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subject book bibliographic info
east Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 188, 197, 207, 225, 239, 273, 326, 352, 404
Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 6, 16, 87, 140, 144, 149, 155
Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 8, 10, 11, 12, 16, 26, 34, 40, 41, 44, 54, 56, 59, 63, 66, 68, 70, 72, 95, 101, 145, 204, 207, 211, 229
east, achilles, on hephaesteum, frieze, athens Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 247, 248, 249, 384
east, adultery, bodily mutilation of adulteresses in the near Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 198
east, ammiditana, dreams, in ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 49
east, ancient near Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 19
Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 62, 69, 85, 115, 119, 125, 130, 235
Nikolsky and Ilan (2014), Rabbinic Traditions Between Palestine and Babylonia, 36, 37, 38, 39
Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 20, 116
Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 32, 111, 114
east, ancient near v Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 8, 23, 24, 422
east, ancient, near Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity , 164, 173, 186, 188
Schiffman (1983), Testimony and the Penal Code, 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), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 397
east, and west, ennius’ annales, – augurate of romulus and remus, representation of Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 223, 231, 234, 235, 236, 239, 263, 264
east, antony, mark, and the Jenkyns (2013), God, Space, and City in the Roman Imagination, 3, 50, 83, 156, 245, 250
east, aphrodite, on hephaesteum, frieze, athens Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 248, 249
east, apollo, on hephaesteum, frieze, athens Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 248, 249
east, appian, on pompeys conquest in Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 18, 19, 20, 21, 22
east, approach to dreams and visions, ancient near Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 4, 44, 127, 167, 168, 196, 203, 217, 288
east, aramaic, as a medium for cultural transfer between babylonia and the roman Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 74, 75
east, ares, on hephaesteum, frieze, athens Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 248, 249
east, assyrian dream book, dream interpreters/interpretation, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 61, 62
east, auspicious days fordream-divination, dreams, in ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 744
east, ašurbanipal, dreams, in ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 58, 59
east, baal, god in near Feldman (2006), Judaism and Hellenism Reconsidered, 45
east, bank of the hazael, ḥdatta tigris Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 462
east, bath-gymnasium of flavius damianus, t., sophist, statue in Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 211, 212, 350, 352, 353
east, bath-gymnasium, keil, josef, on dedicatory inscription of Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 350
east, bath-gymnasium, vedia phaedrina, builds Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 350
east, bath-gymnasium, vedia phaedrina, statue of in Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 350
east, baths, ephesus, buildings and streets Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 103
east, baths, keil, josef, excavation of Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 5
east, baths, olympia Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 343
east, baths/bath-gymnasia, bath-gymnasium, building inscription of Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 350, 352
east, baths/bath-gymnasia, bath-gymnasium, description of Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 347, 350, 352, 353
east, baths/bath-gymnasia, bath-gymnasium, pendant to vedius bath-gymnasium Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 347
east, baths/bath-gymnasia, bath-gymnasium, portrait Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 350
east, baths/bath-gymnasia, bath-gymnasium, renovation by vedii or flavii vedii Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 353
east, bilingualism, in near Feldman (2006), Judaism and Hellenism Reconsidered, 40
east, brutus, and cassius in the Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 100, 101, 102, 103, 104, 105, 107, 108
east, by tiberius, germanicus, sent to the Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 242
east, cemetery, carbon dating Brand (2022), Religion and the Everyday Life of Manichaeans in Kellis: Beyond Light and Darkness, 254
east, church of the Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 441, 465
Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 45
east, church, churches, large Brand (2022), Religion and the Everyday Life of Manichaeans in Kellis: Beyond Light and Darkness, 54, 109, 145
east, cities, provincial, greek Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 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), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 65
east, conflict, middle Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 38, 39, 43
east, consecration of statues in ancient near Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 115
east, cosmology, of the near Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 150
east, cylinder-seal visually representing dreams, in ancient near dream-divination, ? Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 62
east, democratization of dreams, in ancient near dream-divination, ? Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 63, 64
east, dream interpreters/interpretation, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 46, 47, 61, 62, 63
east, dream of speaking cult statue, dreams, in ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 59
east, dream-divination on roof dreams, in ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 64, 72, 73, 736
east, dream-omens collections, dreams, in ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 62
east, dreams, in ancient near ean, n, atum Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 47, 48
east, earliest dream in documentary text, dreams, in ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 49
east, east, the, the herodotean Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 234
