Mozelle Forman 

Judi Chalme likes to talk.  She loves talking so much that for over 25 years she has made it her career, as radio talk show host with the moniker “Jersey Judi.” She has become an advocate for and guru of “word wellness.”  Judi and I both agree that currently most of the population, but especially the lettered generations – Gen X, Y, and Z – have lost the art and skills of communicating verbally, and they need our help.   

New Communication Modes’ Impact 

Collectively the gens, also known as digital natives or millennials, were born between 1982 and 1994.  Technology blossomed simultaneously and is a major part of their everyday lives. Almost all their activities are mediated by a screen – including, most dramatically, the way they communicate.  Previous generations did not have all the various methods of communication now available.  If you wanted to speak to someone, make a doctor’s appointment, or order a meal you had to pick up a landline telephone and speak to someone on the other end.  Along came the miraculous fax machine, allowing a written document to be transmitted from one’s home to anywhere in the world within moments! Then came email, texting, and then cell phones, which allowed their owners not only to make calls but also to text, email, and take pictures!  

As we embraced – or not – these new modes of communication, we had to learn the new acronyms and “rules.”  Emails became passe and the younger generations considers it rude to call people, as they prefer a text or WhatsApp.  When communicating, using capital letters makes it look like you are screaming, and why spend time typing “thank you” when “tks” will do?  As texting is now the preferred mode of communicating, baby boomers may watch in horror as three teens sit quietly in the backseat of their cars texting one another. Couples can be seen sitting in a restaurant glued to their phones with nary a word between them. Crazy as it sounds, teens sometimes ask their therapist if it would be ok to text during a session because they are not comfortable talking. 

Challenges to Spoken Fluency 

Judi comments, “When we were younger, we didn’t put too much thought into speaking.  We just had thoughts, and if we wanted to express them, they came out fluently in spoken words. Today, our increased reliance on, and preference of, technology, specifically texting and email, has created a generation of people who have forgotten how to express themselves with the spoken word.  Typing has taken precedence over talking.”  Judi considers this as a disaster in the making.  Subtle communication indicators, such as tone, inflection, and body language, are absent when we text or email.  We no longer have context clues that add to our message, only punctuation.  Even eye contact has become a lost art.  

Judi has witnessed how the shift in how people communicate can put people at a disadvantage.  “Many students in the verbal communication skills classes I’ve taught are hesitant to speak directly to people and have a hard time looking people directly in the eye while speaking to them.  In almost every case, they prefer text and email to spoken conversations and have developed anxiety about making phone calls and leaving a voice message, looking people in the eyes, and dealing face-to-face with difficult topics. This means they may be less likely to be able to defend themselves, speak their minds, and advocate for their children. This also has an impact on their ability to interview for jobs and gain admission to educational institutions. If they can’t express themselves well verbally, they may not get the jobs or be admitted to the schools they want to attend.  And finally, without proper verbal skills, we can’t express ourselves to our loved ones in effective ways.” 

Judi’s work focuses on coaching people to speak in an articulate, fluid, and grammatically correct way.  “My goal is to retrain people into speech-first beings, and strengthen ‘word wellness.’ Like muscles that need to be strengthened, our speaking skills need attention and training as well. If you don’t keep your speaking skills strong, they’ll weaken to the point of being ineffective.  Shouldn’t word wellness be a priority?” 

Word Wellness 

Judi uses the term “word wellness” to describe the antidote to today’s tendency to cram thoughts and ideas into as few words as possible. Word wellness means knowing and being able to properly use words that make you sound intelligent, knowing which words are commonly mispronounced and taking care to pronounce them properly, and knowing which words will make you sound less intelligent than you actually are.  “Because tweets are 130 characters long and texts use abbreviations to save time, people have forgotten how to use words properly. For instance, students in my high school class had been calling their morning coffee ‘expresso’ for so long that I had to call Starbucks to convince them that indeed it was called ‘espresso.’  I have heard people say, ‘I shoulda went’ or, ‘Me and him have a meeting,’ not realizing that they are both grammatically incorrect.  People now need to re-learn the basics of using words well.”   

As a child actress trained in diction and raised by a mom who was a “stickler for using proper grammar,” but most importantly as a coach helping others, Judi recognizes the value of speaking well.  “I truly believe that good verbal communication actually makes you a happier person. How? When one feels comfortable expressing themselves with words, not just with texting or tweeting, they will engage with others more frequently.  The anxiety of speaking out loud is reduced when one is comfortable that they won’t sound silly.  In addition, good verbal communication increases our ability to be heard and understood, which improves the quality of our relationships. And when one has positive human connection and feels understood – well that’s happiness.” 

