Our Gemara on Amud Beis states a rule regarding ritualistic actions that seem to offer cures but may be of pagan origin:

“Anything that has an apparently effective medicinal purpose or any other logical reason behind it is not subject to the prohibition against following the ways of the Amorite.”

The simple explanation is that since the person is doing it under the assumption that it has a medicinal value instead of a magical value, it is not considered idolatrous. And it makes sense, particularly when it comes to medical issues, because to the consumer, many medical practices might not make sense. It’s hard to tell: is it witchcraft, or is it some secret the doctor or medical establishment knows about the body? Therefore, even if the user is not aware of how it is health promoting, if the intention is for it to promote health and not some type of sorcery, it is permitted. (See Meiri ibid.) The Rambam in the Moreh Nevuchim (III:37) explains in a similar fashion, even if scientifically the practice is not supported, but at the time it appeared to people from experience that the practice produced a cure, this is also permitted. Once again it seems the intention is that since it is being used as a cure, and not as a magical technique, it is not considered a violation of following in the ways of the Amorites.

Based on this, I will offer a derash, based on a Rashi and Targum. On his death bed, Yaakov refers to a portion of land (the city of Shechem) that he “acquired from the Amorites with his sword and bow” (Bereishis 48:22). The simple reading is he acquired it through some military action. However, Rashi, based on the Targum and Bava Basra 123a, explains it allegorically, as through his wisdom and his prayer.

Perhaps this can be seen as a counterpoint. The Jewish person does not rely on superstition. If one needs help he may use wisdom, that is intellect granted him by God and meant to be used to understand the world and improve his lifestyle, as well as prayer for divine and supernatural intervention. This is the exact counterpoint to seeking cures through sorcery. Therefore, a person may try different cures of mysterious origin if it is based on practical experimentation (knowledge, science and experience), or meant as a direct prayer to God. Yaakov was hinting at this generational practice. We are able to establish ourselves in the world as a counterpoint to the Amorites. We do not rely on superstition or sorcery. We rely on wisdom and science, as well as prayer, to help cure ourselves and solve our problems.

Now we can understand with greater depth the original statement: “Anything that has an apparently effective medicinal purpose is not subject to the prohibition against following the ways of the Amorite.”