The Ancient Mediterranean Religions Index Database

Results for
Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
east	Gagné (2020) 188, 197, 207, 225, 239, 273, 326, 352, 404 Papadodima (2022) 6, 16, 87, 140, 144, 149, 155
east, achilles, on hephaesteum, frieze, athens	Simon (2021) 247, 248, 249, 384
east, adultery, bodily mutilation of adulteresses in the near	Rosen-Zvi (2012) 198
east, ammiditana, dreams, in ancient near	Renberg (2017) 49
east, ancient near	Allen and Dunne (2022) 19 Klawans (2009) 62, 69, 85, 115, 119, 125, 130, 235 Nikolsky and Ilan (2014) 36, 37, 38, 39 Peppard (2011) 20, 116 Reif (2006) 32, 111, 114
east, ancient, near	Huebner (2013) 164, 173, 186, 188 Schiffman (1983) 111, 141, 193
east, and restored in west by cassian, apatheia, freedom from, eradication of emotion, search for apatheia attacked by lactantius, jerome, augustine in latin western, church, but flourishes in	Sorabji (2000) 397
east, antony, mark, and the	Jenkyns (2013) 3, 50, 83, 156, 245, 250
east, aphrodite, on hephaesteum, frieze, athens	Simon (2021) 248, 249
east, apollo, on hephaesteum, frieze, athens	Simon (2021) 248, 249
east, appian, on pompeys conquest in	Udoh (2006) 18, 19, 20, 21, 22
east, aramaic, as a medium for cultural transfer between babylonia and the roman	Kalmin (2014) 74, 75
east, ares, on hephaesteum, frieze, athens	Simon (2021) 248, 249
east, assyrian dream book, dream interpreters/interpretation, ancient near	Renberg (2017) 61, 62
east, auspicious days fordream-divination, dreams, in ancient near	Renberg (2017) 744
east, ašurbanipal, dreams, in ancient near	Renberg (2017) 58, 59
east, baal, god in near	Feldman (2006) 45
east, bank of the hazael, ḥdatta tigris	Zawanowska and Wilk (2022) 462
east, bath-gymnasium of flavius damianus, t., sophist, statue in	Kalinowski (2021) 211, 212, 350, 352, 353
east, bath-gymnasium, keil, josef, on dedicatory inscription of	Kalinowski (2021) 350
east, bath-gymnasium, vedia phaedrina, builds	Kalinowski (2021) 350
east, bath-gymnasium, vedia phaedrina, statue of in	Kalinowski (2021) 350
east, baths, keil, josef, excavation of	Kalinowski (2021) 5
east, baths, olympia	Borg (2008) 343
east, baths/bath-gymnasia, bath-gymnasium, building inscription of	Kalinowski (2021) 350, 352
east, baths/bath-gymnasia, bath-gymnasium, description of	Kalinowski (2021) 347, 350, 352, 353
east, baths/bath-gymnasia, bath-gymnasium, pendant to vedius bath-gymnasium	Kalinowski (2021) 347
east, baths/bath-gymnasia, bath-gymnasium, portrait	Kalinowski (2021) 350
east, baths/bath-gymnasia, bath-gymnasium, renovation by vedii or flavii vedii	Kalinowski (2021) 353
east, bilingualism, in near	Feldman (2006) 40
east, brutus, and cassius in the	Udoh (2006) 100, 101, 102, 103, 104, 105, 107, 108
east, by tiberius, germanicus, sent to the	Udoh (2006) 242
east, cemetery, carbon dating	Brand (2022) 254
east, church of the	Berglund Crostini and Kelhoffer (2022) 441, 465 Geljon and Vos (2020) 45
east, church, churches, large	Brand (2022) 54, 109, 145
east, cities, provincial, greek	Bruun and Edmondson (2015) 251, 253, 254, 255, 256, 257, 258, 261, 262, 263, 264, 266, 267, 268
east, concerning health of ḫattušili iii, dreams, in ancient near	Renberg (2017) 65