Judi’s Top Tips 

Here are Judi’s top tips for gaining word wellness. 

• Get back into the habit of picking up the phone and calling people for simple things, first. I realize telling somebody you’ll be there in ten minutes is not phone-call worthy. And I myself love the convenience of texting, but texting back-and-forth “conversations” that go on for hours are a recipe for disaster.  There is too much room for misunderstanding and tension.   

• Take opportunities that allow you to have face-to-face conversations and make eye contact!  Really look at the person you are speaking to – not in a staring hard way, but glance at their face so you begin to learn non-verbal cues. 

Judi has other tips and tricks that she teaches in groups and one-on-one coaching.  Anybody looking to brush up on their verbal skills, namely people who have interviews, speeches, or presentations coming up, and people who don’t feel confident speaking in general – privately or publicly – can benefit from these coaching opportunities.  Judi will be leading her first corporate training seminar this month, organized by an employer who wants his employees to sound more professional.   

This summer, Judi will be leading training groups in Deal, with a maximum 10 to 15 people.  “I am a firm believer that the art of speaking well – both technically and communicatively – can be learned.  Hashem gave us the gift of speech. It’s what separates us from the animals. It’s my firm belief that we all need to consider that gift, care for it, and put thought into the use of it, the way we do with all of His blessings.”   

Here is Judi’s final takeaway: when you have something to say, make sure to say it well. 

Judi can be reached at judi@thetalktheory.com, on Instagram @TheTalkTheory, or by calling 848-844-5989.  And although she’d rather speak to you, it’s okay to text her. 

By Rabbi Hayim Asher Arking and Rabbi Ezra Ghodsi 

Many have the custom to eat dairy on Shavuot. If one wants to make dairy bread, one should be cognizant of the halachot involved. The Gemara (Pesahim 30b) teaches that one is not allowed to make bread that was kneaded with milk. This prohibition was instituted by the Rabbis out of concern that one will forget or will not realize the bread is dairy and will eat it together with meat. Baking dairy bread is only permitted in certain instances. 

What are the conditions to allow one to bake dairy bread? 

One may bake dairy bread if one of the following conditions is met: 

1) Only a small amount is baked.  

2) The bread is baked in a shape that is recognized as specifically dairy or meat. If there is an identifying – not just a different – shape, that will remind people that it is meat or dairy one may bake even a large amount. 

What is considered “a small amount”? 

According to some opinions, it’s the amount that will be eaten in the coming meal. Some are more lenient and allow an amount that will be eaten within the next day. When baking such a small amount for the family there is no concern that it will be accidentally eaten with the other type. 

What shape should I bake the bread in? 

A shape only helps if those eating the bread would recognize the bread is dairy because of the shape. If the same shape is used for both dairy and pareve bread it will not help, as one may inadvertently assume that the bread  is pareve. Another option would be to sprinkle cheese on top of the dough, as this way it would be easily recognizable as dairy and it wouldn’t be eaten with meat accidentally.  

What if I already baked a large amount without a distinctive shape? 

If one forgot, or even if one was unaware of the halacha, and baked a large amount of dairy bread, all of the bread is forbidden to eat, even by itself, and must be discarded. Once the dairy bread is baked, it does not help to give it out to family and friends, even if each person is receiving a small amount and it will be eaten right away. 

What about crackers and pastries? 

Although one of the above conditions is necessary for both bread and crackers alike, those conditions are not required for sweet pastries or cakes. One is allowed to bake a large number of sweet dairy pastries or cakes even without an identifying shape. Since sweet pastries are not eaten together with meat we are not concerned that a mistake will happen. Although one who ate meat has to wait six hours before eating anything dairy, we do not go so far as to prohibit making something that might be eaten during that time, and only prohibit what might be eaten together with meat. 

What about items that are filled, like sambousak? 

In regards to sambousak or bourekas, there are varying customs. Some are careful to make them in an identifying shape. For example, cheese bourekas are triangles, while the meat ones are made into a square. The meat ones also have some of the meat showing to differentiate between meat and pareve bourekas. For sambousak, the meat and cheese ones are made in two different shapes to identify which one is which. Others are of the opinion that the prohibition only applies to bread that was kneaded with milk, as one who is eating it has no way to know that it is not regular bread. However, something filled does not need an identifying shape, as it is clearly noticeable that there is filling and one will find out what is inside before eating. Experience has shown that it is prudent to make bourekas or sambousak noticeably different, as people have mistakenly used the dairy ones for a meat meal or baked dairy and meat ones simultaneously.  

