healer

In that day shall he swear, saying, I will not be an healer; for in my house is neither bread nor clothing: make me not a ruler of the people.

As long then as the former time endured, He permitted us to be borne along by unruly impulses, being drawn away by the desire of pleasure and various lusts. This was not that He at all delighted in our sins, but that He simply endured them; nor that He approved the time of working iniquity which then was, but that He sought to form a mind conscious of righteousness, so that being convinced in that time of our unworthiness of attaining life through our own works, it should now, through the kindness of God, be vouchsafed to us; and having made it manifest that in ourselves we were unable to enter into the kingdom of God, we might through the power of God be made able. But when our wickedness had reached its height, and it had been clearly shown that its reward, punishment and death, was impending over us; and when the time had come which God had before appointed for manifesting His own kindness and power, how the one love of God, through exceeding regard for men, did not regard us with hatred, nor thrust us away, nor remember our iniquity against us, but showed great long-suffering, and bore with us, He Himself took on Him the burden of our iniquities, He gave His own Son as a ransom for us, the holy One for transgressors, the blameless One for the wicked, the righteous One for the unrighteous, the incorruptible One for the corruptible, the immortal One for them that are mortal. For what other thing was capable of covering our sins than His righteousness? By what other one was it possible that we, the wicked and ungodly, could be justified, than by the only Son of God? O sweet exchange! O unsearchable operation! O benefits surpassing all expectation! that the wickedness of many should be hid in a single righteous One, and that the righteousness of One should justify many transgressors! Having therefore convinced us in the former time that our nature was unable to attain to life, and having now revealed the Saviour who is able to save even those things which it was [formerly] impossible to save, by both these facts He desired to lead us to trust in His kindness, to esteem Him our Nourisher, Father, Teacher, Counsellor, Healer, our Wisdom, Light, Honour, Glory, Power, and Life, so that we should not be anxious concerning clothing and food.

And when she said this, the tyrant came, and took hold of her garments, and said: O Nicanora, did I not leave you lying on the bed from your disease? Whence, then, have you found this power and strength, so as to be able to come to these magicians? Unless, then, you tell who is the healer, I shall punish you most severely. And Nicanora answered, and said: O rearer of tyrants, cast away from yourself this tyranny, and forget your wicked works, and abandon this temporary life, and put away vainglory, because it passes like a shadow: seek rather what is everlasting, and take away from yourself the beastly and impious work of base desire, and reject vain intercourse, which is the husbandry of death, the dark prison; and overturn the middle wall of corruption, and prepare for yourself a life chaste and spotless, that we may altogether live in sanctity. If, then, you wish me to remain with you, I will live with you in continence.

Lf the priest consecrate oil for the healing of those who suffer, let him say thus, quietly placing the vessel before the altar: O Lord God, who hast bestowed upon us the Spirit, the Paraclete the Lord, the saving and unshaken Name, which is hidden from the foolish but revealed unto the wise; O Christ, who didst sanctify us, and by Thy mercies dost make the servants whom Thou choosest wise with the wisdom that is Thine, who didst send the knowledge of Thy Spirit to us sinners by the holiness which is Thine, bestowing on us the power of the Spirit; who art the Healer of every sickness and of every suffering; who didst give the gift of healing to those who were counted worthy of this by Thee; send on this oil, which is the type of Thy fatness, the delivering [power] of Thy good compassion, that it may deliver those who labour and heal those who are sick, and sanctify those who return, when they approach to Thy faith; for Thou art mighty and [to be] praised for ever and ever. The people: Amen.