east, conflict, middle	Dijkstra and Raschle (2020) 38, 39, 43
east, consecration of statues in ancient near	Steiner (2001) 115
east, cylinder-seal visually representing dreams, in ancient near dream-divination, ?	Renberg (2017) 62
east, democratization of dreams, in ancient near dream-divination, ?	Renberg (2017) 63, 64
east, dream interpreters/interpretation, ancient near	Renberg (2017) 46, 47, 61, 62, 63
east, dream of speaking cult statue, dreams, in ancient near	Renberg (2017) 59
east, dream-divination on roof dreams, in ancient near	Renberg (2017) 64, 72, 73, 736
east, dream-omens collections, dreams, in ancient near	Renberg (2017) 62
east, dreams, in ancient near ean, n, atum	Renberg (2017) 47, 48
east, earliest dream in documentary text, dreams, in ancient near	Renberg (2017) 49
east, eastern,	Bernabe et al (2013) 76, 265, 304, 483
east, eastern, pantheon,	Bernabe et al (2013) 264
east, elites, local, greek	Bruun and Edmondson (2015) 251, 253, 254, 255, 256, 257, 258, 261, 262, 263, 264, 266, 267, 268
east, epic of atraḫasis, literary and sub-literary works, ancient near	Renberg (2017) 38, 39, 41, 64, 72, 73, 621
east, epic of gilgamesh, literary and sub-literary works, ancient near	Renberg (2017) 38, 39, 40, 41, 42, 43, 44, 72, 73, 621
east, fireless sacrifice, near	Kowalzig (2007) 230, 231, 232, 261
east, frieze of hestia, parthenon, missing from	Simon (2021) 127, 128, 367
east, germanicus caesar, tours the	Rutledge (2012) 87
east, gladiators, in the west	Bruun and Edmondson (2015) 538
east, greek styles, ceramics	Sweeney (2013) 26, 67, 151
east, gudea, dreams, in ancient near	Renberg (2017) 47, 48, 73
east, hesiod, parallels of with near	Feldman (2006) 49, 50
east, hiram, king of hesiod, parallels of with near tyre, josephus’ view of	Feldman (2006) 504, 505, 506
east, hittite anniwiyani virility ritual, ritual texts and incantations, ancient near	Renberg (2017) 612
east, in early literature, dreams, in ancient near	Renberg (2017) 38, 39, 40, 41, 42, 43, 44, 45, 46
east, influence on greek sacrifice, near	Hitch (2017) 29
east, instructions for temple personnel, ritual texts and incantations, ancient near	Renberg (2017) 618
east, keep sunday, liturgical practices of christians, pray facing	Sider (2001) 35
east, kurigalzu ii, dreams, in ancient near	Renberg (2017) 51, 52, 607
east, latin language, in greek	Bruun and Edmondson (2015) 251
east, legend of aqht, literary and sub-literary works, ancient near	Renberg (2017) 20, 42, 43, 73, 607
east, legend of keret, literary and sub-literary works, ancient near	Renberg (2017) 14, 20, 42, 43
east, location, near	Richlin (2018) 435, 449, 450, 464, 471
east, lugalbanda in the mountain cave, literary and sub-literary works, ancient near	Renberg (2017) 43, 44
east, magistrates, municipal, greek	Bruun and Edmondson (2015) 255, 256, 257, 258
east, middle	Huebner (2013) 25 Klein and Wienand (2022) 288
east, multiplicity and multiformity within ancient near	Fishbane (2003) 4, 7, 14, 15, 31, 33, 34, 35, 36, 39, 40, 63, 69, 71, 75, 78, 95, 112, 113
east, municipal governance, greek	Bruun and Edmondson (2015) 255, 256, 257, 258
east, nabonidus, dreams, in ancient near	Renberg (2017) 49, 50, 51, 52, 53, 60