What if a small amount of pareve bread came in contact with dairy? 

If only a small amount of pareve bread came in contact with dairy, it is permissible to eat, however, one must be careful not to eat it with meat. In fact, the halacha goes further and requires that any bread eaten with a dairy meal may not be eaten at a meat meal, or vice versa, out of concern that the bread may have come in contact with meat or dairy. This halacha applies to any food that was on the table and potentially came in contact with dairy or meat. They should not be served at the opposite meal.  

What about the bread that was in the middle of the table and didn’t get touched at all? 

Generally, what was used for serving in the middle of the table may be used in both a meat and dairy meal, as it wouldn’t come in contact with the other food on the table. One should be mindful if there are children at the table, as it may be problematic to re-serve the food since it is more likely that the food would have come in contact  with their hands, which may have had food residue on them.  

Custom to Eat Dairy 

It is interesting to note that while there are many reasons given for the custom to eat dairy on Shavuot. The Rema (Shulhan Aruch 594:3) explains the custom based on the previous halacha. It appears the custom in his time was to start the meal with dairy and then in the middle clear off all the dairy and switch to a meat meal. The Rema explains that based on the above halacha, they would need to bring new bread to the table. The requirement to have two separate breads would then serve as a remembrance of the Sh’tei Ha’lehem – the two-bread offering brought in the Bet Hamikdash on Shavuot. 

Rabbi Yehuda Finchas 

Rabbi, last Shabbat my shoulder was hurting so I asked my son for a gentle massage. He politely refused, arguing that massages on Shabbat were forbidden. But I once learned that it is permissible. Is my son correct or was he just being lazy?  

There’s actually a difference of opinion as to whether you may have a massage on Shabbat. Hacham Ovadia, zt”l,  does allow a gentle amateur massage, but others disagree. To appreciate these different perspectives, we need to delve into differing explanations of a mishnah in Masechet Shabbat (147a) and the subsequent rulings of the Shulchan Aruch. 

The mishnah rules that one may not be “mit’amel” on Shabbat. Rashi explains that “mitamel” describes a type of massage of vigorously rubbing the body. It is prohibited on Shabbat since it is classified as a “weekday activity” or “uvdin de-chol.” Rambam disagrees and describes “mitamel” as a therapeutic treatment that induces sweating. This was considered medically beneficial and is therefore prohibited under the general prohibition of medical treatment on Shabbat (in a non-lifesaving setting).  

A practical difference between these two approaches is a gentle massage. According to Rambam, so long as it doesn’t induce sweating, it would be permissible, but Rashi would still prohibit it since it would still qualify as a weekday activity.   

So, who do we rule like, Rambam or Rashi? 

Fascinatingly, Rabbi Yosef Kairo, the author of the Shulchan Aruch, seems to contradict himself. He first quotes Rashi’s opinion in chapter 327:2 of Hilchot Shabbat and in the very next chapter (328:42), he quotes the Rambam. Depending as to how you resolve this seeming contradiction will answer the question, can you have a massage on Shabbat. 

Some halachic commentators explain that the Shulchan Aruch quotes both opinions because he adopts the potential stringencies of both opinions. Others explain that, in essence, Rashi and Rambam agree as to the practical outcome of prohibiting massages, and they only disagree as to how to properly interpret the mishnah. This is the stance of those who prohibit massages on Shabbat. 

The Bi’ur Halacha (328:42), however, understands that Shulchan Aruch is indeed quoting two opposing views, but that for practical purposes we follow the opinion of Rambam, and he therefore permits a gentle massage that does not induce sweating. This is, in part, the line of reasoning and the source for Hacham Ben Zion Aba Shaul (Or Lezion 2:36:11) leniency to permit a massage on Shabbat to relieve pain and is quoted by Hacham Ovadia (Hazon Ovadia, Shabbat, Vol. 3, pp. 386 – 389).   

Hacham Ovadia goes a bit further and also permits basic morning stretching exercises on Shabbat since they are neither meant to be therapeutic nor do they induce sweating (see also S.A. 301:2). He similarly permits breathing exercises as part of daily regimen of speech therapy.  