At early dawn let the bishop assemble the people, so that the service may be finished before the rising of the sun. When he saith the First Hymn of Praise, of the Dawn, the presbyters and deacons and the rest, the faithful also, [standing] close by, let him say thus: Praise to the Lord. And let the people say: It is meet and right. The bishop: It is meet and right that we should praise and laud and give thanks to Thee, who didst make all, ineffable God. Stretching forth our souls upward, we raise to Thee, O Lord, a hymn of praise for the morning,—to Thee who art all-wise, powerful, great in mercies, O God, the Confirmer and Raiser-up of our souls; we praise Thee, the Word who before the worlds wast begotten of the Father, and restest alone with Thy saints who art praised with the hymns of the archangels——Thee the Maker, who wast not made with hands, and who makest known holy things which are invisible, pure, and spotless——Thee who hast made known to us the hidden mysteries of wisdom, and didst promise to us immortal light; we lift up praise to Thee in pure holiness, we Thy servants, O Lord. And let the people say: We praise Thee, we bless Thee, we give thanks to Thee, O Lord; and we beseech Thee, O our God. Also [let] the bishop say: O God, the Begetter of light, the Principle of life, the Giver of knowledge, the Gift of grace, the Maker of souls, who makest things [that are] beautiful, the Giver of the Holy Ghost, the Treasure of Wisdom, and the Maker of good things, the Lord, the Teacher of holiness, who rulest the worlds by Thy will, the Receiver of pure prayers; we praise Thee, the Only-begotten Son, the First-born and Word of the Father, who didst bestow all Thy grace on us who call upon Thee, the Helper, and upon the Father who begat Thee; who hast an essence that cannot be injured, where neither moth nor worm doth corrupt; who givest to all that with all their heart trust in Thee those things which the angels have desired to behold; who art the Guardian of light eternal and [of] treasures incorruptible; who hast by the will of Thy Father shed light on the darkness which [is] in us; who from the depth hast raised us up to light; who hast given us life out of death, and bestowed upon us freedom out of slavery; who by the cross hast made us of the household of Thy Father, and by Thy gospel hast guided us to the heights of heaven, and hast comforted us by Thy prophets; who in Thine own Person hast made us of the household of God the Father of lights; grant us, O Lord, that we may praise Thee, our God, so that always with unceasing thanksgiving we may speak praises to Thee, we Thy servants, O Lord. The people: We praise Thee, we bless Thee, we give thanks to Thee, we beseech Thee, O our God. Let the bishop also say: We sing to Thee with our mouths this triple hymn of praise as a figure of Thy kingdom, O Son of God, who [art] by eternity; who [art] above all, with the Father; whom all creation praiseth, trembling with fear of Thy Spirit; at whom all nature trembleth in fear and [whom] every soul of the righteous blesseth; with whom all we have taken refuge; who hast made confusion, storms, [and] wind to cease from us; who hast been to us an haven of rest, and a place to flee unto from corruption; in whom we have hope of eternal salvation; who makest the peacefulness of fine weather for those who are buffeted on the seas and with the tempests; who in sicknesses art entreated and healest without price; who art with those that are shut up in prison; who hast loosed us from the bonds of death; [who art] the Comforter of the poor, and of those who mourn, and of those who have laboured and wearied themselves with the cross; who turnest away from us every menace; who for us hast reproved the craft of Satan; who drivest away his menaces, and givest us courage; who thrustest away all error from those that trust in Thee; whom the prophets and apostles praised secretly: we praise Thee, O Lord, we lift up to Thee a doxology, so that, having known Thee, we may rest in the habitations of life, doing Thy will alway. And grant to us, O Lord, to walk according to Thy commandments, and in mercy visit us all, both small and great, the prince and his people, the shepherd and his flock; for Thou, O Lord, art our God, and blessed and praised [is] Thy kingdom—Tthe kingdom] of the Father, and of the Son, and of the Holy Ghost, both before the worlds, and now and always, and for the ages, and for ever and ever without end. And let the people say: Amen. Let them sing psalms and four hymns of praise; one by Moses, and of Solomon, and of the other prophets. Thus: little singing-boys; two virgins; three deacons; three presbyters. And so let the hymn of praise be said by the bishop, or by one of the presbyters. Let wt be said thus: The grace of our Lord [be] with you all. And let the people say: And with thy spirit. And let the priest say: Also let us praise our Lord. And let the people say: Meetly and rightly. Let the priest say: Let your hearts be fixed. And let the people say: We have [them fixed] with the Lord. O Lord, the Father, the Giver of light, the Author of all power and of all spirits, the Sealer of eternal light, and the Guide of life, the Maker of felicity and immortality, who hast made us to pass through material darkness, and hast bestowed upon us immaterial light; who hast loosed the bonds of disobedience and crowned us with the faith which is Thine; who dost not keep far off from Thy servants, but art in them always; who dost not neglect those [souls] which with labour and in Thy fear beseech Thee; who knowest all things before they are thought, and searchest out all things before they are considered, and givest what Thou wilt give before we ask Thee; who art well pleased to hear those who with heart undoubting serve Thee, O King of the highest lights and the soldiery of heaven, who hearest the archangels when they praise Thee, and art pleased in them; Answer us, O Lord, we beseech Thee. Grant us with boldness [with] unceasing voice to praise Thee, to laud Thee, to lift up to Thee a doxology; so that being guarded by Thee and guided in light, we Thy servants, O Lord, may constantly praise Thee. The people: We praise Thee, we bless Thee, we give thanks to Thee, O Lord; and we beseech Thee, O our God. The priest: O Lord Jesus, hear us, O Holy One, who wast the Voice of the dumb and the irrational, the Strength of the paralysed, the Giver of light to the blind, the Guide of the lame, the Cleanser of the lepers, the Curer of material fluxes, the Healer of the deaf and dumb, the Reprover of death, the Tormentor of darkness, the Ray of light, and the Lamp that is not quenched, the Sun that is not darkened [and] resteth [not]; but who always givest light unto Thy saints; who hast established all things together for the good likeness of comeliness; who art the well-tempered Reason; who hast plainly given light to all; who art the Saviour of the sons of men, and the Converter of souls; who art the Provider of all things as is right, the Maker of the angels, who adornest all; the Thought of the Father; who didst found the worlds in prudence and wisdom, and didst establish them together; and wast sent from Thy eternal Father unto us; the Intelligence of the Spirit who may not be apprehended or understood, the Maker-known of things invisible; Thou art glorious, and Thy Name is Wonderful. Therefore we also, Thy servants, O Lord, give praise to Thee. The people: We praise Thee, we bless Thee, we give thanks to Thee, O Lord; we beseech Thee, O our Lord. The priest: We sing, O holy Lord, this threefold hymn of praise to Thee, who didst give us a faith in Thee which cannot be loosed, whereby Thou didst make us to conquer the bonds of death; who didst create upright minds in them that trust in Thee, that they might be gods; who by the Spirit didst give unto us to tread under foot all the power of the enemy that we may not profane those things which may not be profaned; who by Thy mediation hast made friendship for us with Thy Father. Answer us Thy servants, O Lord, [Thou] whom without ceasing we entreat, who at our supplication givest [us] power against the adversary; whom alway we ask, as [it were], for the overthrow of the Evil one; Hear us, O King Eternal; comfort the widows, help the orphans; pity and cleanse those who are possessed with unclean spirits, give wisdom to the unwise; convert those who go astray; deliver those who are in prison; guard us all, for Thou, O Lord, art our God; blessed and glorious is Thy kingdom. The people: Amen.

