DOCSLIB.ORG

Pharmacology and Dietetics in the Bible and Talmud Fred

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Pharmacology and Dietetics in the Bible and Talmud Fred PHARMACOLOGY AND DIETETICS IN THE BIBLE AND TALMUD FRED ROSNER Introduction In his classic book on biblical and talmudic medicine, Julius Preuss devotes an entire chapter to materia medica and another chapter to dietetics, thereby accentuating the importance of these topics in Jewish antiquity and the middle ages. 1 Since numerous volumes could be written on either of these two vast subjects, this essay confines itself primarily to presentations of two examples of each topic. In regard to pharmacology in the Bible and Talmud, the famous balm of Gilead and the equally renowned biblical mandrakes will be discussed. As examples of dietetics, classic Jewish sources dealing with dairy products as well as chicken soup, the Jewish penicillin, will be cited. Pharmacology in Bible and Talmud One must be extremely careful in describing the pharmacology of antiquity. The entire system of dispensing drugs today is much simpler and more precise than even only a few decades ago. One need only compare the list of ingredients or length of prescriptions of one hundred years ago to a modern prescription. Medications described in the Bible and Talmud are mostly derived from the flora. However, numerous animal remedies were known to the talmudic Sages. For example, although honey was used to revive a person who fainted (? hypoglycemia), eating honey was thought to be harmful for wound healing. 2 A person with pain in the heart should suck goat's milk directly from the udder of the animal. 3 Someone bitten by a dog was given liver from that dog to eat4 as recommended by physicians in antiquity, perhaps an early form of immunotherapy. The 1 J. Preuss, Biblical and Talmudic Medicine (New York, 1978). 2 Baba Kamma 85a. [unless otherwise noted, all Talmudic references are from the Babylonian Talmud]. 3 Temurah 15b. 4 Yoma 8:6. 2 FRED ROSNER gall of a white stork in beer was given to a child bitten by a scorpion. 5 The juice of the kidney of a goat was imbibed for ear-aches6 and squashed gnats were applied on snake bites. 7 Medications derived from the flora include the leaves of trees as cited in the Bible: "the fruit shall be food and the leaf thereof for medicine. "8 Sometimes all parts of the tree were used, other times only the leaves, and rarely the roots or the barks. Plant oils were also used as therapeutic agents; for example, olive oil was used as a gargle for pain in the throat. 9 Mostly, drugs were cooked, either individually or together. One such liquid remedy was called shikyana and was most efficacious when imbibed in the springtime. These remedies were taken for three, seven, or twelve days, mostf y on an empty stomach. 10 Sometimes the drugs were pulverized and then consumed internally, either as a dry powder or suspended in water or other liquid. In this manner, the abortifacient medicine known as samma de naftza was imbibed. 11 For an oral abscess, the remedy was blown into the mouth with a blade of straw. 12 Cultured plants were probably used as emetics because the use of products of the sabbatical year for this purpose was specifically prohibited. 13 A medication with an unusually efficacious therapeutic potency is samtar, a type of herb which heals major surgical wounds14 including the wound caused by a spear or arrow. 15 Another type of remedy is the salve or ointment for whose base tallow and wax were used. 16 A variety of plasters and poultices are described in ancient Jewish sources. A retiya is only applied to a wound, never on healthy flesh 17 or at most on a healed wound for protection. 18 A wound inflicted by a hammer can be healed with retiya. 19 The exact nature of retiya is unknown but wheat flour is one of its ingredients.20 A poultice recommended for all types of pain consisted of seven parts of s Ketubot 50a. 6 Avodah Zarah 28b. 7 Shabbat 77b. 8 Ezekiel 47: 12. 9 Berachot 36a. 10 Gittin 70a 11 Niddah 30b. 12 Shabbat 88b; Erubin 54a; Taanit 7a; Yevamot 72b. 13 Sukkah 40b. 14 Baba Bathra 74b. 15 Yevamot 114b. 16 Shabbat 133b. 17 Tanchuma commentary on Mishpatim p. 41b. 18 Yerushalmi Shabbat 6:Sb. 19 Mechilta commentary on Exodus 14:24. 20 Tosefta Pesachim 2:3; Tosefta Demai 1:25. .
