After some discussion of the ways of the Amorite, the Gemara cites additional statements from the Amorite chapter in the Tosefta and from other sources on this topic. One who says: My fortune be fortunate [gad gaddi] and be not weary by day or by night; that statement contains an element of the ways of the Amorite. Rabbi Yehuda says: That is more severe than the ways of the Amorite, as gad is nothing other than a term of idolatry, as it is stated: “And you that forsake the Lord, that forget My holy mountain, that prepare a table for Gad, and that offer mingled wine in full measure unto Meni” (Isaiah 65:11). Gad gaddi is a form of prayer to an idol.

One who requests that he be called by his wife’s name and she be called by his name for good fortune, his request contains an element of the ways of the Amorite.

One who says: Let my barrels be strengthened [donu danei], that contains an element of the ways of the Amorite. Rabbi Yehuda says: That is more severe than the ways of the Amorite, as Dan is nothing other than a term of idol worship, as it is stated: “They that swear by the sin of Samaria and say: As your god Dan lives” (Amos 8:14).

One who hears a raven calling and is concerned about a bad omen and says to the raven: Scream, and says to the female raven: Whistle and turn your tail to me for the best; those statements contain an element of the ways of the Amorite.

One who says: Slaughter this rooster that calls out in the evening and says: Slaughter this chicken that calls out like a male rooster; those statements contain an element of the ways of the Amorite.

One who says: I will drink and leave over, I will drink and leave over, so that his wine will increase; that statement contains an element of the ways of the Amorite.

One who cracks eggs on a wall and smears them in front of the chicks; that series of actions contains an element of the ways of the Amorite.

And one who stirs the pot in front of chicks as an auspicious practice so they do not die; that action contains an element of the ways of the Amorite.

A woman who dances and counts the chicks until she reaches the number of seventy-one chicks, so they won’t die; her action contains an element of the ways of the Amorite.

A woman who dances to ensure that the kutaḥ, a spice made from whey salt and bread, that she is preparing will be successful, and a woman who silences bystanders to ensure that the lentils will cook properly, and a woman who screams to ensure that the pearl barley will cook properly; all these contain an element of the ways of the Amorite.

A woman who urinates in front of her pot so it will cook quickly; that action contains an element of the ways of the Amorite.

But one may put a chip of mulberry wood and shards of glass in the pot so it will cook quickly, as doing so is effective and not merely superstition. And the Rabbis prohibit shards of glass not due to superstition; rather, due to the danger involved if the glass is not strained out completely.

The Sages taught in the Tosefta: One may place a lump of salt into a candle so it will burn brightly; that is effective and not merely for good fortune, so there is no element of the ways of the Amorites involved. And similarly, one may put mud or clay under a candle so it will burn longer.

Rav Zutra said: He who covers an oil lamp or who uncovers a kerosene lamp for no purpose violates the prohibition: Do not destroy, since by doing so the fuel burns more quickly.

One who says while drinking: Wine and life to the mouth of the Sages, this does not fall into the category of the ways of the Amorite. There was an incident with Rabbi Akiva who made a banquet for his son, and over each and every cup he brought he said: Wine and life to the mouth of the Sages, wine and life to the mouth of the Sages and to the mouth of their students.

MISHNA: The Sages stated a significant principle with regard to the halakhot of Shabbat: One who forgets the essence of Shabbat, i.e., one who is entirely ignorant of the mitzva of Shabbat according to Torah law, and performed numerous prohibited labors on multiple Shabbatot, is liable to bring only one sin-offering for all those labors when he becomes aware that those actions were prohibited. One who knows the essence of Shabbat but forgets which day is Shabbat, i.e., one who lost track of the days of the week, and performs numerous prohibited labors on multiple Shabbatot is liable to bring a sin-offering for each Shabbat when he becomes aware that he performed those actions on Shabbat. One who is aware that the day is Shabbat but temporarily forgot that certain labors were prohibited and performed numerous prohibited labors on multiple Shabbatot is liable to bring a sin-offering for each