All Israel have a portion in the world to come, for it says, “Your people, all of them righteous, shall possess the land for ever; They are the shoot that I planted, my handiwork in which I glory” (Isaiah 60:21). And these are the ones who have no portion in the world to come: He who maintains that resurrection is not a biblical doctrine, that the torah was not divinely revealed, and an epikoros. Rabbi Akiva says: “Even one who reads non-canonical books and one who whispers [a charm] over a wound and says, “I will not bring upon you any of the diseases which i brought upon the Egyptians: for I the lord am you healer” (Exodus 15:26). Abba Shaul says: “Also one who pronounces the divine name as it is spelled.”

Rebbi Jeremiah said: 120 elders, among them more than 80 prophets, instituted this prayer. Why did they follow “the holy God” by “He Who favors with knowledge”? Because (Is. 29:23–24) “they sanctify the Holy One of Jacob” is followed by “and those of erring spirit will know insight.” “Knowledge” followed by “Repentance”, (Is. 6:10) “Makefat the heart of this people, make it hard of hearing and its eyes sticky, that it should not see with its eyes, nor hear with its ears, nor understand with its heart, because if it would repent then it would be healed.” “Repentance” by “Forgiveness”, (Is. 55:7) “He should return to the Lord that He would have mercy on him, and to our God because He forgives much.” “Forgiveness” by “Redemption”, (Ps. 103:2–3) “He Who forgives all your sins, He Who hears all your maladies, He Who redeems your soul from destruction.” Then he should say “Healer of the sick” before that. Rebbi Aḥa said: why did they institute “Redeemer of Israel” as the seventh benediction? To teach you that Israel will be redeemed only in a Seventh Year. Rebbi Jonah in the name of Rebbi Aḥa: (Ps. 126) “A song of ascent. When the Eternal will return the returnees of Zion” is the seventh song, to show you that Israel will be redeemed only in a Seventh Year. Rebbi Ḥiyya bar Abba said: Why did they institute “Healer of the sick” as the eighth benediction? That is for circumcision which is done on the eighth, following (Maleachi 2:5) “My covenant was with him: Life”. Rebbi Alexander said: Why did they institute “He Who blesses the years” as the ninth benediction? Corresponding to (Ps. 29:5) “The sound of the Eternal breaks cedars”, since in the future He will break all market manipulators. Rebbi Levi in the name of Rebbi Aḥa bar Ḥanina: Why did they follow “He Who blesses the years” by “Ingatherer of the dispersed of Israel”? Because of (Ez. 36:8) “you, mountains of Israel, sprout your branches and carry your fruits for my people Israel”, why? “because they will soon come.” When the dispersed are gathered in then justice will be done, the evildoers will succumb, and the just will be happy. It was stated: One includes the apostates and the wicked in “He Who subdues the evildoers”, the converts and the elders in “refuge of the just”, David in “Builder of Jerusalem”. (Hosea 3:5) “Then the children of Israel will repent, seek the Eternal, their God, and their king David.”

Rebbi Jeremiah said: 120 elders, among them more than 80 prophets, instituted this prayer. Why did they follow “the holy God” by “He Who favors with knowledge”? Because (Is. 29:23–24) “they sanctify the Holy One of Jacob” is followed by “and those of erring spirit will know insight.” “Knowledge” followed by “Repentance”, (Is. 6:10) “Makefat the heart of this people, make it hard of hearing and its eyes sticky, that it should not see with its eyes, nor hear with its ears, nor understand with its heart, because if it would repent then it would be healed.” “Repentance” by “Forgiveness”, (Is. 55:7) “He should return to the Lord that He would have mercy on him, and to our God because He forgives much.” “Forgiveness” by “Redemption”, (Ps. 103:2–3) “He Who forgives all your sins, He Who hears all your maladies, He Who redeems your soul from destruction.” Then he should say “Healer of the sick” before that. Rebbi Aḥa said: why did they institute “Redeemer of Israel” as the seventh benediction? To teach you that Israel will be redeemed only in a Seventh Year. Rebbi Jonah in the name of Rebbi Aḥa: (Ps. 126) “A song of ascent. When the Eternal will return the returnees of Zion” is the seventh song, to show you that Israel will be redeemed only in a Seventh Year. Rebbi Ḥiyya bar Abba said: Why did they institute “Healer of the sick” as the eighth benediction? That is for circumcision which is done on the eighth, following (Maleachi 2:5) “My covenant was with him: Life”. Rebbi Alexander said: Why did they institute “He Who blesses the years” as the ninth benediction? Corresponding to (Ps. 29:5) “The sound of the Eternal breaks cedars”, since in the future He will break all market manipulators. Rebbi Levi in the name of Rebbi Aḥa bar Ḥanina: Why did they follow “He Who blesses the years” by “Ingatherer of the dispersed of Israel”? Because of (Ez. 36:8) “you, mountains of Israel, sprout your branches and carry your fruits for my people Israel”, why? “because they will soon come.” When the dispersed are gathered in then justice will be done, the evildoers will succumb, and the just will be happy. It was stated: One includes the apostates and the wicked in “He Who subdues the evildoers”, the converts and the elders in “refuge of the just”, David in “Builder of Jerusalem”. (Hosea 3:5) “Then the children of Israel will repent, seek the Eternal, their God, and their king David.”

