KNOWLEDGE IS EVERYTHING
(R. Ami): "Make for yourself Kelim of exile" - these are a lamp, a bowl, and a leather mat to eat on.
(R. Ami): "Lacking everything" refers to one who lacks a lamp and a table;
(Rav Chisda): It refers to one who lacks a wife;
(Rav Sheshes): It refers to one who lacks an attendant;
(Rav Nachman): It refers to one who lacks knowledge;
(Beraisa): It refers to one who lacks salt and oil.
(Abaye): True poverty is lack of knowledge.
(Chachamim of Eretz Yisrael): If one has knowledge, he has everything. If one lacks knowledge, what does he have?!
If he acquires knowledge, he has everything. If he does not acquire knowledge, he does acquire anything (that will benefit from).
(R. Alexandri): A sick person is not cured until all his sins are pardoned - "the One who forgives all my sins, who heals all my ailments."
(Rav Hamnuna): (A sick person who is cured) returns to his youth (i.e. healthier than before the illness) - "Rutafash (this is like Ratuv Pash, will become moist and increase) his flesh from having been agitated; he will return to the days of his youth."
(Rav Yosef): "In his sickness, You reversed all his lying down" - he forgets his learning. (Maharsha - perhaps this verse should be deleted. We learn from the previous verse, he returns to Alumav, i.e. the period of Ha'alamah (unawareness).)
Rav Yosef fell sick and forgot his learning. Abaye restored it to him.
In many places, Rav Yosef said he never heard a certain teaching, and Abaye reminded him that Rav Yosef himself taught that teaching, and reminded him about the source.
Rebbi used to learn 13 facets of each law. He taught to R. Chiya seven of them. Rebbi fell sick and forgot his learning; R. Chiya taught him the seven facets he had received, and six were missing.
There was a launderer who used to hear Rebbi learn. R. Chiya learned the other six from him, and taught them back to Rebbi.
Version #1: When Rebbi would see the launderer, he would say 'you made me and R. Chiya (complete in Torah)'.
Version #2: He would say 'you made R. Chiya, and R. Chiya made me'.
(R. Alexandri): The miracle done for a Choleh (who recovers) is greater than the miracle that was done for Chananyah, Michael and Azaryah.
The fire they entered was manmade, and anyone could extinguish it. The fire of a Choleh is from Hash-m. Who can extinguish it?!
(R. Alexandri or R. Yehoshua ben Levi): Once a person's time to die comes, everything rules over him. (Kayin said) "whatever finds me will kill me."
(Rav): We learn this from "They stand today to Your judgments, for they are all Your slaves."
They told Rabah bar Shilo that a tall man is about to die. The man was riding on a small mule. When he was crossing a bridge, the mule went crazy and threw him into the water. While he was dying, he said about himself "they stand today to Your judgments."
Shmuel saw a scorpion on top of a frog. The frog took it across a river; the scorpion bit a person, and he died - "they stand today to Your judgments."
WHOM WE DO NOT VISIT
(Shmuel): The only sick person one should visit is one with a fever.
Question: What does he come to exclude?
Answer (Beraisa - R. Yosi ben Parta): We do not visit those with intestinal sickness, nor those with eye problems, nor those with headaches.
Question: Why don't we?
Granted, one with intestinal sickness is embarrassed to have visitors.
But why don't we visit those with eye problems and headaches?
Answer: It is due to Rav Yehudah's teaching, that speaking hurts the eyes and head.
(Rava): If a fever was not the Shali'ach of the angel of death, a monthly fever would protect a person like Chizra (prickly shoots that grow around the base of a palm tree to protect it from animals) for the tree and medicine for the body.
(Rav Nachman bar Yitzchak): We do not desire fevers, nor their benefits.
(Rabah bar Yonasan): Arsan helps cure a sick person.
Question: What is Arsan?
Answer #1 (R. Yonasan): It is old barley without the shell at the beginning of sifting;
(Abaye): It must be cooked (greatly,) like ox meat.
Answer #2 (Rav Yosef): It is flour of old barley at the beginning of sifting;
(Abaye): It must be cooked like ox meat.
(R. Yochanan): We do not visit those with Bordam (a flowing of blood; some explain, diarrhea), and we do not mention the name (of the illness).
(R. Elazar): This is because it is like a flowing spring (and he is embarrassed).
It is called Bordam for it is like Bor Dam (a well of blood).
(Mishnah): He may cure his body...
Question: What is the difference between bodily and monetary Refu'ah?
Suggestion: Bodily Refu'ah is for free. Monetary Refu'ah is for wages (and the Mishnah discusses when the doctor may not benefit from the Choleh).
Rejection: If so, the Mishnah should say that he may heal him for free, but not for wages!
Answer: Rather, bodily Refu'ah is himself, and monetary Refu'ah is his animal. (The Mishnah discusses when the Choleh may not benefit from the doctor. Refu'ah is a Mitzvah, so we do not take wages for it.)
(Rav Zutra bar Tuvya): (Even regarding his animal,) he may tell him which medicines will help, and which will harm.
(Mishnah): If Reuven is Mudar Hana'ah from Shimon, he may bathe with him in a big bathtub, but not in a small one;
He may sleep with him in a bed;
R. Yehudah says, this is permitted in summer, but not in winter, for he benefits him.
He may sit with him on a bed, and eat with him at a table, but he may not eat with him from a platter;
He may eat with him from a platter that returns.
(Gemara - Beraisa - R. Meir): He may not bathe with him in a bathtub, nor sleep with him in a bed, whether big or small;
R. Yehudah says, a large bed is permitted in winter, and even a small bed in summer;
He may bathe with him in a big bathtub, and be in a steambath with him even if it is small.
(Mishnah): He may sit with him on a bed, and eat with him at a table, but he may not eat with him from a platter. He may eat with him from a platter that returns.
(R. Yosi bar Chanina): This refers to a platter that returns to the host (with food. Whether or not Shimon eats, there will be enough for Reuven.)
(Mishnah - R. Meir): He may not eat with him from a food bin set out in front of workers. He may not plow with him in the same row;
Chachamim say that if he is far from him, this is permitted.
(Gemara): All agree that they may not plow close together. They argue only when they are far apart;
R. Meir decrees due to the case when they are close, for then Shimon softens the ground for Reuven. Chachamim do not decree.