Load more

Recommended publications
  • Temurah 018.Pub
    ה' אב תשע“ט Tues, Aug 6 2019 י“ח תמורה OVERVIEW of the Daf Distinctive INSIGHT 1) Clarifying the Mishnah (cont.) The offspring of a shelamim must be left to die אלא אמר רב חייא בר אבא אמר ר ‘ יוחנן היינו טעמא דר ‘ אליעזר -The Gemara continues to analyze one of the exposi גזירה שמא יגדל מהם עדרים עדרים tions cited in the Baraisa that was cited to explain the rul- ings in the Mishnah. n the Mishnah on our daf we find a disagreement R’ Akiva’s exposition in the Baraisa is clarified. I among Tannaim regarding the offspring of a shelamim The exchange between the two Baraisos concerning their respective sources for the Mishnah’s rulings is pre- animal. R’ Eliezer says that the offspring of a shelamim sented. may not be brought as a shelamim. Rather, due to a rab- 2) MISHNAH: The Mishnah presents different opinions binic consideration which the Gemara explains, the ani- regarding the status of the offspring of shelamim. mal must be locked in a closed cell and left to die. 3) Offspring of Shelamim Chachamim hold that this offspring may be brought as a R’ Ami in the name of R’ Yochanan suggests a source shelamim. In the Gemara, R’ Chiya b. Abba concludes in for R’ Eliezer’s position that the offspring of a shelamim the name of R’ Yochanan that the reason for the opinion may not be offered as a shelamim. of R’ Eliezer is that we are concerned that if it were permit- This explanation is rejected in favor of another expla- ted to bring this animal as an offering, its owner would nation.
    [Show full text]
  • Foreword, Abbreviations, Glossary
    FOREWORD, ABBREVIATIONS, GLOSSARY The Soncino Babylonian Talmud TRANSLATED INTO ENGLISH WITH NOTES Reformatted by Reuven Brauner, Raanana 5771 1 FOREWORDS, ABBREVIATIONS, GLOSSARY Halakhah.com Presents the Contents of the Soncino Babylonian Talmud TRANSLATED INTO ENGLISH WITH NOTES, GLOSSARY AND INDICES UNDER THE EDITORSHIP OF R AB B I D R . I. EPSTEIN B.A., Ph.D., D. Lit. FOREWORD BY THE VERY REV. THE LATE CHIEF RABBI DR. J. H. HERTZ INTRODUCTION BY THE EDITOR THE SONCINO PRESS LONDON Original footnotes renumbered. 2 FOREWORDS, ABBREVIATIONS, GLOSSARY These are the Sedarim ("orders", or major There are about 12,800 printed pages in the divisions) and tractates (books) of the Soncino Talmud, not counting introductions, Babylonian Talmud, as translated and indexes, glossaries, etc. Of these, this site has organized for publication by the Soncino about 8050 pages on line, comprising about Press in 1935 - 1948. 1460 files — about 63% of the Soncino Talmud. This should in no way be considered The English terms in italics are taken from a substitute for the printed edition, with the the Introductions in the respective Soncino complete text, fully cross-referenced volumes. A summary of the contents of each footnotes, a master index, an index for each Tractate is given in the Introduction to the tractate, scriptural index, rabbinical index, Seder, and a detailed summary by chapter is and so on. given in the Introduction to the Tractate. SEDER ZERA‘IM (Seeds : 11 tractates) Introduction to Seder Zera‘im — Rabbi Dr. I Epstein INDEX Foreword — The Very Rev. The Chief Rabbi Israel Brodie Abbreviations Glossary 1.