east, eastern, Bernabe et al. (2013), Redefining Dionysos, 76, 265, 304, 483
east, eastern, pantheon, Bernabe et al. (2013), Redefining Dionysos, 264
east, eden, of Levison (2023), The Greek Life of Adam and Eve. 3, 197, 824
east, elites, local, greek Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 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), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 38, 39, 41, 64, 72, 73, 621
east, epic of gilgamesh, literary and sub-literary works, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 38, 39, 40, 41, 42, 43, 44, 72, 73, 621
east, fireless sacrifice, near Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 230, 231, 232, 261
east, frieze of hestia, parthenon, missing from Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 127, 128, 367
east, garden of eden, of the Levison (2023), The Greek Life of Adam and Eve. 497, 617, 629
east, garden, of Levison (2023), The Greek Life of Adam and Eve. 179
east, germanicus caesar, tours the Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 87
east, gladiators, in the west Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 538
east, greek styles, ceramics Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 26, 67, 151
east, gudea, dreams, in ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 47, 48, 73
east, hesiod, parallels of with near Feldman (2006), Judaism and Hellenism Reconsidered, 49, 50
east, hiram, king of hesiod, parallels of with near tyre, josephus’ view of Feldman (2006), Judaism and Hellenism Reconsidered, 504, 505, 506
east, hittite anniwiyani virility ritual, ritual texts and incantations, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 612
east, in early literature, dreams, in ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 38, 39, 40, 41, 42, 43, 44, 45, 46
east, influence on greek sacrifice, near Hitch (2017), Animal sacrifice in the ancient Greek world, 29
east, instructions for temple personnel, ritual texts and incantations, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 618
east, keep sunday, liturgical practices of christians, pray facing Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 35
east, kurigalzu ii, dreams, in ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 51, 52, 607
east, latin language, in greek Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 251
east, legend of aqht, literary and sub-literary works, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 20, 42, 43, 73, 607
east, legend of keret, literary and sub-literary works, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 14, 20, 42, 43
east, location, near Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 435, 449, 450, 464, 471
east, lugalbanda in the mountain cave, literary and sub-literary works, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 43, 44
east, magistrates, municipal, greek Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 255, 256, 257, 258
east, middle Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity , 25
Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 288
east, multiplicity and multiformity within ancient near Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 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), The Oxford Handbook of Roman Epigraphy, 255, 256, 257, 258
east, nabonidus, dreams, in ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 49, 50, 51, 52, 53, 60
east, nanna, moon-god in near Feldman (2006), Judaism and Hellenism Reconsidered, 45
east, near Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 211
Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 210
Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 2, 29, 39, 70, 195, 238
Gaifman (2012), Aniconism in Greek Antiquity, 6, 108, 110, 114, 115, 116, 117, 118, 170
Hitch (2017), Animal sacrifice in the ancient Greek world, 72
Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 123
Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 20, 30, 379, 385, 388
east, near ancient, cultures and peoples Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 10, 100
east, near ancient, literary genres Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 168
east, near ancient, literature Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 9, 56, 69, 92, 119, 135, 152, 163, 180
east, near ancient, world Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 17, 72, 141, 149, 153, 157, 163, 173, 176, 178
east, near-eastern, east, eastern, near Bernabe et al. (2013), Redefining Dionysos, 264, 265
east, nostoi traditions, in the Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 240, 241
east, numidians and, near Gruen (2011), Rethinking the Other in Antiquity, 272, 273, 274, 275, 276
east, numidians, and the near Gruen (2011), Rethinking the Other in Antiquity, 272, 273, 274, 275, 276
east, nusku ritual to obtain a pleasant dream, ritual texts and incantations, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 64
east, onomastics, elite families, greek Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 281
east, paradise, of Levison (2023), The Greek Life of Adam and Eve. 93, 198
east, parthenon, frieze, aphrodite on Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 272, 276, 280, 292
east, parthenon, frieze, apollo on Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 198, 292
east, parthenon, frieze, ares on Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 292
east, parthenon, frieze, artemis on Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 198, 280, 292
east, parthenon, frieze, athena on Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 227, 250, 292
east, parthenon, frieze, demeter on Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 98, 99, 100, 292, 395
east, parthenon, frieze, dionysus on Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 292, 395
east, parthenon, frieze, female cult attendants/arrephoroi Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 127, 128, 378
east, parthenon, frieze, hephaestus on Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 250, 292
east, parthenon, frieze, hermes on Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 292
east, parthenon, frieze, hestia missing from Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 127, 128, 367
east, parthenon, frieze, pairings of gods on Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 292
east, parthenon, frieze, poseidon and apollo sitting together on Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 80, 276, 361
