Oil as a valued means of remedy.
Mishnah Šabbot 14.4: Those who suffer from hip pains may not rub
themselves (on the Sabbath) with wine and vinegar (literally: anoint, for wine
and vinegar were usually not used for anointing, but for healing, and healing
was forbidden on the Sabbath when there was no imminent danger to life). But
they may rub themselves with oil (because even the healthy may anoint
themselves with oil on the Sabbath), only not with rose oil (because this is
especially used for healing). Princes may spread rose oil on their wounds
because they use it to anoint themselves on weekdays as well. R. Simeon (ca.
150) said, “All Israelites are royal children.” ‖ Jerusalem Talmud Maʿaśerot
2.53B.42: Whoever has pain in his throat may not (on the Sabbath, cf. above
quote) gargle with oil (that would be a healing process). But he may pour out a
lot of oil into a wine broth and slur it (now it functions as a means of
enjoyment). He may not rub himself with wine and vinegar, but with oil. Anyone
who has a headache or who suffers from skin rashes may rub himself (on the
Sabbath) with oil, but not with wine and vinegar.—The same is said in t. Šabb.
12.10f. (127), partly also as a baraita in b. Ber. 36A. ‖ Tosefta Šabbot 12.12
(127): A person may spread oil on his wound (on the Sabbath because this can be
understood as anointing), only he may not use a cloth or a rag and lay it on
his wound (because that would be the application of a remedy).—Similarly, in t.
Ter. 9.13 (42). ‖ Jerusalem Talmud Berakot 1.3A.9: One may rub a mixture of oil
and wine אֲלוּנְתִּית (ἔλαιον οἰνάνθινον) on a sick
person on the Sabbath. In a baraita, it is taught that R. Simeon b. Eleazar
(ca. 190) said, “R. Meir (ca. 150) allowed wine and oil to be applied on the
Sabbath and rubbed into the sick. When he fell ill once, we wanted to do the
same for him. But he would not allow us to do it. We said to him, ‘Rabbi, will
you keep your words for the rest of your life?’ He said to us, ‘Even though I
have decided for others in a more lenient sense, I decide for myself according
to the stricter sense. For my companions were of a different opinion than I in
this regard.’ ”—Parallel passages include t. Šabb. 12.12 (127); y. Šabb.
14.14C.57.—See also Midr. Eccl. 1:8 at § James 5:14 B. (Hermann L.
Strack and Paul Billerbeck, A Commentary on the New Testament from the
Talmud and Midrash, ed. Jacob N. Cerone, 4 vols. [trans. Andrew Bowden and
Joseph Longarino; Bellingham, Wash.: Lexham Press, 2022], 2:13-14)