    [Show full text]
  • Demai for the Poor
    בס"ד Volume 13. Issue 11 Demai for the Poor The Mishnah (3:1) teaches that one is able to feed that the Rambam explained the leniency was motivated demai produce to the poor. In other words, the to ease the mitzvah of tzedaka. Consequently, the requirement of separating terumot and maasrot from leniency is only afforded to the ani in that context - demai produce is lifted for an ani (poor person). The when one feeds an ani. If, however the ani receives a Mishnah continues that this leniency was also afforded good portion as part of a tzedaka distribution and takes to the achsanya. The Bartenura explains that this refers it home, then he is obligated to separate Demai. He to Jewish soldiers that passed through from town to explains that that is why the Mishnah used to word town. By force of law, the people of each town were “ma’achilin” (feed) and not “ochlin” (eat) when made responsible to feed them. Why are these people teaching this exemption, since it is only in the context excluded from the gezeirah of demai? of feeding the ani that he is exempt. This would also explain why the Mishnah only records the requirement Rashi (Eiruvin 17b) explains that whether or not one is of informing the ani in the case of a tzedaka truly required to separate terumot and maasrot from distribution but not in the case of feeding aniim demai. demai is doubtful – it is a safek. Furthermore, most Amei Haaretz separated everything that was required The Tosfot Yom Tov, however notes that the Rambam anyway.
    [Show full text]
  • Classical Jewish Texts, from Parchment to Internet 1Qisaa
    11 December 2017 Scroll Down: Classical Jewish Texts, Aleppo Codex from Parchment to Internet c. 930 Tiberias Gary A. Rendsburg http://aleppocodex.org/ Rutgers University Sample page shows portions Allen and Joan Bildner Center of Ezekiel 2‐3 for the Study of Jewish Life Rutgers University 4 December 2017 St. Petersburg (Leningrad) Codex 1009 / Tiberias (digital images not Aleppo Codex / c. 930 / Tiberias available online) Sample verse: Joshua 1:1 Sample page Genesis 1 ַו ְי ִ֗הי ַא ֲחֵ ֛רי ֥מוֹת ֹמ ֶ ֖שׁה ֶ ֣ע ֶבד ְי ָ ֑הוה ַו ֤יּ ֹ ֶאמר ְי ָהו ֙ה ֶא ְל־י ֻ ֣הוֹשׁ ַע ִבּ ֔ן־נוּן ְמ ָשֵׁ ֥רת ֹמ ֶ ֖שׁה ֵל ֽ ֹאמר׃ Digital Dead Sea Scrolls / Google / Israel Museum 1QIsaa The Great Isaiah Scroll Isaiah 6:3 (1QIsaa): Holy, holy is the Lord of Hosts, all the earth is filled with his glory. Isaiah 6:3 (Masoretic Text): http://dss.collections.imj.org.il/ Holy, holy, holy is the Lord of Hosts, all the earth is filled with his glory. 1 11 December 2017 Isaiah 6:3 (1QIsaa): Holy, holy is the Lord of Hosts, all the earth is filled with his glory. Isaiah 6:3 (Masoretic Text): http://www.deadseascrolls.org.il/about‐the‐project/the‐digital‐library Holy, holy, holy is the Lord of Hosts, all the earth is filled with his glory. 4Q394 = 4QMMTa fragments 4Q271 = 4QDf – Damascus Document Mishna Kaufmann Manuscript A50 (Budapest) Italy, c. 1200 http://kaufmann.mtak.hu/ en/ms50/ms50‐coll1.htm Ben Sira, c. 180 B.C.E. – http://www.bensira.org/ 2 11 December 2017 Mishna Parma Manuscript, Biblioteca Palatina 3173 (De Rossi 138) Italy, 1073 Mishna Manuscript / c.
    [Show full text]
  • Women's Testimony and Talmudic Reasoning
    Kedma: Penn's Journal on Jewish Thought, Jewish Culture, and Israel Volume 2 Number 2 Fall 2018 Article 8 2020 Women’s Testimony and Talmudic Reasoning Deena Kopyto University of Pennsylvania Follow this and additional works at: https://repository.upenn.edu/kedma Part of the Jewish Studies Commons, Near and Middle Eastern Studies Commons, and the Religion Commons This paper is posted at ScholarlyCommons. https://repository.upenn.edu/kedma/vol2/iss2/8 For more information, please contact [email protected]. Women’s Testimony and Talmudic Reasoning Creative Commons License This work is licensed under a Creative Commons Attribution-Noncommercial 4.0 License This article is available in Kedma: Penn's Journal on Jewish Thought, Jewish Culture, and Israel: https://repository.upenn.edu/kedma/vol2/iss2/8 Women’s Testimony and Talmudic Reasoning Deena Kopyto Introduction Today, being a witness is often considered a burden – an obligation that courts force people to fulfill. In contrast, in Talmudic-era Babylonia and ancient Israel, testifying was a privilege that certain groups, including slaves, women, and children, did not enjoy. While minors should be barred from participating in courts, and still largely are today, the status of women in Talmudic courts poses a much trickier question. Through this historical and Talmudic analysis, I aim to determine the root of this ban. The reasons for the ineligibility of female testimony range far and wide, but most are not explicitly mentioned in the Talmud. Perhaps women in Talmudic times were infrequently called as witnesses, and rabbis banned women from participation in courts in order to further crystallize this patriarchal structure.
