Nedarim

[And thou shalt serve thine enemies …] in want of all things.  R. Ammi said in Rab's name: This means without a lamp or table. R. Hisda said: Without a wife; R. Shesheth said: Without an attendant; R. Nahman said: Without knowledge. A Tanna taught: Without salt or fat. Abaye said: We have it on tradition that no one is poor save he who lacks knowledge. In the West [palestine] there is a proverb: He who has this, has everything; he who lacks this, what has he? Has one acquired this, what does he lack? Has he not acquired this, what does he possess? R. Alexandri said in the name of R. Hiyya b. Abba: A sick man does not recover from his sickness until all his sins are forgiven him, as it is written, Who forgiveth all thine iniquities; who healeth all thy diseases.  R. Hamnuna said: He [then] returns to the days of his youth, for it is written, His flesh shall be fresher than a child's: he shall return to the days of his youth. Thou host turned his bed in his sickness.'  R. Joseph said: This means that he forgets his learning. R. Joseph fell ill and forgot his learning; but Abaye restored it to him. Hence it is frequently stated that R. Joseph said, 'I have not heard this law,' and Abaye reminded him, 'You yourself did teach it to us and did deduce it from this particular Baraitha.' When Rabbi had studied his teaching in thirteen different interpretations, he taught R. Hiyya only seven of them. Eventually Rabbi fell sick [and forgot his learning]. Thereupon R. Hiyya restored to him the seven versions which he had taught him, but the other six were lost. Now, there was a certain fuller who had overheard Rabbi when he was studying them himself; so R. Hiyya went and learned them from the fuller, and then repeated these before Rabbi. When Rabbi met him, he said to him, 'Thou hast taught  both R. Hiyya and myself'. Others say that he spoke thus to him: 'Thou hast taught R. Hiyya, and he has taught me. R. Alexandri also said in the name of R. Hiyya b. Abba: Greater is the miracle wrought for the sick than for Hananiah, Mishael and Azariah. [For] that of Hananiah, Mishael and Azariah [concerned] a fire kindled by man, which all can extinguish; whilst that of a sick person is [in connection with] a heavenly fire,  and who can extinguish that? R. Alexandri also said in the name of R. Hiyya b. Abba, — others state, R. Joshua b. Levi said: When a man's end has come, all have dominion over him, for it is written, And it will be that whosoever findeth me will slay me.  Rab deduced it from this verse: They stand forth this day to receive thy judgments: for all are thy servants. Rabbah b. Shila was told that a tall man had died. [Now it happened thus:] This man was riding on a little mule and when he came to a bridge, the mule shied and threw the man, and he was killed. Thereupon Rabbah applied to him the verse, They stand forth this day to receive thy judgments etc. Samuel saw a scorpion borne by a frog across a river, and then stung a man, so that he died. Thereupon Samuel quoted, They stand forth this day to receive thy judgments etc. Samuel said: Only a sick person who is feverish  may be visited. What does this exclude? It excludes those concerning whom it has been taught by R. Jose b. Parta in R. Eliezer's name, viz., One must not visit those suffering with bowel [trouble], or with eye disease, or from headaches. Now the first is well, the reason being through embarrassment;  but what is the reason of the other two? — On account of Rab Judah's dictum, viz., Speech is injurious to the eyes and to [people suffering from] headaches. Raba said: Feverishness, were it not a forerunner of the angel of death,  it would be as salutary