east, nanna, moon-god in near	Feldman (2006) 45
east, near	Bianchetti et al (2015) 211 Bloch (2022) 210 Bortolani et al (2019) 2, 29, 39, 70, 195, 238 Gaifman (2012) 6, 108, 110, 114, 115, 116, 117, 118, 170 Hitch (2017) 72 Klein and Wienand (2022) 123 Zawanowska and Wilk (2022) 20, 30, 379, 385, 388
east, near ancient, cultures and peoples	Toloni (2022) 10, 100
east, near ancient, literary genres	Toloni (2022) 168
east, near ancient, literature	Toloni (2022) 9, 56, 69, 92, 119, 135, 152, 163, 180
east, near ancient, world	Toloni (2022) 17, 72, 141, 149, 153, 157, 163, 173, 176, 178
east, near-eastern, east, eastern, near	Bernabe et al (2013) 264, 265
east, nostoi traditions, in the	Kowalzig (2007) 240, 241
east, numidians and, near	Gruen (2011) 272, 273, 274, 275, 276
east, numidians, and the near	Gruen (2011) 272, 273, 274, 275, 276
east, nusku ritual to obtain a pleasant dream, ritual texts and incantations, ancient near	Renberg (2017) 64
east, onomastics, elite families, greek	Bruun and Edmondson (2015) 281
east, parthenon, frieze, aphrodite on	Simon (2021) 272, 276, 280, 292
east, parthenon, frieze, apollo on	Simon (2021) 198, 292
east, parthenon, frieze, ares on	Simon (2021) 292
east, parthenon, frieze, artemis on	Simon (2021) 198, 280, 292
east, parthenon, frieze, athena on	Simon (2021) 227, 250, 292
east, parthenon, frieze, demeter on	Simon (2021) 98, 99, 100, 292, 395
east, parthenon, frieze, dionysus on	Simon (2021) 292, 395
east, parthenon, frieze, female cult attendants/arrephoroi	Simon (2021) 127, 128, 378
east, parthenon, frieze, hephaestus on	Simon (2021) 250, 292
east, parthenon, frieze, hermes on	Simon (2021) 292
east, parthenon, frieze, hestia missing from	Simon (2021) 127, 128, 367
east, parthenon, frieze, pairings of gods on	Simon (2021) 292
east, parthenon, frieze, poseidon and apollo sitting together on	Simon (2021) 80, 276, 361
east, parthenon, pediment, birth of athena on	Simon (2021) 229, 231, 232
east, parthenon, pediment, demeter and kore	Simon (2021) 118
east, parthenon, pediment, dionysus	Simon (2021) 321, 395
east, parthenon, pediment, leto	Simon (2021) 280
east, parthenon, pediment, zeus	Simon (2021) 231
east, pediment, aphrodite, parthenon, artemis, and leto	Simon (2021) 232, 278, 280
east, poseidon, on hephaesteum, frieze, athens	Simon (2021) 248, 249
east, prayer to marduk, ritual texts and incantations, ancient near	Renberg (2017) 60
east, prayer, facing the	Sider (2001) 35
east, private dream-divination, dreams, in ancient near	Renberg (2017) 63
east, prompting dedication, dreams, in ancient near	Renberg (2017) 49, 50
east, prompting dreams, in ancient near, re, construction of temple	Renberg (2017) 47, 48, 50
east, puduḫepa, dreams, in ancient near	Renberg (2017) 51
east, punishment for, adultery, ancient near	Rosen-Zvi (2012) 209
east, puns in dream-related texts, dreams, in ancient near	Renberg (2017) 36, 62
east, rabbis, babylonian, connections with	Kalmin (2014) 9, 28, 53, 75, 80, 107, 108, 109, 110, 111, 112, 113, 114, 122, 126, 147, 164, 167, 169, 172, 176, 177, 185, 186, 187, 188, 192, 198, 199, 200, 205, 231
east, received by ordinary individuals forroyalty, dreams, in ancient near	Renberg (2017) 45, 46, 59, 60