Running and exercising that induces sweating is also prohibited. However, casual walking, even for health reasons, is allowed. The Gemara (Shabbat 113b) learns this from the pasuk in Yeshayahu (58:13) that says: “If you restrain your foot on the Shabbat… if you declare the Shabbat as a ‘delight’ [and] Hashem’s holy day as ‘honored’ and honor it by not engaging in your own affairs…” 

The Talmud and Rambam (Shabbat, 24:4) explain this to mean that even our manner of walking on Shabbat should be different than our weekday walking, which precludes running, unless running to perform a mitzvah, which is permitted. Shabbat is both a day of  “ta’anug,” enjoyment, as well as a day of rest, requiring proper balance and prioritizing. In conclusion, if a gentle massage is needed to relieve aches or pains, this is allowed according to our Sephardic hachamim. 

Rabbi Yehuda Finchas is a worldwide expert and writer on medical halacha, and is the head of the Torat Habayit Medical Halacha Institute. His latest book is entitled “Brain Death in Halacha and the Tower of Babel Syndrome.” To contact Rabbi Finchas, email rabbi@torathabayit.com.

Preview of the Upcoming Brooklyn Men’s Softball League 

Sam Sutton

Get ready for some incredible softball action because the Men’s Softball League is back and better than ever! As the league enters its 39th season, fans are gearing up to witness the incredible athleticism and skill of the players.

The League is highly competitive, and the players give it their all every week. With a range of ages and experience levels, the League is a great representation of our diverse community in Brooklyn. 

From fresh-faced newcomers like Jeffrey JUFA Dweck to veterans like Jackie Schweky, who has been playing in the league since 1984, the league is a true testament to the love of the game. 

This year, each team took it upon themselves to sponsor one of our community’s charities to help bring awareness to these wonderful organizations.  

Sephardic Bikur Holim, Sephardic Food Fund, Maskeel el Dal, CARE, SAFE, and the Community Assistance Fund are all represented.

Lemonheads 

First up, we have the Lemonheads, led by young centerfielder Isaac Sasson and his cousin, shortstop Mordy Chrem. These two cousins have been playing together for years, and their dynamic on the field is undeniable. With Sasson’s lightning-fast speed and Chrem’s impressive fielding skills, the Lemonheads are a force to be reckoned with. 

Supersonics 

Next, we have the Supersonics, who are run by the talented pitcher Dan Braun. Braun’s arm is one of the best in the league, and his accuracy is unmatched. With his leadership and skill, the Supersonics are sure to give the other teams a run for their money.

The Constanzas 

The Constanzas are up next, and they’re led by the veteran Swiss Army knife David Tawil. Tawil has been playing in the League for years and has proven himself to be one of the most versatile players on the field. Whether he’s playing infield or outfield, Tawil’s ability to adapt to any situation makes him a valuable asset to the team. 

Goblins 

The Goblins are also in the mix, with Isaac Cohen and his friends at the helm. These young players have a lot of energy and enthusiasm, and their love for the game is evident in their play. They may be newcomers to the league, but they’re definitely ones to watch. 

Joe Who? 

Joe Who? is another team that’s sure to impress. They’re led by the defensive shortstop Ralph Wamma Shamah, whose quick reflexes and impressive fielding have earned him a reputation as one of the best players in the league. With Shamah’s leadership and the team’s solid defense, Joe Who? is definitely a contender for the championship title. 

Band of Brothers 

Last but not least, we have the Band of Brothers, led by elite hitter Marc Richter and his brother, third baseman Albert Richter. These two brothers have been playing together for years, and their chemistry on the field is undeniable. With Marc’s incredible hitting and Albert’s solid fielding, the Band of Brothers is a team that can’t be overlooked. 

Stay Tuned… 

So, if you’re looking for an exciting way to spend your Sunday mornings, come out and show your support for the Brooklyn Men’s Softball League. Whether you’re a die-hard fan or a casual spectator, you’re sure to be impressed by the athleticism, skill, and passion of the players. The season promises to be one for the books, so don’t miss out on the action! 

Alternative Medicine – Modern vs. Old World Views 

Rabbi Haim Perlmutter

Judaism has always had a special and positive outlook regarding the field of medicine and to medicines. The Jew, with a disposition to hesed, has always tried to help the world by treating and offering relief to those suffering from disease. The Torah (Shemot 21:19) teaches, “Verapo yerape,” from which our sages infer that doctors are authorized to heal the sick. Indeed, many prominent Jews throughout our history, including such towering figures as the Rambam and the Ramban, made their living from practicing medicine. 