Rebbi Zeïra in the name of Rav Jeremiah, a private person has to mention the occasion on a public fast day. Where does he say it? Between “Redeemer of Israel” and “Healer of the sick.” What does he say? “Answer us, o Eternal, answer us in this time and season because we are in great trouble, do not hide Your presence from us, do not be oblivious to our supplications, because You, o Eternal, will answer in time of trouble, redeem and save in any time of distress. (Ps. 107.6) “They cried to the Eternal in their trouble, He led them out from their distress.” Praise to You, o Eternal, Answering in times of trouble. Rebbi Yannai ben Rebbi Ismael in the name of the House of Rebbi Yannai says: In “He Who hears prayer.”

Rebbi Jonah in the name of Rav: Even an individual who decreed a fast day on himself has to mention the occasion. Where does he say it? Rebbi Zeïra in the name of Rav Ḥuna: Similar to Friday night and Sabbath day. Rebbi Mani said: I, who did not check whether one follows Rav Jeremiah or Rebbi Yannai the son of Rebbi Ismael, went to the study hall and I heard: “Rav Ḥuna in the name of Rav: Even an individual who decreed a fast day on himself has to mention the occasion. Rebbi Yose objected that a baraitha disagrees: Every day one prays eighteen benedictions, including the night after Sabbath and the nights after Yom Kippur and after Public Fasts.” Since Rebbi Yose said, this baraita disagrees, it contradicts the statement: between “Redeemer of Israel” and “Healer of the sick.”

There (Sanhedrin 10:1) we have stated: The following have no part in the Future World: He who says there is no resurrection of the dead, that the Torah is not from Heaven, and the Epicurean. Rebbi Aqiba says, also he who reads apocryphal books. And he who recites magical spells over a wound and says (Ex. 15:26): “Any disease that I put upon Egypt I shall not put on you because I am the Eternal, your Healer.” Abba Saul says, also he who pronounces the Name by its letters. They added him who tears away the yoke, him who breaks the Covenant, and him who finds aspects in the Torah to those who have no part in the Future World. He who breaks the yoke is one who says the Torah is obligatory but I cannot stand it. He who breaks the Covenant is one who pulls himself a prepuce. He who finds aspects in the Torah is one who says that the Torah was not given from Heaven. But did we not state separately: “He who says that the Torah is not from Heaven?” Rebbi Ḥanania Entanayah stated before Rebbi Mana: That is one who publicly transgresses the words of the Torah in the manner of Joiakim, king of Judah, and his circle.

“What is an expert amulet? Any with which one healed, and repeated, and did it a third time.” Rebbi Abbahu in the name of Rebbi Joḥanan: A healer can be trusted when he says, with this expert amulet I healed, and repeated, and did it a third time. Rebbi Samuel in the name of Rebbi Zeˋira: If he healed one person he is trustworthy for one person, for two persons he is trustworthy for two persons, for three persons he is trustworthy for everybody.

Rebbi Abbahu in the name of Rebbi Joḥanan. Scurvy is dangerous. Rebbi Joḥanan had it; he was treated by the daughter of Domitianus of Tiberias. Friday evening he went up to her and asked her, will I need anything tomorrow? She said no, but if you need anything take date pits split and heated, some say of Nicolaus dates, skin of barley grain, and dry excrement of a baby, grind it and apply it; do not tell this to anybody. The next day he went up and preached it in public. She heard it and strangled herself; but some say that she converted. You understand from this three things. You understand that scurvy is dangerous. You understand that anything inside of the lips one heals. You understand what Rebbi Jacob bar Aḥa said in the name of Rebbi Joḥanan: If he was a professional healer it is permitted.

