֻנְרֵי, וְשִׁבְעָה כּוּפְרֵי מִשִּׁבְעָה אַרְבֵי, וְשִׁבְעָה בּוּנֵי כַּמּוֹנֵי, וְשִׁבְעָה בִּינֵי מִדִּיקְנָא דְכַלְבָּא סָבָא, וְלִצְיְירִינְהוּ בַּחֲלָלָא דְבֵי צַוְּארָא בְּנִירָא בַּרְקָא.

**William Davidson Edition - English:**
**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.**


###### Shabbat 67a:2
[Shabbat 67a:2](https://torahapp.org/share/book/Shabbat/r/67a:2)

אָמַר רַבִּי יוֹחָנָן: לְאִשָּׁתָא צְמִירְתָּא — לִישְׁקֹל סַכִּינָא דְּכוּלֵּהּ פַּרְזְלָא, וְלֵיזִיל לְהֵיכָא דְּאִיכָּא וַורְדִּינָא, וְלִיקְטַר בֵּיהּ נִירָא בַּרְקָא.

**William Davidson Edition - English:**
**Rabbi Yoḥanan 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.**


###### Shabbat 67a:3
[Shabbat 67a:3](https://torahapp.org/share/book/Shabbat/r/67a:3)

יוֹמָא קַמָּא, לִיחְרוֹק בֵּיהּ פּוּרְתָּא וְלֵימָא: ״וַיֵּרָא מַלְאַךְ ה׳ אֵלָיו וְגוֹ׳״. לִמְחַר, לִיחְרוֹק בֵּיהּ פּוּרְתָּא וְלֵימָא: ״וַיֹּאמֶר מֹשֶׁה אָסֻרָה נָּא וְאֶרְאֶה״. לִמְחַר, לִיחְרוֹק בֵּיהּ פּוּרְתָּא וְלֵימָא: ״וַיַּרְא ה׳ כִּי סָר לִרְאוֹת וְגוֹ׳״.

**William Davidson Edition - English:**
On **the first day, let him carve** the bush **a little, and recite: “And 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” (Exodus 3:2). **On the following day, let him carve** the bush **a little** more **and recite: “And Moses said: I will turn aside now, and see** this great sight, why the bush is not burned” (Exodus 3:3). **On the following day, let him carve** the bush **a little** more **and recite: “And 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” (Exodus 3:4).


###### Shabbat 67a:4
[Shabbat 67a:4](https://torahapp.org/share/book/Shabbat/r/67a:4)

אֲמַר לֵיהּ רַב אַחָא בְּרֵיהּ דְּרָבָא לְרַב אָשֵׁי, וְלֵימָא: ״וַיֹּאמֶר אַל תִּקְרַב הֲלֹם וְגוֹ׳״? אֶלָּא לְיוֹמָא קַמָּא, לֵימָא: ״וַיֵּרָא מַלְאַךְ ה׳ אֵלָיו וְגוֹ׳ וַיֹּאמֶר מֹשֶׁה וְגוֹ׳״, וְלִמְחַר, לֵימָא: ״וַיַּרְא ה׳ כִּי סָר לִרְאוֹת״, וְלִמְחַר: ״וַיֹּאמֶר ה׳ אַל תִּקְרַב הֲלֹם״.

**William Davidson Edition - English:**
**Rav Aḥa, son of Rava, said to Rav Ashi: And let him say: “And the Lord said: Do not come close,** 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. **Rather, on the first day, let him recite** the first two verses: **“And 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,” as well as, **“And Moses said:** I will turn aside now and see.” **And on the following day, let him recite: “And the Lord saw that he turned aside to see.” And on the following day,** let him recite: **“And the Lord said: Do not come close,** take off your shoes from your feet, for the place on which you stand is holy ground” (Exodus 3:5).


###### Shabbat 67a:5
[Shabbat 67a:5](https://torahapp.org/share/book/Shabbat/r/67a:5)

וְכִי פָּסֵק לֵיהּ, לִיתַתֵּיהּ וְלִיפְסְקֵיהּ וְלֵימָא הָכִי: ״הַסְּנֶה הַסְּנֶה! לָאו מִשּׁוּם דִּגְבִיהַתְּ מִכׇּל אִילָנֵי אַשְׁרִי קוּדְשָׁא בְּרִיךְ הוּא שְׁכִינְתֵּיהּ עֲלָךְ, אֶלָּא מִשּׁוּם דְּמָיְיכַתְּ מִכׇּל אִילָנֵי אַשְׁרִי קוּדְשָׁא בְּרִיךְ הוּא שְׁכִינְתֵּיהּ עֲלָךְ. וְכִי הֵיכִי דַּחֲמִיתֵיהּ אִשָּׁתָא לַחֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה וַעֲרַקַת מִן קֳדָמוֹהִי, כֵּן תִּחְמֵינֵיהּ אִשָּׁתָא לִפְלוֹנִי בַּר פְּלוֹנִית וְתִיעְרוֹק מִן קֳדָמוֹהִי״.