The special place accorded by Judaism to curing and to medicine manifests itself in halachah in many ways. This article will discuss whether alternative medicine falls under the halachic definition of “medicine,” and the halachic ramifications of this question. 

The formal halachic status of “medicine” is relevant for a number of different issues, including that of medical treatment on Shabbat. Halachah permits violating the Shabbat in order to cure a person whose life is in danger, yet halachah forbids taking medicine on Shabbat unless one is sick in bed or needs continuing treatment. Thus, something defined as “medicine” would be permitted for use on Shabbat in life-threatening situations, and would be forbidden for use on Shabbat in other circumstances. Conversely, measures taken that do not qualify as medical treatment would be generally permissible on Shabbat, but would be forbidden if they entail Shabbat violations, even for the sake of a gravely ill patient. Indeed, the Rama rules that one may transgress a Torah violation to treat a gravely ill patient only through procedures that are “proven” to succeed, or which are administered by a qualified doctor.[1] 

Additionally, in light of the halachic requirement to care for one’s physical wellbeing, the halachic definition of “medicine” is crucial for determining one’s obligation to avail himself of medical treatments to maintain heath. 

Rav Shlomo Aviner

Rav Shlomo Aviner[2] says that the Rama’s definition includes only doctors who are certified according to the conventional medical establishment. Therefore, he concludes that if a patient is told that he will die if he does not use conventional treatment for his disease, he may not elect to refrain from using that medicine and pursue non-conventional treatment. However, Rav Aviner concedes that if there was research indicating that the alternative procedure actually helps, there may be reason to reconsider. Similarly, if the medical establishment changes its attitude to certain alternative medicines, this change would give them more halachic validity. Rav Aviner does not address a situation in which conventional medicine has no solution and alternative medicine claims to solve the problem. 

Rav Haim David Halevi

Rav Haim David Halevi, zt”l, (former Chief Rabbi of Tel Aviv) received a letter from someone inquiring about the possibility of using homeopathic medicines on Pesah. These medicines were alcohol-based, and since they were manufactured overseas, it was impossible to determine whether or not they were kosher for Pesah. The patient mentioned that he had previously brought this question to a different rabbi who said, “Homeopathic medicine cannot be regarded as valid or proven efficacious,” and added,  “Using medical procedures that do not have a rational basis behind them is contrary to belief in Hashem, and can cause people to be open to all kinds of ideas that originate from idol worship and are in contrast to the way Hashem created his world.” 

In an article on the subject[3], Rav Halevi set out to prove this rabbi wrong. He cited, among other sources, the Mishnah in Yoma regarding the case of one who is bitten by a “mad dog.” Rabbi Matya allows the patient to be fed a part of that dog‘s liver (which is obviously not kosher), whereas the other rabbis forbid this practice. Rashi explains that the ancients regarded the biting dog’s liver as an antidote, but since the medicinal value was not proven, the majority among the sages do not allow the patient to violate Torah law by eating the dog’s liver. The implication of Rashi’s comments, as Rav Halevi notes, is that if we were dealing with a kosher substance, it would be allowed to be given to the patient even though there is no rational basis for its medical benefits.[4] Accordingly, Rav Halevi concludes that one may use alternative cures even when no rational explanation for their efficacy exists, as long as no halachic violation is entailed. 

Rav Neubert, Rav Shlomo Zalman, and Rav Elyashiv

A similar question was posed to a number of halachic authorities involving a cancer patient who was told there was no cure for his illness. In desperation, he decided he would invest considerable amounts of time, effort, and money to go to an alternative clinic in a different country for treatment. The question that arose was twofold: should one try to dissuade him from going, and should one refrain from giving tzedakah money to help him undergo this treatment?