    [Show full text]
  • Conversion to Judaism: a Historical Analysis on How Stringencies Arose and Why
    1 Conversion to Judaism: a Historical Analysis on How Stringencies Arose and Why Zane Barrios 2 Table of Contents Abbreviations .............................................................................................................................................. 3 1) Introduction ......................................................................................................................................... 4 The Question of Conversion: Why the Stringencies? .......................................................................... 4 Elaboration on the Question .................................................................................................................. 5 An Outline of This Paper ....................................................................................................................... 6 Jewish Demographics Today ................................................................................................................. 7 2) Sources & Methodology...................................................................................................................... 9 Methodology/Theory ............................................................................................................................... 9 Sources Examined ................................................................................................................................. 13 Terminology..........................................................................................................................................
    [Show full text]
  • Daf Ditty Shekalim 14: Swept Away
    Daf Ditty Shekalim 14: Swept Away The Death of Prince Leopold of Brunswick James Northcote (1746–1831) Hunterian Art Gallery, University of Glasgow Nephew of King Frederic II; from 1776 Regimentskommandeur und Stadtkommandant of Frankfurt (Oder); died tragically attempting to rescue some inhabitants of Frankfurt during the flood of 1785. 1 Halakha 2 · MISHNA There must be no fewer than seven trustees [amarkolin] and three treasurers appointed over the Temple administration. And we do not appoint an authority over the public comprised of fewer than two people, except for ben Aḥiyya, who was responsible for healing priests who suffered from intestinal disease, and Elazar, who was responsible for the weaving of the Temple curtains. The reason for these exceptions is that the majority of the public accepted these men upon themselves as officials who served without the assistance of even a single partner. 2 GEMARA: The mishna states that there must be no fewer three treasurers and seven trustees. The Gemara states that it was likewise taught in a baraita that there must be no fewer than two executive supervisors [katalikin]. This is as it is written in the verse that lists the men who supervised the receipt of teruma and tithes from the public and their distribution to the priests and the Levites, as well as the receipt of items dedicated to the Temple: And Jehiel, and Azaziah, and Nahath, and Asahel, and 13 גי ְָוֲַיﬠזזהוּ ִוִייחֵאל ְַוַנחתַ ַוֲﬠָשׂהֵאל Jerimoth, and Jozabad, and Eliel, and Ismachiah, and ְְִויַסְָמיכהוּ,ִִויירמוֹתְויָוָֹזבד, ֱֶוִאילֵאל ְְִויַסְָמיכהוּ, Mahath, and Benaiah, were overseers under the hand of מוּ ַ ַ ח ,ת בוּ ְ ָנ ָי וּה -- הו דיּמכונינ ,םַדִק ִִייְפּ ,םַדִק דיּמכונינ הו Conaniah and Shimei his brother, by the appointment of נָכּ( נַ יְ )וּהָ מִשְׁ ו ﬠְ יִ חָא ,ויִ מְ בּ פִ דַקְ חְ י זִ יִּקְ וּהָ וּהָ יִּקְ זִ חְ י דַקְ פִ מְ בּ ,ויִ חָא יִ ﬠְ מִשְׁ ו )וּהָ יְ נַ נָכּ( e,ֶ Hezekiah the king, and Azariah the ruler of the house ofֶלַהמּ ָוְּהיַרזֲַﬠו ידבְּגנ ֵיתִ - ִי.ֱםgהָהא God.