Rebbi Eleazar said, παρά βασιλέως ‘ο νόμος ʼάγραφος. Usually in the world a king of flesh and blood decides a decision. If he desires it, he keeps it. If he desires it, others keep it. But the Holy One, praise to Him, is not so but if He decides a decision He keeps it first. What is the reason? They have to keep My watch, I am the Eternal, I am He Who keeps the commandments of the Torah first. Rebbi Simon said, it is written, before white hairs you have to stand, and honor the presence of an elderly person, and to fear your God, I am the Eternal. I am He Who first stood before an elderly person. Rebbi Simon said, it is written: for who is a great people which has just laws and ordinances, etc. <For who is this great people that has God close to it.> Rebbi Ḥama ben Rebbi Ḥanina and Rebbi Hoshaia. One said, is there a people like this people? Usually in the world a person who knows that he will stand in trial dresses in black, wears black headdress, and lets his beard grow, since he does not know how his trial will end. But Israel are not so, but they wear white, wear white headdress, cut their beard, eat, and drink, and are happy. They know that the Holy One, praise to Him, will perform wonders for them. But the other one said, is there a people like this people? Usually in the world if the ruler says, the trial is today, but the robber says, tomorrow is the trial, whom does one listen to, not the ruler? But the Holy One, praise to Him, is not like this. If the Court said, today is New Year’s Day, the Holy One, praise to Him, says to the angels of service, put up the dais, [summon defenders, summon accusers, for My children said that today is New Year’s Day.] If the Court took counsel to transfer it to the next day, the Holy One, praise to Him, says to the angels of service, remove the dais, remove the defenders, remove the accusers, for My children took counsel to transfer to tomorrow. What is the reason? Certainly, it is a rule for Israel, a law of the God of Jacob. If it is not a rule for Israel, so to speak it is not a law for the God of Jacob. Rebbi Crispus in the name of Rebbi Joḥanan: In the past, the festive times of the Eternal, from then and onwards which You shall declare. Rebbi Ila said, if you declare them they are My festive times, otherwise they are not My festive times. Rebbi Simon said, it is written, great things You did, You, Eternal my God, Your wonders and intentions regarding us. In the past, great things You did; from then onwards, Your wonders and intentions regarding us. Rebbi <Joshua ben> Levi said, a parable of a king who had a watch; when his son came of age, he handed it to him. Rebbi Yose ben Ḥanina said, a parable of a king who had a watch-box; when his son came of age, he handed it to him. Rebbi Aḥa said, a parable of a king who had a ring; when his son came of age, he handed it to him. Rebbi Ḥiyya bar Abba said, a parable of a carpenter who had carpenter’s tools; when his son came of age, he handed them to him. Rebbi Isaac said, a parable of a king who had treasures; when his son came of age, he handed them to him. But the rabbis say, a parable of a healer who had a box of medicines; when his son came of age, he handed it to him.

MISHNAH: A father and son who saw the new moon should go; not that they could combine one with the other but that if one of them should be found disqualified the second one could team up with another person. Rebbi Simeon says, a father and his son and all relatives are qualified for the testimony of the new moon. Rebbi Yose said, it happened that that Tobias the healer saw the new moon in Jerusalem, he and his son and his freed slave. The Cohanim accepted him and his son and disqualified his slave; but when he came to the Court they accepted him and his slave but disqualified his son.

Rav Huna instructed the Head of the Dispersion to go out in a chair. Rav Ḥisda asked, was it not stated, one does not go out in a chair, whether men or women? Even a student of the Sages does not err in this matter, and Rebbi Huna erred? Rebbi Jeremiah instructed Bar Gerontios the healer to be carried on a sheet when going visiting the sick on the Sabbath. Miasha the grandson of Rebbi Joshua ben Levi was carried on a sheet when going preaching in public on the Sabbath. Rebbi Zeriqan said to Rebbi Ze`ira, when you go to the South, ask about this. It was asked from Rebbi Simon. Rebbi Simon told them in the name of Rebbi Joshua ben Levi, not only for the needs of the public but also for a possible need of the public. Example: Rebbi Eliezer, Rebbi Abba Mari, and Rebbi Mattaniah instructed {to bring} bread to Ursicinus on the Sabbath, for a possible need of the public.

Rebbi Ze`ira in the name of (Rebbi) <rav> Jeremiah, a private person has to mention the occasion on a public fast day. Where does he say it? Between “Redeemer of Israel” and “Healer of the sick.” What does he say? “Answer us, Eternal, answer us in this time and season because we are in great trouble, do not hide Your presence from us, do not be oblivious to our supplications, because You, Eternal, will answer in time of trouble, redeem and save in any time of distress. They cried to the Eternal in their trouble, He led them out from their distress. Praise to You, Eternal, Answering in times of trouble.” Rebbi Yannai ben Rebbi Ismael in the name <of the house of rebbi yannai says: in “he who hears prayer.”The Fifteenth benediction, place of all personal additions to the weekday prayers. <Rebbi Jonah> in the name of (Rebbi Simeon ben Laqish) <rav>: Even an individual who decreed a fast day on himself has to mention the occasion. Where does he say it? Rebbi Ze`ira in the name of Rav Ḥuna: Similar to Friday night and Sabbath day. Rebbi Mana said: I, who did not check whether one follows Rav Jeremiah or Rebbi Yannai the son of Rebbi Ismael, went to the study hall and I heard: “Rav Ḥuna in the name of Rav: Even an individual who decreed a fast day on himself has to mention the occasion.” Rebbi Yose objected that a baraita disagrees: Every day one prays eighteen benedictions, including the night after Sabbath and the nights after Yom Kippur and after Public Fasts. Since Rebbi Yose said, this baraita disagrees, it contradicts the statement: between “Redeemer of Israel” and “Healer of the sick.”