Rav Yehoshua Neubert, zt”l, ruled that one should not try to dissuade the patient from seeking the alternative treatment, as hope is a vital part of overcoming illness, and the hope of recovery can itself prolong a patient’s life. As for the question of giving charitable donations to help fund the treatment, Rav Neubert ruled that tzedakah money may be donated for this cause, in disagreement with the view expressed by his mentor, Rav Shlomo Zalman Auerbach, zt”l. Rav Shlomo Zalman ruled that charity money may not be used to provide alternative medication, though small amounts may be given for the purpose of bringing the patient a degree of emotional relief. Rav Yosef Shalom Elyashiv, zt”l, reportedly maintained that if the psychological effect of undergoing this treatment could help the patient live longer and with better quality of life, then one should give his charity money to this cause, even if the treatment offers no direct medical benefit.[5] 

The Permissibility of “Irrational” Medication

As for the lack of rational explanation for the efficacy of much of alternative medicine, Rav Yehudah Shaviv[6] notes a seeming contradiction in the Rambam’s writings. On one hand, the Rambam codifies the Mishnah’s ruling that one may walk in a public domain on Shabbat while wearing a fox’s tooth or the nail from a crucified person, as these were considered remedies and may therefore be worn on Shabbat.[7] On the other hand, the Rambam elsewhere[8] expresses the view that irrational healing practices may not be used, and doing so violates the prohibition of darche ha’Emori (following the ways of the gentiles). The question thus arises, what justification can there be for walking in public on Shabbat wearing articles such as a fox’s tooth, if halachah forbids using them for medicine?

The Rashba[9], as Rav Shaviv cites, explains that if experience has proven the benefit or effectiveness of non-conventional treatments, then they may be used, even if we have no rational explanation for why they are medically beneficial. The Meiri[10] adds that once the masses attribute medicinal value to a certain remedy, this perception lends the remedy psychological value, which itself justifies its use. In any event, Rav Shaviv himself urges people to reject irrational medicinal procedures and to adhere to scientifically proven measures. 

The general consensus among the aforementioned scholars is that one should not violate a Torah prohibition for the sake of utilizing these medical treatments. If one has a particular reason to believe that such a remedy could be beneficial, either in light of research and experimentation, or in terms of the psychological benefit, a competent halachic authority should be consulted.  

Changing Attitudes in Medicine 

It must be emphasized that the articles cited above were written when very few alternative medicine treatments had any scientific validation. To illustrate how conventional medical wisdom has changed since that time, we should note Rav Aviner’s comment that it is acceptable to follow alternative medicine’s “unproven” belief that white flour and sugar cause health problems – a belief which has since been proven clinically and is widely accepted by the conventional medical establishment. Additionally, conventional doctors are now prescribing homeopathic remedies, and the Israeli health services have introduced non-conventional medicine into their clinics. The halachic response to alternative medicine must therefore be updated in light of the significant changes that we are witnessing in the field of medicine. As Rav Aviner himself said, if the attitude of conventional science changes, then so will that of the rabbis. 

I would like to conclude with an anecdote from my personal experience. A number of years ago I suffered from dry eyes, and the conventional eye doctor told me to put in a drop of artificial tears every hour. My cornea was so dry I had scratches on it. A non-conventional natural practitioner recommended that I use castor oil, and I found that if I put it in the eye just once a day, the relief lasted the entire day. When I went back to the doctor, she looked in my eyes and couldn’t believe what she saw. She said, “What are you doing for your eyes? The scratches vanished! Whatever you are doing – continue.” 

Disclaimer: This article is not to be used for practical halachic decisions. For practical guidance, please consult your personal rabbi. 

Rabbi Haim Perlmutter is a rabbi and educator. He is author of “Tools for Tosafos” and “Grow With Gemara – A Hands on Guide to Improve Gemara Skills”(published by Targum Press).

Footnotes: 

[1] Rama, Y.D. 155:3. 

[2] Asya, 9, pp. 90-130. 

[3] Techumin, volume 3, pp. 72-73. 

[4] According to another version of the Mishnah, Rabbi Yossi is the one who allows eating the dog’s liver, while Rabbi Meir prohibits doing so. As halachah follows Rabbi Yossi’s view in his disputes with Rabbi Meir, we may have an even stronger basis for permitting such remedies. 

[5] Nishmat Avraham (Y.D. 155). It was obvious to both the questioner and to the rabbi that there was no chance that the alternative medicine would actually cure the cancer.  

[6] Techumin, vol. 19, pp. 411-416.  

[7] Hilchot Shabbat 19:13. The Rambam clearly followed the version of the text of the Mishnah cited above, note 4. 

[8] Guide for the Perplexed, 3;37. See also Hilchot Avodat Kochavim, chapter 11.  

[9] Responsa, vol. 1, 413.  

[10] Shabbat 66b. It must be emphasized that the Meiri advanced this theory to explain why such practices are permissible; this does not mean that one may violate Torah law for the sake of employing these methods.