Nedarim

Rabbah b. Jonathan said in R. Jehiel's name: 'Arsan is beneficial for healing the sick. What is 'arsan? — Said R. Jonathan: Old peeled barley which sticks to the sieve.  Abaye observed: They require boiling as the flesh of an ox. R. Joseph said: It is fine barley flour which sticks to the sieve; [whereupon] Abaye remarked: It needs as much boiling as the flesh of an ox. R. Johanan said: We must not visit one afflicted with burdam,  nor mention its [real] name. What is the reason? — R. Eleazar said: Because it is like a gushing well.  R. Eleazar also said: Why is it called burdam? Because it is a gushing well. THE LATTER MAY AFFORD HIM A CURE OF LIFE BUT NOT A CURE OF MONEY. What does this mean? Shall we say that 'A CURE OF LIFE means without payment, and 'A CURE OF MONEY' is for a fee?  Then let him [the Tanna] state: He may heal him without payment, but not for a fee? — But by 'A CURE OF LIFE' his own person is meant: whilst 'A CURE OF MONEY' refers to his cattle.  R. Zutra b. Tobiah said in Rab's name: Nevertheless he may tell him: this drug is beneficial for it, that drug is injurious for it. MISHNAH. HE MAY BATHE TOGETHER WITH HIM IN A LARGE BATH, BUT NOT IN A SMALL ONE,  HE MAY SLEEP IN A BED WITH HIM. R. JUDAH SAID: [ONLY] IN SUMMER, BUT NOT IN WINTER, BECAUSE HE [THEREBY] BENEFITS HIM.  HE MAY RECLINE ON A COUCH  OR EAT AT THE SAME TABLE WITH HIM  BUT NOT OUT OF THE SAME DISH;  BUT HE MAY DINE WITH HIM OUT OF A BOWL WHICH RETURNS. GEMARA. It was taught: He may not bathe together with him in a bath, or sleep in a bed with him, whether large or small: this is R. Meir's ruling. R. Judah said: A large one in winter, and a small one in summer are permitted.  He may bathe with him in a large bath, and may take a hot air bath with him [even] in a small one.  He may recline on a couch with him, and eat at the same table, but not out of the same dish. Yet he may eat out of the same bowl that returns. R. Jose b. Hanina said: that means the bowl that returns to the host. MISHNAH. HE MAY NOT EAT WITH HIM OUT OF THE BOWL PUT BEFORE WORKMEN,  NOR MAY HE WORK WITH HIM ON THE SAME FURROW: THIS IS R. MEIR'S VIEW. BUT THE SAGES SAY: HE MAY WORK, PROVIDED HE IS AT A DISTANCE. GEMARA. There is no dispute at all that they may not work near [each other]. They differ only in reference to [working at] a distance. R. Meir maintains: We forbid at a distance as a preventive measure on account of nearby, for he [the maddir] softens the ground before him; while the Rabbis hold: We do not enact a preventive measure.