Rebbi Ze`ira in the name of (Rebbi) <rav> Jeremiah, a private person has to mention the occasion on a public fast day. Where does he say it? Between “Redeemer of Israel” and “Healer of the sick.” What does he say? “Answer us, Eternal, answer us in this time and season because we are in great trouble, do not hide Your presence from us, do not be oblivious to our supplications, because You, Eternal, will answer in time of trouble, redeem and save in any time of distress. They cried to the Eternal in their trouble, He led them out from their distress. Praise to You, Eternal, Answering in times of trouble.” Rebbi Yannai ben Rebbi Ismael in the name <of the house of rebbi yannai says: in “he who hears prayer.”The Fifteenth benediction, place of all personal additions to the weekday prayers. <Rebbi Jonah> in the name of (Rebbi Simeon ben Laqish) <rav>: Even an individual who decreed a fast day on himself has to mention the occasion. Where does he say it? Rebbi Ze`ira in the name of Rav Ḥuna: Similar to Friday night and Sabbath day. Rebbi Mana said: I, who did not check whether one follows Rav Jeremiah or Rebbi Yannai the son of Rebbi Ismael, went to the study hall and I heard: “Rav Ḥuna in the name of Rav: Even an individual who decreed a fast day on himself has to mention the occasion.” Rebbi Yose objected that a baraita disagrees: Every day one prays eighteen benedictions, including the night after Sabbath and the nights after Yom Kippur and after Public Fasts. Since Rebbi Yose said, this baraita disagrees, it contradicts the statement: between “Redeemer of Israel” and “Healer of the sick.”

HALAKHAH: Rebbi Ḥama bar Uqba in the name of Rebbi Yose ben Ḥanina: One blows the shofar for the failure of the flax crop. What is the reason? Horrible and execrable things happened in the land. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: One blows the shofar about hot East wind. What is the reason? I went black without sun, I rose in the assembly to pray. Rebbi Eleazar said, honor your healer before you need him. What is the reason? If your prayer had preceded your need, and all efforts of power. Rebbi Joḥanan and Rebbi Simeon ben Laqish. Rebbi Joḥanan said, [if you prayed, no one up high will begrudge you, but all will reinforce your power, and all efforts of power. Rebbi Simeon ben Laqish said, if you prayed,] do not keep your mouth narrow, but open your mouth and I shall fill it.

The Mishnah [deals with the case] that the healer forbade his property on the sick person. But if the sick person forbade his property on the healer he sinned against himself.

The Mishnah [deals with the case] that the healer forbade his property on the sick person. But if the sick person forbade his property on the healer he sinned against himself.

MISHNAH: All of Israel have a part in the World to Come. But the following have no part in the World to Come: One who says that the resurrection of the dead is not biblical, or that the Torah is not from Heaven, or the Epicurean. Rebbi Aqiba says, also one who reads outside books, or who whispers over a wound and says, any sickness that I put on Egypt I shall not put on you, for I am the Eternal, your Healer. Abba Shaul said, also one who pronounces the Name by its letters.

“One who whispers over a wound and says, any sickness that I put on Egypt I shall not put on you, for I am the Eternal, your Healer.” Rav said, only one who spits. Rebbi Joshua ben Levi said, even if he only said, damage by skin disease if it be on a human and spits, he has no part in the Future World.

“A Jewish woman should not be a midwife for a Non-Jew, for she brings a son to pagan worship; but a Non-Jew may be a midwife for a Jewish woman.” It was stated so: From the outside but not the inside. She should not put her hand inside not to squish the fetus in her innards, and she should not give her a cup of root-extract to drink. If she was a medical doctor? This will come as what Rebbi Jacob bar Aḥa said in the name of Rebbi Joḥanan: If he was a professional healer it is permitted. And here, if she was a medical doctor it is permitted. [Rebbi Yose bar Abun, these questions … [doc]tor permitted.]

HALAKHAH: “One may be healed from the healing of property,” etc. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: “healing of property,” his animal. “Healing of persons,” his body. Rebbi Abba in the name of Rav Jehudah: If it was scratched it is forbidden. As in the following case: Rebbi Immi went with Rebbi Jehudah the Prince to the hot springs of Gader. He hurt his finger and put a bandage on it. He saw it penetrate and cut it off. Did he not hear what Rebbi Jacob bar Aḥa said in the name of Rebbi Joḥanan: If he was a professional healer it is permitted? This is not comparable. There if it was scratched it is permitted, but here it was scratched and is forbidden.

Rebbi Abbahu in the name of Rebbi Joḥanan. Scurvy is dangerous. Rebbi Joḥanan had it; he was treated by the daughter of Domitianus of Tiberias. Friday evening he went down to her and asked her, will I need anything tomorrow? She said no, but if you need anything take date pits, some say of Nicolaus dates, split and heated, skin of barley grain, and dry excrement of a baby, grind it and apply it; do not tell this to anybody. The next day he went up and preached it in the House of Study. She heard it and strangled herself; but some say that she converted. You understand from this three things. You understand that scurvy is dangerous. You understand that anything inside of the lips one heals on the Sabbath. You understand what Rebbi Jacob bar Aḥa said in the name of Rebbi Joḥanan: If he was a professional healer it is permitted.

[As R. Aha said:] Who goes in to have himself cupped should say, "May it be Thy will, O Lord my God, that this operation be a cure for me, and do Thou heal me for Thou art a faithful Healer and Thy cure is certain, since it is not the way of human beings to cure, but thus are they accustomed."