east, parthenon, pediment, birth of athena on Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 229, 231, 232
east, parthenon, pediment, demeter and kore Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 118
east, parthenon, pediment, dionysus Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 321, 395
east, parthenon, pediment, leto Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 280
east, parthenon, pediment, zeus Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 231
east, pediment, aphrodite, parthenon, artemis, and leto Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 232, 278, 280
east, poseidon, on hephaesteum, frieze, athens Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 248, 249
east, prayer to marduk, ritual texts and incantations, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 60
east, prayer, facing the Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 35
east, prayer/praying, towards the Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 31, 270
east, private dream-divination, dreams, in ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 63
east, prompting dedication, dreams, in ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 49, 50
east, prompting dreams, in ancient near, re, construction of temple Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 47, 48, 50
east, puduḫepa, dreams, in ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 51
east, punishment for, adultery, ancient near Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 209
east, puns in dream-related texts, dreams, in ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 36, 62
east, rabbis, babylonian, connections with Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 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), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 45, 46, 59, 60
east, received by ordinary individuals, dreams, in ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 46, 47, 63, 64, 65, 66
east, received by priests and ritual experts, dreams, in ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 57, 58, 59, 60, 61, 62, 63, 744
east, received by royalty, dreams, in ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57
east, received domestically, dreams, in ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 42, 43
east, rituals to obtain a purussû, ritual texts and incantations, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 63, 72, 73
east, roman emperor, zeno Fielding (2017), Transformations of Ovid in Late Antiquity. 91, 92
east, roman empress, sophia Fielding (2017), Transformations of Ovid in Late Antiquity. 183, 190, 205, 206
east, roman military supremacy, militarization of roman Hayes (2022), The Literature of the Sages: A Re-Visioning, 351, 352, 353, 354
east, romans, emotional responses to their conquest of the near Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 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), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 5, 45, 57, 58, 59, 618
east, self-definition, distinctiveness within culture of greek Hayes (2022), The Literature of the Sages: A Re-Visioning, 315, 325, 334, 335
east, septuagint, legend of the composition of in christian sources of the roman Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 83, 84, 86, 87, 88, 90, 91, 94
east, shamash-shum-ukin dream ritual, ritual texts and incantations, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 52, 60, 73, 744
east, song of the plowing oxen, literary and sub-literary works, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 44, 48, 72, 735
east, spiritual vs. military power, militarization of roman Hayes (2022), The Literature of the Sages: A Re-Visioning, 351, 352, 353
east, stele of the vultures, literary and sub-literary works, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 47, 48
east, stoa and incubation, athens asklepieion, doric Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 124, 133, 137, 138, 630
east, stoa, athens asklepieion, original Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 133, 135, 136, 137
east, syriac, as a medium for cultural transfer between babylonia and the roman Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 9, 84, 89, 90, 94, 167, 187
east, syriac, church Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 58
east, syrian, church Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 13, 462, 470, 472, 473
east, than west, incubation, christian, possibility of greater popularity in Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 756
east, the Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 3, 4, 8, 15
Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 10, 46, 55, 71, 86, 143, 157, 158, 159, 160, 161, 162, 163, 164, 165, 166, 167, 168, 183, 285, 288, 290
Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 165, 184, 223, 232, 234, 235, 236, 263, 264, 306, 310, 373, 385, 388
east, the, egypt, honorific inscriptions in Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 203, 204
east, thisbe, in greek Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 467
east, transmission, of christian traditions from west to Hayes (2022), The Literature of the Sages: A Re-Visioning, 424
east, underworld vision of an assyrian crown prince, literary and sub-literary works, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 55, 56, 73
east, versus west, greek literature and practice, hercules, as representative of Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 178, 179, 180, 181, 182, 183
east, vs. west Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 38, 109, 110, 111, 112, 113, 114, 115, 116, 164, 205, 208
east, world Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 143
east, zeus, foreign influences and spread of cult to the Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 12, 13
east, zimri-lim, dreams, in ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 38, 48, 49, 59
east, ḫattušili iii, dreams, in ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 51, 65
east/eastern Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 75, 136, 203, 206, 207
east/west, divine in bona dea and hercules, geographic ambiguity and Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 177, 178, 179, 180, 257
east/west, hostility Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 158, 159, 160
eastern, empire, east Bernabe et al. (2013), Redefining Dionysos, 482
sunrise/east, jesus, as sun Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 68, 69, 70, 71, 74