**William Davidson Edition - English:**
**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.**


###### Shabbat 67a:6
[Shabbat 67a:6](https://torahapp.org/share/book/Shabbat/r/67a:6)

לְסִימְטָא, לֵימָא הָכִי: ״בַּז, בַּזְיָיה, מַס, מַסְיָיא, כַּס, כַּסְיָיה, שִׁרְלַאי, וַאֲמַרְלַאי, אִלֵּין מַלְאֲכֵי דְּאִישְׁתְּלַחוּ מֵאַרְעָא דִסְדוֹם וּלְאַסָּאָה שְׁחִינָא כְּאִיבִין, בְּזָךְ, בַּזַיִךְ, בַּזְבְּזִיךְ, מַסְמְסִיךְ, כַּמּוֹן, כָּמִיךְ, עֵינִיךְ בִּיךְ, עֵינִיךְ בִּיךְ, אַתְרִיךְ בִּיךְ, זַרְעִיךְ כְּקָלוּט וּכְפִרְדָּה דְּלָא פָּרָה וְלָא רָבְיָא, כָּךְ לָא תִּפְרֵה וְלָא תִּרְבֵּה בְּגוּפֵיהּ דִּפְלוֹנִי בַּר פְּלוֹנִית״.

**William Davidson Edition - English:**
**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’, **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.**


###### Shabbat 67a:7
[Shabbat 67a:7](https://torahapp.org/share/book/Shabbat/r/67a:7)

לְכִיפָּה, לֵימָא הָכִי: ״חֶרֶב שְׁלוּפָה וְקֶלַע נְטוּשָׁה לָא שְׁמֵיהּ יוֹכַב חוֹלִין מַכְאוֹבִין״.

**William Davidson Edition - English:**
**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.**


###### Shabbat 67a:8
[Shabbat 67a:8](https://torahapp.org/share/book/Shabbat/r/67a:8)

לְשֵׁידָא, לֵימָא הָכִי: ״הֲוֵית דִּפְקִיק, דִּפְקִיק הֲוֵית, לִיט תְּבִיר וּמְשׁוּמָּת בַּר טִיט בַּר טָמֵא בַּר טִינָא, כְּשַׁמְגַּז מְרִיגַז וְאִיסְטְמַאי״.

**William Davidson Edition - English:**
**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.**


###### Shabbat 67a:9
[Shabbat 67a:9](https://torahapp.org/share/book/Shabbat/r/67a:9)

לְשֵׁידָא דְּבֵית הַכִּסֵּא, לֵימָא הָכִי: ״אַקַּרְקָפֵי דַאֲרִי וְאַאוֹסֵי דְגוּרַיְיתָא אַשְׁכַּחְתּוּן לְשֵׁידַאי בַּר שְׁרִיקָא פַּנְדָּא, בְּמֵישָׁרָא דְכַרָּתֵי חֲבַטְתֵּיהּ, בְּלוֹעָא דַחֲמָרָא חֲטַרְתֵּיהּ״.

**William Davidson Edition - English:**
**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.**


###### Shabbat 67a:10
[Shabbat 67a:10](https://torahapp.org/share/book/Shabbat/r/67a:10)

וּבְנֵי מְלָכִים בְּזֹגִין. מַאן תַּנָּא? אָמַר רַבִּי אוֹשַׁעְיָא: רַבִּי שִׁמְעוֹן הִיא, דְּאָמַר: כׇּל יִשְׂרָאֵל בְּנֵי מְלָכִים הֵם. רָבָא אָמַר: בְּאָרִיג בִּכְסוּתוֹ, וְדִבְרֵי הַכֹּל.

**William Davidson Edition - English:**
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’im*, not merely the statement of Rabbi Shimon.


###### Shabbat 67a:11
[Shabbat 67a:11](https://torahapp.org/share/book/Shabbat/r/67a:11)

**מַתְנִי׳** יוֹצְאִין בְּבֵיצַת הַחַרְגּוֹל וּבְשֵׁן שׁוּעָל וּבְמַסְמֵר מִן הַצָּלוּב, מִשּׁוּם רְפוּאָה — דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹסְרִין אַף בַּחוֹל, מִשּׁוּם דַּרְכֵי הָאֱמוֹרִי.