east, received by ordinary individuals, dreams, in ancient near	Renberg (2017) 46, 47, 63, 64, 65, 66
east, received by priests and ritual experts, dreams, in ancient near	Renberg (2017) 57, 58, 59, 60, 61, 62, 63, 744
east, received by royalty, dreams, in ancient near	Renberg (2017) 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57
east, received domestically, dreams, in ancient near	Renberg (2017) 42, 43
east, rituals to obtain a purussû, ritual texts and incantations, ancient near	Renberg (2017) 63, 72, 73
east, roman military supremacy, militarization of roman	Hayes (2022) 351, 352, 353, 354
east, romans, emotional responses to their conquest of the near	Mermelstein (2021) 199, 200, 201, 203, 204, 205, 206, 207, 208, 210, 211, 213, 214
east, second plague prayer of muršili ii, ritual texts and incantations, ancient near	Renberg (2017) 5, 45, 57, 58, 59, 618
east, self-definition, distinctiveness within culture of greek	Hayes (2022) 315, 325, 334, 335
east, septuagint, legend of the composition of in christian sources of the roman	Kalmin (2014) 83, 84, 86, 87, 88, 90, 91, 94
east, shamash-shum-ukin dream ritual, ritual texts and incantations, ancient near	Renberg (2017) 52, 60, 73, 744
east, song of the plowing oxen, literary and sub-literary works, ancient near	Renberg (2017) 44, 48, 72, 735
east, spiritual vs. military power, militarization of roman	Hayes (2022) 351, 352, 353
east, stele of the vultures, literary and sub-literary works, ancient near	Renberg (2017) 47, 48
east, stoa and incubation, athens asklepieion, doric	Renberg (2017) 124, 133, 137, 138, 630
east, stoa, athens asklepieion, original	Renberg (2017) 133, 135, 136, 137
east, syriac, as a medium for cultural transfer between babylonia and the roman	Kalmin (2014) 9, 84, 89, 90, 94, 167, 187
east, syriac, church	Berglund Crostini and Kelhoffer (2022) 58
east, syrian, church	Zawanowska and Wilk (2022) 13, 462, 470, 472, 473
east, than west, incubation, christian, possibility of greater popularity in	Renberg (2017) 756
east, the	Brodd and Reed (2011) 3, 4, 8, 15 Lampe (2003) 10, 46, 55, 71, 86, 143, 157, 158, 159, 160, 161, 162, 163, 164, 165, 166, 167, 168, 183, 285, 288, 290
east, the, egypt, honorific inscriptions in	Brodd and Reed (2011) 203, 204
east, transmission, of christian traditions from west to	Hayes (2022) 424
east, underworld vision of an assyrian crown prince, literary and sub-literary works, ancient near	Renberg (2017) 55, 56, 73
east, versus west, greek literature and practice, hercules, as representative of	Panoussi(2019) 178, 179, 180, 181, 182, 183
east, vs. west	Beck (2006) 38, 109, 110, 111, 112, 113, 114, 115, 116, 164, 205, 208
east, world	Papadodima (2022) 143
east, zeus, foreign influences and spread of cult to the	Simon (2021) 12, 13
east, zimri-lim, dreams, in ancient near	Renberg (2017) 38, 48, 49, 59
east, ḫattušili iii, dreams, in ancient near	Renberg (2017) 51, 65
east/eastern	Blum and Biggs (2019) 75, 136, 203, 206, 207
east/west, divine in bona dea and hercules, geographic ambiguity and	Panoussi(2019) 177, 178, 179, 180, 257
east/west, hostility	Kingsley Monti and Rood (2022) 158, 159, 160
eastern, empire, east	Bernabe et al (2013) 482