R. Isaac, with the permission of his father R. Judah, delivered the following discourse: An individual who has taken upon himself a fast must recite the prayer provided for fasts. Where does he insert it? Between the benediction ending with "Redeemer" and that ending with "Healer" (of Israel). R. Isaac objected: Is an individual entitled to insert a benediction for himself? He should rather, said R. Isaac, include it in the benediction ending with the words: "Who hearest prayer." The same opinion was given also by R. Sheshet. An objection was raised to this view from the following Baraita: There is no difference between an individual and a community, except that the former recites eighteen benedictions, while the latter recites nineteen. Now what is meant by "individual" and "community"? Is "individual" to be understood literally and "community" in the sense of representative of the community? If so, the benedictions here spoken of would not be nineteen, but twenty-four! Consequently by "individual" can be meant only one who takes upon himself a fast which is known as a "private fast," while by "community" is meant an individual who takes upon himself a "public fast," and yet the Baraita reads: "except that the former recites eighteen benedictions and the latter nineteen," which proves that an individual may insert a benediction for himself! Answer: No, by "community" is no doubt meant its representative, but (as to your objection that in this case twenty-four benedictions are recited, it must be understood that) the Baraita has reference to the first three public fasts, during which the number of benedictions is not increased to twenty-four. Is this true? Is it not stated in a Baraita: "There is no difference between the three first and the three intermediary public fasts, except that during the former work is allowed, while during the latter it is prohibited," from which you must infer that with regard to the number of benedictions they are alike!? Answer: The author of this Baraita mentioned one difference and omitted the other. Is there anything else that he omitted, so that we may be justified in assuming that he omitted this difference? I will say this, then: The teacher of the Baraita was concerned only in pointing out a difference regarding things prohibited on fast days, but did not care to mention a difference in the number of benedictions recited. If you prefer, I may also say that the number of benedictions is not increased to twenty-four even during the intermediary public fasts. Is this true? Is it not stated in a Baraita: "There is no difference between the three intermediary and the seven (last) public fasts except that during the latter the alarm is sounded and the shops are closed," which proves that with regard to the twenty-four benedictions both groups of fasts are alike? If, however, you should say that here, too, the author of the Baraita mentions one difference and omits the other, what will you do, then, with the explicit words of the Baraita, saying that "there is no difference between them except"? Answer: Do you mean to say that the phrase "there is no difference" is to be taken literally?

What has been decided about the matter? Said R. Samuel b. Sasarṭai in the name of R. Ḥiyya b. 'Ashi, who said it in the name of Rab: The benediction should be inserted between "Redeemer" and "Healer" (of Israel), but R. 'Asi said in the name of R. Jannai b. Ishmael, it should be included in the benediction: "Who hearest prayer," and this is the accepted law.

Some give the foregoing passage in the following version: As is stated in a Baraita, he recites before them twenty-four benedictions, namely, the eighteen daily benedictions, to which he adds six more. Where are the latter inserted? Between "Redeemer" and "Healer." The benediction of redemption is prolonged and Amen is responded after each benediction. This was the custom in the country, but in the Sanctuary they used to say: "Blessed is the Lord our God, the God of Israel, from everlasting to everlasting, blessed art Thou, O Lord, who redeemest Israel," whereupon the congregation responded: "Blessed is the Name of His glorious kingdom for ever and aye," because it was not customary to respond Amen in the Sanctuary. And whence do we know that it was not customary to respond Amen in the Sanctuary? For it is said (Neh., 9. 5): "Stand up and bless the Lord your God from everlasting to everlasting; and let them say: 'Blessed be Thy glorious Name, that is exalted above all blessing and praise.'" One might think that there was one general doxology pronounced after all the benedictions, Scripture therefore says, "exalted above all blessing and praise", which means to say: Give praise after each blessing (benediction). Thus before closing the first he says: Blessed is the Lord our God, the God of Israel, from everlasting to everlasting, blessed art Thou, O Lord, who redeemest Israel, to which the congregation responds: "Blessed be the Name of His glorious kingdom for ever and aye!" The sexton of the synagogue then says: "Blow, ye priests, blow!", whereupon the reader repeats: "He who answered Abraham on mount Moriah", etc. They then blow, sound the alarm and blow again. The second he closes by saying: "Blessed is the Lord our God, the God of Israel, from everlasting to everlasting, blessed art Thou who rememberest things forgotten," to which the congregation responds: "Blessed be the Name of His glorious kingdom for ever and aye," whereupon the sexton of the synagogue says: "Sound the alarm, ye sons of Aaron, sound!" The reader then repeats: "He who answered our fathers on the Red Sea", etc. This order is observed in all benedictions, namely that in connection with one he would say first "blow!" and with the other "sound the alarm," until he had finished them all. R. Ḥalafta in Sepphoris and R. Ḥanina b. Teradyon in Siknin introduced the same order, but when the matter came before the other Sages they said, this was customary only before the Eastern Gates and on the Temple mount.

