R. Yehoshua ben Levi had (the intestinal disease called) Kulis, and R. Chaninah and R. Yonasan instructed him that he is permitted to grind Tachalufin, put it into old wine and drink it, rather than endanger himself by waiting until after Shabbos.

R. Yehoshua ben Levi's grandson was afflicted with 'Belah' (a disease of the throat that prevents eating and drinking). A person came and whispered an incantation on the affected place and it was healed.

When the patient left, R. Yehoshua ben Levi asked the man what he had whispered. He answered that he had said a name of idolatry. R. Yehoshua ben Levi responded that it would have been better for his grandson to die than to use such a name to heal him.

It was (Koheles 10:5), "like an error that goes out from before the ruler" (and his grandson died).

(R. Yaakov citing R. Yochanan): One can do any prohibition to save a life except for idolatry, illicit relations and bloodshed.

Question (R. Pinchas): The prohibition to use idolatry applies only if the patient asked to be brought leaves from a tree of idol worship (as there is a concern that he might be drawn after idolatry), but if he merely asked for leaves and it was brought to him from a tree used for idol worship, is it permitted?

Answer: Rav Acha had fever and needed to drink. They brought him water from a spring of idolatry called Dohi and he did not drink it. They brought it to R. Yona and he drank it.

(R. Mana): If R. Yona would have known from where it came, he would not have drunk it.

(Rav Huna): It is clear from the following Beraisa that one may not use illicit relations for healing, so what was R. Yaakov teaching from R. Yochanan...

(Beraisa): The pasuk states about the obligation to bring a sin offering (Vayikra 4:27), "(by his committing) one of the commandments of Hash-m (which may not be committed)". The case of a betrothed young woman was not an exception to that general rule but Shabbos was made an exception (in certain cases, where it is overridden). Wasn't it made an exception to allow healing on Shabbos?

This means that in the case of the betrothed young woman (meaning all cases of illicit relations), it was not permitted even for healing?!

And do not think that this prohibition only applies to actual adulterous relations with a married woman, as in fact, even to hear her voice for healing is prohibited. Such a case occurred in the days of R. Eliezer, that a man loved a certain woman and he became so lovesick that his life was in danger. He told them to at least allow her to pass in front of him and it will save him. The Chachamim refused, saying that it is better to die than do this. He then asked them to allow him to listen to her voice as it will save him. They also said this is better that he die rather than do this.

And who was she? R. Yaakov bar Idi and Rav Yitzchak bar Nachman disagreed - one said that she was married and one said that she was single.

It is understandable that they prohibited him if she was married, but if she was single, why couldn't he just marry her? Wasn't Bar Kocha Nagra lovesick for a certain woman in the days of R. Elazar and R. Elazar permitted him to marry her?

Rather, it must be that R. Elazar only permitted it if she was single but not if she was married.

Alternatively, it could even be that both cases were with a single woman, but he prohibited it when the man had already set his eyes on her when her husband was still alive and the husband later died.

Some answer that the single woman was an important lady who would not have agreed to marry the man; therefore, anything that she would do for his healing (even just speaking to her) was thereby prohibited.

Question (R. Chaninah): From the following Mishnah we learn that one may not spill blood to save a life (so what was R. Yaakov teaching us from R. Yochanan (above 2(a))?

Mishnah in Ohelos: (If a woman was having difficulty in childbirth, they may cut up the foetus while still inside the mother to save the mother's life.) But as soon as most of the foetus's head has come out, they may not kill it, because one does not push away a soul for another soul. (This clearly teaches that one cannot spill one person's blood to save another person.)

Answer: That Mishnah only teaches that actually killing a person would be prohibited, but R. Yaakov taught that even if a person is threatened with death if he does not rob someone, he may not do so, because it is likely that the victim will fight back and might get killed.

(Beraisa): If an idolater told an idolater to kill a Jew on pain of death, the second one is liable the death penalty even though it was against his will. If an idolater told a Jew to kill another idolater on pain of death, it is prohibited for the Jew to kill him, but if he did, he would be exempt from the death penalty.

Question (Rav Chisda): If a child is pursuing an adult to kill him, is it permitted to kill the child? (Or perhaps it is prohibited because the child is exempt from punishment by Beis Din?)

Answer (R. Yirmiyah): The Mishnah (in Ohalos, above) answers it - as soon as most of the foetus's head has come out, it is prohibited to kill it to save the mother (even though the baby is 'pursuing' the mother by endangering her life.)

Rebuttal (R. Yosi bei R. Bun citing R. Levi): There, both are in danger and it is unclear who is the 'pursuer'. (The question is not answered.)

There was a story of Elazar ben Dama (a nephew of R. Yishmael) who was bitten by a snake and Yaakov of Kfar Sama (who was a heretic) came to heal him using a name of idolatry.

(R. Yishmael to Yaakov): I don't allow it.

(Elazar ben Dama to R. Yishmael): I will bring you a proof that it is permitted. He died before he had a chance to bring the proof.

(R. Yishmael to Elazar): Fortunate are you, Ben Dama, that you left the world in peace and you did not breach the fences of the Sages, to fulfil that which it says (Koheles 10:8), "One who breaches a fence will be bitten by a snake".