List of validated texts:

5 validated results for "east"

1. Hebrew Bible, Genesis, 6.1-6.4 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Multiplicity and Multiformity within, Ancient Near East • ancient Near East

Found in books: Fishbane (2003) 95; Klawans (2009) 119, 130

6.1. וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃
6.1. וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ 6.2. וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ 6.2. מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ 6.3. וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ 6.4. הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃''. None

6.1. And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, 6.2. that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose. 6.3. And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’ 6.4. The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.''. None

2. Hebrew Bible, 2 Samuel, 24.25 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Near East • ancient Near East

Found in books: Klawans (2009) 69; Zawanowska and Wilk (2022) 30

24.25. וַיִּבֶן שָׁם דָּוִד מִזְבֵּחַ לַיהוָה וַיַּעַל עֹלוֹת וּשְׁלָמִים וַיֵּעָתֵר יְהוָה לָאָרֶץ וַתֵּעָצַר הַמַּגֵּפָה מֵעַל יִשְׂרָאֵל׃''. None

24.25. And David built there an altar to the Lord, and offered burnt offerings and peace offerings. So the Lord was entreated for the land, and the plague was stayed from Yisra᾽el.''. None

3. Mishnah, Sanhedrin, 2.2 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Ancient Near East • rabbis, Babylonian, connections with East

Found in books: Flatto (2021) 132; Kalmin (2014) 28

2.2. הַמֶּלֶךְ לֹא דָן וְלֹא דָנִין אוֹתוֹ, לֹא מֵעִיד וְלֹא מְעִידִין אוֹתוֹ, לֹא חוֹלֵץ וְלֹא חוֹלְצִין לְאִשְׁתּוֹ. לֹא מְיַבֵּם וְלֹא מְיַבְּמִין לְאִשְׁתּוֹ. רַבִּי יְהוּדָה אוֹמֵר, אִם רָצָה לַחֲלֹץ אוֹ לְיַבֵּם, זָכוּר לָטוֹב. אָמְרוּ לוֹ, אֵין שׁוֹמְעִין לוֹ. וְאֵין נוֹשְׂאִין אַלְמָנָתוֹ. רַבִּי יְהוּדָה אוֹמֵר, נוֹשֵׂא הַמֶּלֶךְ אַלְמָנָתוֹ שֶׁל מֶלֶךְ, שֶׁכֵּן מָצִינוּ בְדָוִד שֶׁנָּשָׂא אַלְמָנָתוֹ שֶׁל שָׁאוּל, שֶׁנֶּאֱמַר (שמואל ב יב) וָאֶתְּנָה לְךָ אֶת בֵּית אֲדֹנֶיךָ וְאֶת נְשֵׁי אֲדֹנֶיךָ בְּחֵיקֶךָ:''. None

2.2. The king can neither judge nor be judged, he cannot testify and others cannot testify against him. He may not perform halitzah, nor may others perform halitzah for his wife. He may not contract levirate marriage nor may his brothers contract levirate marriage with his wife. Rabbi Judah says: “If he wished to perform halitzah or to contract levirate marriage his memory is a blessing.” They said to him: “They should not listen to him.” None may marry his widow. Rabbi Judah says: “The king may marry the widow of a king, for so have we found it with David, who married the widow of Saul, as it says, “And I gave you my master’s house and my master’s wives into your embrace” (II Samuel 12:8).''. None

4. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • East • East, the

Found in books: Gagné (2020) 207; Lampe (2003) 288

5. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Ancient Near East • ancient Near East

