In several contexts throughout the Talmud, we find various medical practices that the Sages recommended for treating different ailments, including "Segulot" ("charms") that were used to cure illness and pain. What is the status of these remedies nowadays? Is it advisable or permissible for one to make use of these remedies, or should one restrict himself to the medical procedures advocated by contemporary medicine?
This question was addressed by the Maharil (Rabbi Yaakov Molin, Germany, 1365-1427), on page 621, Halacha 43, who strongly forbade employing the remedies discussed in the Talmud (listen to audio for precise citation). He writes that the Gemara's description of these remedies is often obscure, and the Talmudic commentators differ in explaining the Gemara's intent. It is nearly impossible to ascertain the precise details of any given remedy, and therefore any attempt to employ such a remedy will most likely fail. Failing to achieve the desired result could lead a person to ridicule the Talmudic Sages and accuse them of ignorance and offering unsound medical advice. So as to avoid irreverence towards the Sages, the Maharil strictly forbade attempting to make use of the medical procedures described in the Talmud.
Interestingly enough, the Maharil made an exception for one particular remedy mentioned in Masechet Shabbat (67a), observing that this remedy is "tried and tested." The Gemara states that if a person is choking on a bone, Heaven forbid, somebody should place a bone from the same species upon his head and declare a certain incantation ("Had Had Nahit Bala Bala Nahit Had Had"). Regarding all other remedies, however, the Maharil urges that we make no attempt to employ them, and that we instead rely on the medical experts of our time. (See Hidushe Rabbi Akiva Eiger on Shulchan Aruch Y"D 336:1.)
Summary: Given our limited understanding of the medical remedies mentioned in the Talmud, one should not attempt to use them.
