Study Shabbat folio 61B with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
to a bracelet or a ring and go out with it into the public domain. The reason for the prohibition is due to the appearance of transgression, as, in that case, it appears that he is wearing the amulet strictly for ornamental purposes, which is prohibited.
With regard to the definition of an effective amulet as one which healed one person 3 times, the Talmud raises an objection. Wasn’t it taught in a baraita: Which is an effective amulet; any amulet that healed 3 people as one?
The Talmud answers: This is not difficult. This, where it was taught in the baraita that the amulet must have healed 3 different people, is referring to proving the expertise of the man who wrote it. Once his amulets have proven themselves by healing 3 different people stricken with different illne
Rav Pappa said: It is obvious to me in a case where 3 amulets were written for 3 people and effectively healed each 3 times that both the man who wrote them is proven an expert and the amulet is proven effective. Likewise, it is obvious to me that in the case of one who writes 3 amulets for 3 peop
Rav Pappa raised a dilemma: 3 amulets for one person, what is the status of the amulet and the one who wrote it in that case? The amulet is certainly not proven effective; however, with regard to the man who wrote it, is he proven an expert or is he not proven an expert? This is the dilemma: Do we