R. Kattinah said, Even at the time of the destruction of Jerusalem there did not cease from them faithful men, as it is said, "When a man shall take hold of his brother in the house of his father, saying, Thou hast clothing, be thou our ruler" (Is. iii. 6). Let things which are hid from the children of men, as a garment hides, be under thy hand. "And this ruin." What is the meaning of the expression "and this ruin"? Words which the children of men cannot understand, but if one tries, he stumbles over them, they are under thy hand. "In that day shall he swear, saying, I am not an healer, for in my house is neither bread nor clothing. Ye shall not make me ruler of the people" (Is. iii. 7). "Shall he swear" is simply a term expressing an oath, as it is said, "Thou shalt not swear falsely by the name of the LORD thy God" (Exod. xx. 7). "I am not an healer," i.e., I have not been of those that heal a college. "For in my house is neither bread nor clothing," i.e., There is not in my hand either Torah or Mishnah or Gemara. And perhaps it is different here. For if he had said to them, I teach Gemara, they would have said to him, Tell us something. But no, he cannot have feared detection, for he might have said, that he had learned it but had now forgotten. What is the meaning of the words "I am not an healer"? They mean, I am not a healer at all. But, after all, behold Rabba said, Jerusalem was not laid waste till there ceased from it honest men, as it is said, "Run ye to and fro in the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that doeth justly, that seeketh truth, and I will pardon her" (Jer. v. 1). There is no difficulty.

R. Kattinah said, Even at the time of the destruction of Jerusalem there did not cease from them faithful men, as it is said, "When a man shall take hold of his brother in the house of his father, saying, Thou hast clothing, be thou our ruler" (Is. iii. 6). Let things which are hid from the children of men, as a garment hides, be under thy hand. "And this ruin." What is the meaning of the expression "and this ruin"? Words which the children of men cannot understand, but if one tries, he stumbles over them, they are under thy hand. "In that day shall he swear, saying, I am not an healer, for in my house is neither bread nor clothing. Ye shall not make me ruler of the people" (Is. iii. 7). "Shall he swear" is simply a term expressing an oath, as it is said, "Thou shalt not swear falsely by the name of the LORD thy God" (Exod. xx. 7). "I am not an healer," i.e., I have not been of those that heal a college. "For in my house is neither bread nor clothing," i.e., There is not in my hand either Torah or Mishnah or Gemara. And perhaps it is different here. For if he had said to them, I teach Gemara, they would have said to him, Tell us something. But no, he cannot have feared detection, for he might have said, that he had learned it but had now forgotten. What is the meaning of the words "I am not an healer"? They mean, I am not a healer at all. But, after all, behold Rabba said, Jerusalem was not laid waste till there ceased from it honest men, as it is said, "Run ye to and fro in the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that doeth justly, that seeketh truth, and I will pardon her" (Jer. v. 1). There is no difficulty.

R. Kattinah said, Even at the time of the destruction of Jerusalem there did not cease from them faithful men, as it is said, "When a man shall take hold of his brother in the house of his father, saying, Thou hast clothing, be thou our ruler" (Is. iii. 6). Let things which are hid from the children of men, as a garment hides, be under thy hand. "And this ruin." What is the meaning of the expression "and this ruin"? Words which the children of men cannot understand, but if one tries, he stumbles over them, they are under thy hand. "In that day shall he swear, saying, I am not an healer, for in my house is neither bread nor clothing. Ye shall not make me ruler of the people" (Is. iii. 7). "Shall he swear" is simply a term expressing an oath, as it is said, "Thou shalt not swear falsely by the name of the LORD thy God" (Exod. xx. 7). "I am not an healer," i.e., I have not been of those that heal a college. "For in my house is neither bread nor clothing," i.e., There is not in my hand either Torah or Mishnah or Gemara. And perhaps it is different here. For if he had said to them, I teach Gemara, they would have said to him, Tell us something. But no, he cannot have feared detection, for he might have said, that he had learned it but had now forgotten. What is the meaning of the words "I am not an healer"? They mean, I am not a healer at all. But, after all, behold Rabba said, Jerusalem was not laid waste till there ceased from it honest men, as it is said, "Run ye to and fro in the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that doeth justly, that seeketh truth, and I will pardon her" (Jer. v. 1). There is no difficulty.

R. Kattinah said, Even at the time of the destruction of Jerusalem there did not cease from them faithful men, as it is said, "When a man shall take hold of his brother in the house of his father, saying, Thou hast clothing, be thou our ruler" (Is. iii. 6). Let things which are hid from the children of men, as a garment hides, be under thy hand. "And this ruin." What is the meaning of the expression "and this ruin"? Words which the children of men cannot understand, but if one tries, he stumbles over them, they are under thy hand. "In that day shall he swear, saying, I am not an healer, for in my house is neither bread nor clothing. Ye shall not make me ruler of the people" (Is. iii. 7). "Shall he swear" is simply a term expressing an oath, as it is said, "Thou shalt not swear falsely by the name of the LORD thy God" (Exod. xx. 7). "I am not an healer," i.e., I have not been of those that heal a college. "For in my house is neither bread nor clothing," i.e., There is not in my hand either Torah or Mishnah or Gemara. And perhaps it is different here. For if he had said to them, I teach Gemara, they would have said to him, Tell us something. But no, he cannot have feared detection, for he might have said, that he had learned it but had now forgotten. What is the meaning of the words "I am not an healer"? They mean, I am not a healer at all. But, after all, behold Rabba said, Jerusalem was not laid waste till there ceased from it honest men, as it is said, "Run ye to and fro in the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that doeth justly, that seeketh truth, and I will pardon her" (Jer. v. 1). There is no difficulty.