Abaye and Rava say anything that is a visible medicinal procedure is allowed, and is not considered ‘Darkei Emori’. Rashi explains this needs to be something tangible, as opposed to simply a chant or recital. According to this, why are the chants listed earlier in the Gemara permitted?
Quick Search:
Quick Search Daf Insights:
The problem is not chants per se. The problem is that they are usually Darkei Emori. That is why there are exceptions mentioned here on bottom of the Amud. Those mentioned earlier are also exceptions. They aren’t mentioned here because they are not in the Perek of Darkei Emori in the Tosefta, which the discussion is about.
As in the answer above, the list brought by the anonymous Tanna-teacher of baraisos is not all inclusive, nor is R. Chiya bar Huna’s 2 permissible chants fully inclusive. Tosefta Perakim 7 and 8 list many practices as well as personal statements that are or are not darkei Emori. Interestingly, Chasdei David on perek 7 baraisa 3 describes what sounds like vacht nacht (permissible) , and perek 8 baraisa 4 talks about tying a red bendel (machlokes if permissible).