Found in books: Klawans (2009) 125; Nikolsky and Ilan (2014) 38

7b. חבטינהו לא אכל נקרינהו לא אכל אמר להו דלמא לא מעשרן עשרינהו ואכל אמר ענייה זו הולכת לעשות רצון קונה ואתם מאכילין אותה טבלים,ומי מיחייבא והתנן הלוקח לזרע ולבהמה וקמח לעורות ושמן לנר ושמן לסוך בו את הכלים פטור מהדמאי,התם הא אתמר עלה אמר רבי יוחנן לא שנו אלא שלקחן מתחלה לבהמה אבל לקחן מתחלה לאדם ונמלך עליהם לבהמה חייב לעשר והתניא הלוקח פירות מן השוק לאכילה ונמלך עליהן לבהמה הרי זה לא יתן לא לפני בהמתו ולא לפני בהמת חברו אלא אם כן עישר,שמע רבי נפק לאפיה אמר ליה רצונך סעוד אצלי אמר לו הן צהבו פניו של רבי,אמר לו כמדומה אתה שמודר הנאה מישראל אני ישראל קדושים הן יש רוצה ואין לו ויש שיש לו ואינו רוצה וכתיב (משלי כג, ו) אל תלחם את לחם רע עין ואל תתאו למטעמותיו כי כמו שער בנפשו כן הוא אכול ושתה יאמר לך ולבו בל עמך ואתה רוצה ויש לך,מיהא השתא מסרהיבנא דבמלתא דמצוה קא טרחנא כי הדרנא אתינא עיילנא לגבך,כי אתא איתרמי על בההוא פיתחא דהוו קיימין ביה כודנייתא חוורתא אמר מלאך המות בביתו של זה ואני אסעוד אצלו,שמע רבי נפק לאפיה אמר ליה מזבנינא להו אמר ליה (ויקרא יט, יד) ולפני עור לא תתן מכשול,מפקרנא להו מפשת היזקא עקרנא להו איכא צער בעלי חיים קטילנא להו איכא (דברים כ, יט) בל תשחית,הוה קא מבתש ביה טובא גבה טורא בינייהו בכה רבי ואמר מה בחייהן כך במיתתן על אחת כמה וכמה דאמר ר\' חמא בר חנינא גדולים צדיקים במיתתן יותר מבחייהן שנאמר (מלכים ב יג, כא) ויהי הם קוברים איש והנה ראו את הגדוד וישליכו את האיש בקבר אלישע וילך ויגע האיש בעצמות אלישע ויחי ויקם על רגליו,אמר ליה רב פפא לאביי ודילמא לקיומי ביה ברכתא דאליהו דכתיב (מלכים ב ב, ט) ויהי נא פי שנים ברוחך אלי אמר ליה אי הכי היינו דתניא על רגליו עמד ולביתו לא הלך,אלא במה איקיים כדאמר ר\' יוחנן שריפא צרעת נעמן שהיא שקולה כמת שנאמר (במדבר יב, יב) אל נא תהי כמת,אמר ר\' יהושע בן לוי למה נקרא שמן ימים שאימתם מוטלת על הבריות דאמר ר\' חנינא מימי לא שאלני אדם על מכת פרדה לבנה וחיה והא קחזינא דחיי אימא וחיית והא קחזינא דמיתסי דחיוורן ריש כרעייהו קא אמרינן,(דברים ד, לה) אין עוד מלבדו אמר רבי חנינא ואפילו כשפים ההיא איתתא דהות קא מהדרא למישקל עפרא מתותיה כרעיה דרבי חנינא אמר לה שקולי לא מסתייעא מילתיך אין עוד מלבדו כתיב והאמר ר\' יוחנן למה נקרא שמן כשפים שמכחישין פמליא של מעלה שאני ר\' חנינא דנפישא זכותיה,ואמר ר\' חנינא אין אדם נוקף אצבעו מלמטה אלא א"כ מכריזין עליו מלמעלה שנאמר (תהלים לז, כג) מה\' מצעדי גבר כוננו (משלי כ, כד) ואדם מה יבין דרכו א"ר אלעזר דם ניקוף מרצה כדם עולה אמר רבא בגודל ימין ובניקוף שני והוא דקאזיל לדבר מצוה,אמרו עליו על ר\' פנחס בן יאיר מימיו לא בצע על פרוסה שאינה שלו ומיום שעמד על דעתו לא נהנה מסעודת אביו:''. None