    [Show full text]
  • What Sugyot Should an Educated Jew Know?
    What Sugyot Should An Educated Jew Know? Jon A. Levisohn Updated: May, 2009 What are the Talmudic sugyot (topics or discussions) that every educated Jew ought to know, the most famous or significant Talmudic discussions? Beginning in the fall of 2008, about 25 responses to this question were collected: some formal Top Ten lists, many informal nominations, and some recommendations for further reading. Setting aside the recommendations for further reading, 82 sugyot were mentioned, with (only!) 16 of them duplicates, leaving 66 distinct nominated sugyot. This is hardly a Top Ten list; while twelve sugyot received multiple nominations, the methodology does not generate any confidence in a differentiation between these and the others. And the criteria clearly range widely, with the result that the nominees include both aggadic and halakhic sugyot, and sugyot chosen for their theological and ideological significance, their contemporary practical significance, or their centrality in discussions among commentators. Or in some cases, perhaps simply their idiosyncrasy. Presumably because of the way the question was framed, they are all sugyot in the Babylonian Talmud (although one response did point to texts in Sefer ha-Aggadah). Furthermore, the framing of the question tended to generate sugyot in the sense of specific texts, rather than sugyot in the sense of centrally important rabbinic concepts; in cases of the latter, the cited text is sometimes the locus classicus but sometimes just one of many. Consider, for example, mitzvot aseh she-ha-zeman gerama (time-bound positive mitzvoth, no. 38). The resulting list is quite obviously the product of a committee, via a process of addition without subtraction or prioritization.
    [Show full text]
  • Female Homoerotic Sexual Activity – Sources
    Feminist Sexual Ethics Project Gail Labovitz Senior Research Analyst, Feminist Sexual Ethics Project Female Homoerotic Sexual Activity – Sources: The sources addressing female homoerotic sexual activity in rabbinic literature (link to glossary) are very few, and far less clear than those regarding sexual activity between men. There is a great deal of ambiguity in these texts as to what activities are forbidden, the consequences for women who engage in them, and the nature (that is, the source and/or the authority) of whatever prohibition does exist. Reading these sources suggests several potential reasons why rabbinic thinking on female homoerotic sexual activity is less developed than regarding male homoeroticism; these possibilities will be discussed in the course of the analysis of the texts below. Tannaitic Midrash There is no direct prohibition on female homoerotic sexual activity in the Hebrew bible, indeed, no explicit discussion of such activity at all. Biblical laws of forbidden sexual couplings (notably Leviticus 18 and 20) are generally addressed to male listeners/readers. With the exception of the prohibition against bestiality (Leviticus 18:23 and 20:15-16), in which the prohibition against women committing this act follows on the prohibition to men,1 sexual acts which do not involve male participants are not discussed. Nor do the Mishnah (link to glossary) or the Tosefta (link to glossary) discuss sexual acts between women in any way. Only one midrashic (link to glossary) text from this period addresses any form of homoeroticism between women. As midrash, that is, as a form of exegesis of scriptural text, to Leviticus 18:3, this passage thus invokes the authority of scripture for its discourse on female homoeroticism; it links marriage between two women to the practices of the Canaanites and Egyptians, which this verse and numerous others explicitly forbid, as well as to a number of other sexual/marital connections explicitly or implicitly forbidden in scripture [cite the verse?].
