Reference for Sanhedrin 201:17

נענה רבי עקיבא ואמר חביבין יסורין אמר להם סמכוני ואשמעה דברי עקיבא תלמידי שאמר חביבין יסורין אמר לו עקיבא זו מנין לך אמר מקרא אני דורש (מלכים ב כא, א) בן שתים עשרה שנה מנשה במלכו וחמשים וחמש שנה מלך בירושלים [וגו'] ויעש הרע בעיני ה' וכתיב

How then shall it be done? — R. Hama son of R. Hanina said: They must first be oiled, and then massaged.<span class="x" onmousemove="('comment',' On week-days massage preceded oiling (Rashi). ');">¹⁶</span> R. Johanan said: The oiling and massaging must be done simultaneously. Our Rabbis taught: <font>It is permitted to consult by a charm the spirits of oil or eggs</font>,<span class="x" onmousemove="('comment',' Every plant in the vegetable kingdom was believed to have its own presiding genius, which could be provoked by incantations; v. Gen. Rab. X, 6. Both eggs and oil were used for purposes of magic and in folk-medicine; cf. A. Marmorstein in MGWJLXXII, p. 395. It is noteworthy from the present passage that the Talmud had no faith in these charms. ');">¹⁷</span> but that they give false answers. <font>Incantations are made over oil contained in a vessel, but not in the hand</font>;<span class="x" onmousemove="('comment',' This states the practice, not a ruling. ');">¹⁸</span> therefore one may anoint with the latter, but not with the former.<span class="x" onmousemove="('comment',' Since it may have been used as a charm. ');">¹⁹</span> R. Isaac b. Samuel b. Martha chanced upon a certain inn. Some oil was brought to him in a vessel, with which he rubbed himself, whereupon blisters broke out on his face. He then went out to the market place, and was seen by a woman who observed: 'I see here the blast of <font>Hamath</font>.'<span class="x" onmousemove="('comment',' The name of a demon. ');">²⁰</span> R. Abba said to Rabbah b. Mari: it is written, I will put none of these diseases upon thee, which I have brought upon the Egyptians, for I am the Lord that healeth thee.<span class="x" onmousemove="('comment',' Ex. XV, 26. ');">²¹</span> But since He hath brought no [disease], what need is there of a cure? — He replied: Thus hath R. Johanan said: This verse is self-explanatory, because the whole reads, And he said, if thou wilt diligently hearken to the voice of the Lord thy God: thus, if thou wilt hearken, I will not bring [disease upon thee], but if thou wilt not, I will; yet even so, I am the Lord that healeth thee. Rabbah b. Bar Hana said: When R. Eliezer fell sick, his disciples entered [his house] to visit him. He said to them, 'There is a fierce wrath in the world.'<span class="x" onmousemove="('comment',' He referred to himself-God must be very angry with him so to have afflicted him. So Rashi. Graetz Geschichte IV. p. 47 conjectures that his death took place shortly before Trajan's attack upon the Jews of many countries (c. 116-117 C.E.), to which he was alluding in this remark, as the storm was already brewing. ');">²²</span> They broke into tears, but R. Akiba laughed. 'Why dost thou laugh?' they enquired of him 'Why do ye weep?' he retorted. They answered, 'Shall the Scroll of the Torah<span class="x" onmousemove="('comment',' I.e., R. Eliezer. ');">²³</span> lie in pain, and we not weep?' — He replied, 'For that very reason I rejoice. As long as I saw that my master's wine did not turn sour, nor was his flax smitten, nor his oil putrefied, nor his honey become rancid,<span class="x" onmousemove="('comment',' He was prosperous in everything. ');">²⁴</span> I thought, God forbid, that he may have received all his reward in this world [leaving nothing for the next]; but now that I see him lying in pain, I rejoice [knowing that his reward has been treasured up for him in the next].' He [R. Eliezer] said to him, 'Akiba, have I neglected anything of the whole Torah?'<span class="x" onmousemove="('comment',' That thou sayest that I now suffer for my sins, so that I may have nothing but reward in the world to come. ');">²⁵</span> — He replied, 'Thou, O Master, hast taught us, For there is not a just man upon earth, that doeth good and sinneth not.'<span class="x" onmousemove="('comment',' Ecc. VII, 20. ');">²⁶</span> Our Rabbis taught: When R. Eliezer fell sick, four elders went to visit him, viz., R. Tarfon, R. Joshua, R. Eleazar b. Azariah, and R. Akiba. R. Tarfon observed, 'Thou art more valuable to Israel than rain; for rain is [precious] in this world, whereas thou art [so] for this world and the next.'<span class="x" onmousemove="('comment',' For as a result of his teaching Israel would enjoy a reward in the next world too. ');">²⁷</span> R. Joshua observed, 'Thou art more valuable to Israel than the sun's disc: the sun's disc is but for this world, whilst my master is for this world and the next.' R. Eleazar b. Azariah observed, 'Thou art better to Israel than a father and a mother: these are for this world, whereas my master is for this world and the next. But R. Akiba observed, 'Suffering is precious.' Thereupon he [the sick man] said to them, 'Support me, that I may hear the words of Akiba, my disciple, who said, "Suffering is precious."<span class="x" onmousemove="('comment',' Because they make atonement for the sufferer. ');">²⁸</span> Akiba,' queried he, 'whence dost thou know this?' — He replied, 'I interpret a verse: Mannasseh was twelve years old when he began to reign, and he reigned fifty and five years in Jerusalem etc. and he did that which was evil in the sight of the Lord.<span class="x" onmousemove="('comment',' II Kings XXI, 1f. ');">²⁹</span> Now it is [elsewhere] written,

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