7b. The hosts sifted the barley with a utensil, but the donkey did not eat it. They separated the chaff from the barley by hand, but the donkey did not eat it. They wondered why the donkey would not eat the barley. Rabbi Pineḥas ben Ya’ir said to his hosts: Perhaps the barley is not tithed. They tithed it and the donkey ate it. Rabbi Pineḥas ben Ya’ir said: This poor animal is going to perform the will of its Maker, and you are feeding it untithed produce? Rabbi Zeira was referring to this donkey when it spoke of God preventing mishaps from occurring through animals of the righteous.,The Gemara asks: And is one who purchases grain that is demai in order to feed his animal obligated to tithe it? But didn’t we learn in a mishna (Demai 1:3): One who purchases grain in the market for sowing or for feeding an animal, or flour to process animal hides, or oil to kindle a lamp, or oil to smear on vessels is exempt from the obligation of tithing demai?,The Gemara answers: There, it was stated with regard to that mishna that Rabbi Yoḥa says: They taught this only in a case where one purchased those items initially for the animal or for the other purposes enumerated in the mishna, but if he purchased them initially for a person and reconsidered his plans for them and decided to use them for an animal, he is obligated to tithe the demai. And it is taught in a baraita in support of that understanding: In the case of one who purchases produce from the market for human consumption, and he reconsidered his plans for it and decided to use it for an animal, that person may neither place it before his animal nor before the animal of another unless he tithed the produce.,Rabbi Yehuda HaNasi heard that Rabbi Pineḥas ben Ya’ir arrived, and he emerged to greet him. Rabbi Yehuda HaNasi said to him: Is it your desire to dine with me? Rabbi Pineḥas ben Ya’ir said to him: Yes. Rabbi Yehuda HaNasi’s face beamed tzahavu, as it was well known that Rabbi Pineḥas ben Ya’ir did not accept invitations to dine with others.,Rabbi Pineḥas ben Ya’ir said to Rabbi Yehuda HaNasi: Are you under the impression that deriving benefit from the Jewish people is forbidden to me by vow? On the contrary, the Jewish people are holy. I avoid accepting invitations, as there is one who wants to invite guests to dine with him but he does not have the means, and I do not want to enjoy a meal that my host cannot afford. And there is one who has the means but does not want to host guests, and with regard to those people it is written: “Eat not the bread of him that has an evil eye, neither desire his delicacies. For as one that has reckoned within himself, so is he: Eat and drink, says he to you; but his heart is not with you” (Proverbs 23:6–7). But you want to invite guests to dine with you, and you have the means.,But now I am rushing mesarheivna, as I am engaged in the performance of a matter involving a mitzva. When I come back I will enter to dine with you.,When Rabbi Pineḥas ben Ya’ir came back, he happened to enter through that entrance in which white mules were standing. He said: The Angel of Death is in this person’s house, and I will eat with him? White mules were known to be dangerous animals.,Rabbi Yehuda HaNasi heard the comment of Rabbi Pineḥas ben Ya’ir and emerged to greet him. He said to him: I will sell the mules. Rabbi Pineḥas ben Ya’ir said to him: You will thereby violate the prohibition: “Nor place a stumbling block before the blind” (Leviticus 19:14), as it is prohibited for any Jew to keep a destructive animal in his possession.,Rabbi Yehuda HaNasi said to him: I will declare the mules ownerless. Rabbi Pineḥas ben Ya’ir said to him: You will thereby increase the damage, as there will be no owner to restrain it. Rabbi Yehuda HaNasi said to him: I will remove their hooves so that they will be unable to kick and cause damage. Rabbi Pineḥas ben Ya’ir said to him: There is the requirement to prevent suffering to animals, and you will be violating it. Rabbi Yehuda HaNasi said to him: I will kill them. Rabbi Pineḥas ben Ya’ir said to him: There is the prohibition: Do not destroy items of value.,Rabbi Yehuda HaNasi was greatly imploring him to enter his home until a mountain rose between them and Rabbi Yehuda