Question: But wasn't he bitten by a snake?!

Answer: It means that he will not be bitten (by the accusing angel) on the day of judgement.

Question: Which proof could Elazar have brought?

Answer: The pasuk states (Vayikra 18:5), "that a man shall do and live by them" - but he does not need to die to keep a Mitzvah.

One who cuts the hair of an idolater may cut until he reaches close to his Bluris (ponytail, left long to serve the idol). When he reaches close to his Bluris, he should withdraw his hand (in order not to improve the Bluris).

One who has his hair cut by an idolater should watch him through a mirror. But if a Kuti was doing the haircut, there is no need for a mirror.

They permitted the members of the House of Rebbi to use a mirror since they needed to appear respectable in the eyes of the authorities.

They permitted three things for the House of Rebbi - that they could use a mirror, they could leave a ponytail at the back of their hair and they could teach their sons Greek. (Since they were close to the government, if they appeared more like the gentiles they would be more influential and be able to save the Jews from evil decrees.)

There was once a convert who used to be a barber and a stargazer. He had seen in the stars that the Jews would spill his blood. (He thought that they would kill him, so he began to hate them.) In fact, it was referring to their circumcising him. Later, after he converted, when a Jew would come for a haircut, he would kill him.

How many Jews did he kill? R. Elazar bar Yosi said 80 people; R. Yosi bei R. Bun said 300. In the end, they prayed for him and he returned to his ways of acting like an idolater, so that people would know to avoid him.

(Beraisa): If a gentile is selling Torah scrolls, Tefillin and Mezuzos, don't buy from him (perhaps they were not written properly).

Question (Beraisa): Once, there was a gentile selling these things and the Chachamim ruled that it is permitted to buy them from him...?

Answer (R. Shmuel bar Nasan citing R. Chama bar Chaninah): It was a convert who returned to his old ways (from fear of the gentiles, but he was still trusted to provide Kasher items).

(Mishnah): The following things of idolaters are prohibited for a Jew even to derive benefit - wine, vinegar that was originally wine, Hadrian pottery (they would produce clay kneaded with wine and then later they could take the clay with them to war and whenever they wanted to drink wine, they would soak the clay in water and produce diluted wine) and animal skins that are pierced at the heart (as the idolaters would remove the heart with its skin from the animal while it was still alive).

(Rabban Shimon ben Gamliel): When the hole is round, it is prohibited; when it is a straight line, it is permitted.

(R. Akiva): If meat was brought to a Temple of Idolatry it is permitted; if it is being taken out of there, it is prohibited (as it has already been presented as a gift to the idol).

It is prohibited to do business with those going to a Temple of Idolatry, but it is permitted with those who are returning.

(Gemara) (R. Yitzchak bar Nachman citing R. Yehoshua ben Levi): Sweet (meaning heavily boiled) wine, wine cooked with bitter herbs and wine mixed with spices to make it sharp - there is no prohibition against drinking them if they were left uncovered overnight.

(R. Simon citing R. Yehoshua ben Levi): There is also no problem of Yayin Nesech. (There is no concern that an idolater offered them before an idol, because they do not view such wine as worthy of service.)

(R. Simon): Sharp - this is Kunditun (wine mixed with spices and herbs, giving it a sharp taste); bitter - this is Pesintatvan; sweet is wine cooked until it is sweet.

R. Yehoshua ben Zeidel had cooked wine that he left in the property of an idolater. He asked R. Yanai bei R. Yishmael about its status. R. Yishmael told him that Reish Lakish said that for 'sweet' wine, there is no concern of leaving uncovered overnight and no concern for Yayin Nesech.

R. Yanai bei R. Yishmael once became sick. R. Zeira, R. Yehoshua, R. Bun bar Kahana and R. Chananya, his Rabbinical colleagues, went to visit him. They found that R. Yehoshua ben Zeidel was sitting there. They said, "This is the source of the teaching of Reish Lakish and that is the one to whom it was said. Is it true?"

(R. Yanai bei R. Yishmael): Reish Lakish did say that teaching.

(The four Sages): Perhaps Reish Lakish was just considering saying it but he did not actually say it as definitive ruling.

(R. Yanai): No, he actually made the ruling and it is relied upon.

After the Sages left, R. Ila met R. Bun bar Kahana and said to him, "If you would not love to relate teachings of the Sages (Amoraim), couldn't you learn this from this Beraisa..."

(Beraisa-R. Chiya): Why did they prohibit cooked wine of idolaters? Because it had been regular wine beforehand. (This implies that if the idolater received it after it had been cooked, it would be permitted.)

(R. Yosi): This can also be deduced from our Mishnah - "wine and vinegar that was originally wine" - the vinegar is prohibited because it was originally wine, but if it only came to the idolater after it was already vinegar, it is not prohibited.

R. Ami once had guests. He told them, "If not that my cooked wine was (accidently) left uncovered overnight, I would offer it to you to drink. (This shows that he held that the prohibition to drink wine left uncovered applies even cooked wine.)

(R. Baybei to R. Ami): Give it to me and I will drink it!

(R. Ami): One who wishes to die can go home and die there (but I will not give my guests such wine).