    [Show full text]
  • Shabbos Hagadol Drasha 5777
    The Moral Challenge of Our Most Expensive Holiday Rabbi Ariel Rackovsky Shabbos HaGadol 5777 Once again and as usual, I am indebted to my dear friend Rabbi Ben Skydell of Congregation Orach Chaim of Manhattan’s Upper East Side. Rabbi Skydell and I have been preparing Shabbat Hagadol and Shabbat Shuva Derashot together for several years now; he always does the lion’s share of the work and his incisive readings and excellent research always help refine and expand our ideas. May we go from strength to strength! I also want to acknowledge my parents, for whom this is the first time hearing me deliver a Shabbos HaGadol Derasha. I look forward to many more opportunities in the future to share Torah with you, in their presence. Two simple words. The headstone of the great Rav Chaim Soloveitchik says nothing about his illustrious career as Rosh Yeshiva in the Volozhin Yeshiva, as the author of a remarkable work on the Rambam or as the originator of a brand new analytical system of Talmud study. Instead, his epitaph pays tribute to a man who was known as much for his personal refinement and elevated character as he was for his brilliant mind. The two words are Rav Chessed- a pun, as it can be translated both as “a man of great ​ ​ kindness” or “A Rabbi of kindness.” An example of both Rav Chaim’s brilliance and compassion can be found in the story of a woman who came to him before Pesach with a halachic question. Is it permissible, she asked, to use milk instead of wine for 1 the four cups at the Seder? Rav Chaim explained to her that it is not; it is a biblical obligation to drink four cups of wine at the Seder, interspersed at strategic intervals throughout the journey of the Haggadah.
    [Show full text]
  • Pack 0215-2018 R002 Draft 00.Indd
    Land Definitions: Land Contracts,Tevel , Demai, Chaver etc Ref: Sefer Zeraim, Hilchot Maasrot, Chapters 6, 9, 10 and 12 TEVEL Tevel means produce from which trumah and maaser have not been separated. Eating tevel is forbidden. Kindling impure tevel. – Even though impure and not eaten, it is still forbidden to benefit from the fire. •Reminder: Forbidden Foods – Vegetables and Miscellaneous. Ref: Sefer Kedushah, Hilchot Maachalot Assurot, Chapter 10 and 11. Pack on Food. Planting tevel seeds – forbidden to sow before tithes separated. It is forbidden to sell tevel. If there is a dispute between seller and purchaser, and purchaser says “I purchased tithed produce” and seller says “I told you it was tevel”, we compel the seller to make the appropriate separations. Presents – Forbidden to send tevel as a present in case recipient will eat without tithing. Debts – One cannot pay a debt with tevel. Products taken by force (they were stolen from him) do not need separations of trumah and maaser. Rules regarding different contracts of land use i.e. • Arisut (sharecropping) – Choker – Hires field for a specific amount of produce. – Mekabel – Hires field for a percentage of the yield. • Socher – Rents land for sum of money. DEMAI Demai means produce where there is doubt if tithes had been separated. (de, mai – this, what is it?) Yochanan Kohen gadol ordained that (because only trumah was being separated), the demai should be treated as follows: s • Remove trumat maaser 1/100 and give to Priest. (because punishment would be death) • Assess maaser sheni and transfer holiness onto money. • If the Levi (first tithe or ani (poor person) (maaser ani) want their share, they need to bring proof that tithes had not been separated, and then take their tithes.
    [Show full text]
  • The }Amnia Period in Jewish History
    NOTES AND STUDIES 347 THE }AMNIA PERIOD IN JEWISH HISTORY. I. THE request made by R'J ochanan ben Zakkai, when he secured the favour of Vespasian, that the Sanhedrin should be allowed to settle at J amnia 1 is clear evidence of his wisdom and knowledge. The town itself had remained loyal to the Romans, and the Jewish population, hitherto in the majority 2 had just been considerably weakened by the importation of an alien eJement.3 Neither in }amnia nor anywhere in the neighbourhood could rebellion be even suspected. The Jewish population in the Plain of Sharon too had suffered but little in the war, and besides the whole plain from Carmel to Gaza, with the low hills of the Shephelah, was amongst the most fertile and desirable land in Palestine. The fertility of Lydda is specially mentioned 4 and ·from Ganoth Zeriphim, near J oppa, G the firstfruits of the wheat had been taken for presentation in the Temple. Nowhere else in the Holy Land could the maximum return be so easily secured with the minimum of labour. We need not then be surprised that the population was large, though of course the numbers given must be discounted in view of the manifest megalomania of the recorders. The little Jewish State, to some extent administered from }amnia ·from A. D. 70 to 135, is defined as extending from Antipatris to Gib­ bethon, the latter of which must have been somewhere in the Philistine country, as Bethshemesh is mentioned as having been between them.6 There we have it stated that there were no fewer than 6oo,ooo villages, and that Bethshemesh was the smallest.
    [Show full text]