HaNasi could no longer speak with him. Rabbi Yehuda HaNasi wept and said: If during their lifetimes it is so that the righteous are great, after their death it is all the more so true. The Gemara comments: This is as Rabbi Ḥama bar Ḥanina says: The righteous are greater after their death, more so than during their lifetimes, as it is stated: “And it came to pass, as they were burying a man, that they spied a raiding party; and they cast the man into the tomb of Elisha; and as soon as the man touched the bones of Elisha, he revived, and stood up on his feet” (II\xa0Kings 13:21).,Rav Pappa said to Abaye: This proof from the case of Elisha that the righteous are greater after death is not valid. And perhaps this transpired to fulfill with regard to Elisha the blessing of Elijah, as it is written: “Please, let a double portion of your spirit be upon me” (II\xa0Kings 2:9). Elijah revived one dead person and this one is the second revived by Elisha. Abaye said to Rav Pappa: If so, is this consistent with that which is taught in a baraita: The dead person arose on his feet but he did not go to his home, indicating that he had not truly been revived?,The Gemara asks: But if that is the case, in what manner was Elijah’s blessing fulfilled? It is as Rabbi Yoḥa says: The blessing was fulfilled when he cured the leprosy of Naaman, since a leper is equivalent to a dead person, as it is stated with regard to Miriam when she was afflicted with leprosy: “Please, let her not be as one dead” (Numbers 12:12).,Apropos white mules, which were likened to the Angel of Death, Rabbi Yehoshua ben Levi says: Why are the mules called yemim (see Genesis 36:24)? It is because their terror eimatam is cast over all creatures, as Rabbi Ḥanina says: In all my days, no man has asked me about a wound caused him by a white mule and survived, indicating that they are extremely dangerous. The Gemara asks: But haven’t we seen that some people survive after being wounded by a white mule? The Gemara answers: Say instead, no man has asked me about a wound caused him by a mule and the wound healed. The Gemara asks: But haven’t we seen that such wounds heal? The Gemara answers: The wound that we say does not heal is one caused by a mule the top of whose legs are white.,The Gemara relates other statements of Rabbi Ḥanina: With regard to the verse: “There is none else beside Him” (Deuteronomy 4:35), Rabbi Ḥanina says: And even sorcery is ineffective against the will of God. The Gemara relates: There was a certain woman who would try to take dust from beneath the feet of Rabbi Ḥanina in order to perform sorcery on him and harm him. Rabbi Ḥanina said to her: Take the dust, but the matter will be ineffective for you, as it is written: “There is none other beside Him.” The Gemara asks: But doesn’t Rabbi Yoḥa say: Why is sorcery called keshafim? It is an acronym for makhḥishin pamalya shel mala, meaning: That they diminish the heavenly entourage pamalya, indicating that they function contrary to the will of God. The Gemara answers: Rabbi Ḥanina is different, as, because his merit is great, sorcery has no effect on him.,And Rabbi Ḥanina says: A person injures his finger below, on earth, only if they declare about him on high that he should be injured, as it is stated: It is of the Lord that a man’s goings are established; and a man, what does he understand of his way (see Psalms 37:23 and Proverbs 20:24). Rabbi Elazar says: The blood of a wound effects atonement like the blood of a burnt offering. Rava said: This is stated with regard to a wound on his right thumb, as one applies force with that thumb and the wound is consequently more severe; and it is also stated with regard to a second wound in the same place before the first has healed, and it is provided that he is wounded while going to perform a matter involving a mitzva.,Apropos Rabbi Pineḥas ben Ya’ir, the Gemara notes that they said about Rabbi Pineḥas ben Ya’ir: In all his days he never broke bread and recited a blessing on a piece of bread that was not his, and from the day that he achieved cognition he did not benefit even from the meal of his father, because he eschewed benefit from everyone.''. None

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