List of validated texts:
12 validated results for "east"
1. Hebrew Bible, Genesis, 3.24, 6.1-6.4 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • East, Eden, of • East, Garden of Eden, of the • East, Garden, of • East, Paradise, of • Multiplicity and Multiformity within, Ancient Near East • ancient Near East • east

 Found in books: Estes (2020), The Tree of Life, 169; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 34, 95; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 119, 130; Levison (2023), The Greek Life of Adam and Eve. 3, 179, 197, 198, 497, 617, 629

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3.24 וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים׃
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		sup>
3.24 So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life.
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), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 69; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 30

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24.25 וַיִּבֶן שָׁם דָּוִד מִזְבֵּחַ לַיהוָה וַיַּעַל עֹלוֹת וּשְׁלָמִים וַיֵּעָתֵר יְהוָה לָאָרֶץ וַתֵּעָצַר הַמַּגֵּפָה מֵעַל יִשְׂרָאֵל׃'' None		sup>
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. Hebrew Bible, Isaiah, 6.2-6.4, 14.12-14.15 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • East, Eden, of • East, Garden of Eden, of the • Multiplicity and Multiformity within, Ancient Near East

 Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 71, 75; Levison (2023), The Greek Life of Adam and Eve. 497, 824

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6.2 שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ שֵׁשׁ כְּנָפַיִם שֵׁשׁ כְּנָפַיִם לְאֶחָד בִּשְׁתַּיִם יְכַסֶּה פָנָיו וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו וּבִשְׁתַּיִם יְעוֹפֵף׃ 6.3 וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃ 6.4 וַיָּנֻעוּ אַמּוֹת הַסִּפִּים מִקּוֹל הַקּוֹרֵא וְהַבַּיִת יִמָּלֵא עָשָׁן׃
14.12 אֵיךְ נָפַלְתָּ מִשָּׁמַיִם הֵילֵל בֶּן־שָׁחַר נִגְדַּעְתָּ לָאָרֶץ חוֹלֵשׁ עַל־גּוֹיִם׃ 14.13 וְאַתָּה אָמַרְתָּ בִלְבָבְךָ הַשָּׁמַיִם אֶעֱלֶה מִמַּעַל לְכוֹכְבֵי־אֵל אָרִים כִּסְאִי וְאֵשֵׁב בְּהַר־מוֹעֵד בְּיַרְכְּתֵי צָפוֹן׃ 14.14 אֶעֱלֶה עַל־בָּמֳתֵי עָב אֶדַּמֶּה לְעֶלְיוֹן׃ 14.15 אַךְ אֶל־שְׁאוֹל תּוּרָד אֶל־יַרְכְּתֵי־בוֹר׃'' None		sup>
6.2 Above Him stood the seraphim; each one had six wings: with twain he covered his face and with twain he covered his feet, and with twain he did fly. 6.3 And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory. 6.4 And the posts of the door were moved at the voice of them that called, and the house was filled with smoke.
14.12 How art thou fallen from heaven, O day-star, son of the morning! How art thou cut down to the ground, That didst cast lots over the nations! 14.13 And thou saidst in thy heart: ‘I will ascend into heaven, Above the stars of God Will I exalt my throne, And I will sit upon the mount of meeting, In the uttermost parts of the north; 14.14 I will ascend above the heights of the clouds; I will be like the Most High.’ 14.15 Yet thou shalt be brought down to the nether-world, To the uttermost parts of the pit.'' None
4. None, None, nan (3rd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Antony, Mark, and the East • East, the • Ennius’ Annales, – augurate of Romulus and Remus, representation of East and West

 Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 156; Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 236
5. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • East • West, vs East

 Found in books: Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 117; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 54
6. 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), The Crown and the Courts, 132; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 28

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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		sup>
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
7. New Testament, 1 Thessalonians, 3.13 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Church, East Syriac • Jesus, as sun, sunrise/east

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 58; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 71

sup>
3.13 εἰς τὸ στηρίξαι ὑμῶν τὰς καρδίας ἀμέμπτους ἐν ἁγιωσύνῃ ἔμπροσθεν τοῦ θεοῦ καὶ πατρὸς ἡμῶν ἐν τῇ παρουσίᾳ τοῦ κυρίου ἡμῶν Ἰησοῦ μετὰ πάντων τῶν ἁγίων αὐτοῦ.'' None		sup>
3.13 to the end he may establish your hearts blameless in holiness before our God and Father, at the coming of our Lord Jesus with all his saints. '' None
8. New Testament, 1 Timothy, 2.9 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • East, the • prayer/praying, towards the east

 Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 167; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 31

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2.9 Ὡσαύτως γυναῖκας ἐν καταστολῇ κοσμίῳ μετὰ αἰδοῦς καὶ σωφροσύνης κοσμεῖν ἑαυτάς, μὴ ἐν πλέγμασιν καὶ χρυσίῳ ἢ μαργαρίταις ἢ ἱματισμῷ πολυτελεῖ,'' None		sup>
2.9 In the same way, that women also adorn themselves in decent clothing, with modesty and propriety; not just with braided hair, gold, pearls, or expensive clothing; '' None
9. New Testament, Romans, 15.30 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Ancient Near East v, • East, the

 Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 71, 157, 158, 159, 160, 161, 162, 163, 164; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 8

sup>
15.30 Παρακαλῶ δὲ ὑμᾶς , ἀδελφοί, διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ διὰ τῆς ἀγάπης τοῦ πνεύματος συναγωνίσασθαί μοι ἐν ταῖς προσευχαῖς ὑπὲρ ἐμοῦ πρὸς τὸν θεόν,' ' None		sup>
15.30 Now I beg you, brothers, by our Lord Jesus Christ, and by the love of the Spirit, that you strive together with me in your prayers to God for me, ' ' None
10. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • East • East/Eastern

 Found in books: Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 206; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 211
11. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • East • East, the

 Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 207; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 288
12. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: • Ancient Near East • ancient Near East

 Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 125; Nikolsky and Ilan (2014), Rabbinic Traditions Between Palestine and Babylonia, 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:'' None7b 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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