**William Davidson Edition - English:**
**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.


###### Shabbat 67a:12
[Shabbat 67a:12](https://torahapp.org/share/book/Shabbat/r/67a:12)

**גְּמָ׳** יוֹצְאִין בְּבֵיצַת הַחַרְגּוֹל — דְּעָבְדִי לְשִׁיחְלָא. וּבְשֵׁן שֶׁל שׁוּעָל — דְּעָבְדִי לְשִׁינְתָּא. דְּחַיָּיא — לְמַאן דְּנָיֵים. דְּמִיתָא — לְמַאן דְּלָא נָיֵים. וּבְמַסְמֵר מִן הַצָּלוּב — דְּעָבְדִי לְזִירְפָּא.

**William Davidson Edition - English:**
**GEMARA:** 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: **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.**


###### Shabbat 67a:13
[Shabbat 67a:13](https://torahapp.org/share/book/Shabbat/r/67a:13)

מִשּׁוּם רְפוּאָה — דִּבְרֵי רַבִּי מֵאִיר.

**William Davidson Edition - English:**
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.**


###### Shabbat 67a:14
[Shabbat 67a:14](https://torahapp.org/share/book/Shabbat/r/67a:14)

אַבָּיֵי וְרָבָא דְּאָמְרִי תַּרְוַיְיהוּ: כׇּל דָּבָר שֶׁיֵּשׁ בּוֹ מִשּׁוּם רְפוּאָה אֵין בּוֹ מִשּׁוּם דַּרְכֵי הָאֱמוֹרִי.

**William Davidson Edition - English:**
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.


###### Shabbat 67a:15
[Shabbat 67a:15](https://torahapp.org/share/book/Shabbat/r/67a:15)

הָא אֵין בּוֹ מִשּׁוּם רְפוּאָה יֵשׁ בּוֹ מִשּׁוּם דַּרְכֵי הָאֱמוֹרִי? וְהָתַנְיָא: אִילָן שֶׁמַּשִּׁיר פֵּירוֹתָיו סוֹקְרוֹ וְצוֹבֵעַ אוֹתוֹ בְּסִיקְרָא וְטוֹעֲנוֹ בַּאֲבָנִים. בִּשְׁלָמָא טוֹעֲנוֹ בַּאֲבָנִים, כִּי הֵיכִי דְּלִיכְחוֹשׁ חֵילֵיהּ. אֶלָּא סוֹקְרוֹ בְּסִיקְרָא מַאי רְפוּאָה קָעָבֵיד?

**William Davidson Edition - English:**
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’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?


###### Shabbat 67a:16
[Shabbat 67a:16](https://torahapp.org/share/book/Shabbat/r/67a:16)

כִּי הֵיכִי דְּלִיחְזְיוּהּ אִינָשֵׁי וְלִיבְעוֹ עֲלֵיהּ רַחֲמֵי. כִּדְתַנְיָא: ״וְטָמֵא טָמֵא יִקְרָא״. צָרִיךְ לְהוֹדִיעַ צַעֲרוֹ לְרַבִּים, וְרַבִּים יְבַקְּשׁוּ עָלָיו רַחֲמִים. אָמַר רָבִינָא: כְּמַאן תָּלֵינַן כּוּבְסֵי בְּדִיקְלָא — כִּי הַאי תַּנָּא.

**William Davidson Edition - English:**
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: “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 **and will cry: Impure, impure”** (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.


###### Shabbat 67a:17
[Shabbat 67a:17](https://torahapp.org/share/book/Shabbat/r/67a:17)

תָּנֵי תַּנָּא בְּפֶרֶק אֱמוֹרָאֵי קַמֵּיהּ דְּרַבִּי חִיָּיא בַּר אָבִין. אֲמַר לֵיהּ: כּוּלְּהוּ אִית בְּהוּ מִשּׁוּם דַּרְכֵי הָאֱמוֹרִי, לְבַר מֵהָנֵי: מִי שֶׁיֵּשׁ לוֹ עֶצֶם בִּגְרוֹנוֹ מֵבִיא מֵאוֹתוֹ הַמִּין וּמַנִּיחַ לֵיהּ עַל קׇדְקֳדוֹ, וְלֵימָא הָכִי: ״חַד חַד נָחֵית בָּלַע, בָּלַע נָחֵית חַד חַד״, אֵין בּוֹ מִשּׁוּם דַּרְכֵי הָאֱמוֹרִי.

**William Davidson Edition - English:**
**The *tanna* recited the chapter of** the *Tosefta* discussing the actions of **the Amorites before Rabbi Ḥiyya bar Avin.** Rabbi Ḥiyya 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.**


###### Shabbat 67a:18
[Shabbat 67a:18](https://torahapp.org/share/book/Shabbat/r/67a:18)

לְאִדְּרָא לֵימָא הָכִי: ״נִנְּעַצְתָּא כְּמַחַט, נִנְעַלְּתָא כִּתְרִיס, שַׁיָּיא שַׁיָּיא״.

**William Davidson Edition - English:**
**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.**