Jesus in the Talmud

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C.E. ... I propose that the (mainly) Babylonian stories about Jesus and his family are deliberate and highly sophisticated counternarratives to the stories about Jesus' life and death in the Gospels – narratives that presuppose a detailed knowledge of the New Testament in particular the Gospel of John, presumably through the Diatessaron and/or the Peshitta, the New Testament of the Syrian Church. More precisely, I will argue – following indeed some of the older research – that they are polemical counternarratives that parody the New Testament stories, most notably the story of Jesus' birth and death. They ridicule Jesus' birth from a virgin, as maintained by the Gospels of Matthew and Luke, and they contest fervently the claim that Jesus is the Messiah and the Son of God. Most remarkably, they counter the New Testament Passion story with its message of the Jews' guilt and shame as Christ killers. Instead, they reverse it completely: yes, they maintain, we accept responsibility for it, but there is no reason to feel ashamed because we rightfully executed a blasphemer and idolater. Jesus deserved death, and he got what he deserved. Accordingly, they subvert the Christian idea of Jesus' resurrection by having him punished forever in hell and by making clear that this fate awaits his followers as well, who believe in this impostor. There is no resurrection, they insist, not for him and not for his followers; in other words, there is no justification whatsoever for this Christian sect that impudently claims to be the new covenant and that is on its way to establish itself as a new religion (not least as a "Church" with political power). This, I will posit, is the historical message of the (late) Talmudic evidence of Jesus. A proud and self-confident message that runs counter to all that we know from Christian and later Jewish sources. I will demonstrate that this message was possible only under the specific historical circumstances in Sasanian Babylonia, with a Jewish community that lived in relative freedom, at least with regard to Christians – quite different from conditions in Roman and Byzantine Palestine".

2670:"... came from a Jewish village and from a poor country woman who earned her living by spinning. He says that she was driven out by her husband, who was a carpenter by trade, as she was convicted of adultery. Then he says that after she had been driven out by her husband and while she was wandering about in a disgraceful way she secretly gave birth to Jesus. He states that because he was poor he hired himself out as a workman in Egypt, and there tried his hand at certain magical powers on which the Egyptians pride themselves; he returned full of conceit, because of these powers, and on account of them gave himself the title of God ... the mother of Jesus is described as having been turned out by the carpenter who was betrothed to her, as she had been convicted of adultery and had a child by a certain soldier named Panthera." 2178:

different interpretations of the law. Rabbinic Judaism domesticated and internalized conflicts over the law, while vigorously condemning any sectarianism. In other words, rabbis are encouraged to disagree and argue with one another, but these activities must be carefully contained, or else they could lead to a schism. Although this story may not present a historically accurate account of Jesus' life, it does use a fiction about Jesus to communicate an important truth about the Rabbis. Moreover, Rubenstein sees this story as a rebuke to overly harsh Rabbis. Boyarin suggests that the Rabbis were well aware of Christian views of the Pharisees and that this story acknowledges the Christian belief that Jesus was forgiving and the Pharisees were not (see Mark 2:1–2), while emphasizing forgiveness as a necessary Rabbinic value.

2035:(second half of the 2nd century BCE), and he (Jesus) was sent away for misinterpreting a word that in context should have been understood as referring to the Inn; he instead understood it to mean the innkeeper's wife (the same word can mean "inn" and "hostess"). His teacher said "Here is a nice inn", to which he replied "Her eyes are crooked", to which his teacher responded "Evil one! Is this what you are occupied in?" (Gazing at married women was considered sinful.) After several returns for forgiveness he mistook Perachiah's signal to wait a moment as a signal of final rejection, and so he turned to idolatry. Some passages that have been identified by scholars as mentioning Jesus, as the messiah of Christianity, in this context include: 2301:(The Mishna asserts) a crier goes out before (a man condemned to execution). Before him (i.e. when he is being led to execution), yes; but from the outset (i.e. before his conviction), no. But isn't it taught that on Passover Eve, they hanged Yeshu (after he was killed by stoning)? And a crier went out before him (for) forty days, (proclaiming): "Yeshu is to be stoned because he practiced sorcery, incited (idolatry), and lead the Jewish people astray. Anyone who knows (a reason to) acquit him should come (forward) and reveal it on his behalf!" And they did not find (a reason) to acquit him, and they hanged him on Passover Eve. 1266:. Maier discounts accounts with no mention of the name Jesus, and further discounts those that do mention Jesus by name, such as Sanh. 43a and 107b, as later medieval changes. Arguments against the current form of Talmudic references to Jesus being evidence of a historical individual include contextual evidence, such as chronological inconsistencies, for example the original contexts of accounts in the Tosefta and Talmud take place in different historical periods. Maier also views that the tradition first seen in the writings of 42: 1217:, and separately Mark Allan Powell, state that the Talmud references are quite late (hundreds of years) and give no historically reliable information about the teachings or actions of Jesus during his life. Ehrman clarifies that the name "Son of Panthera" (Roman who allegedly was the seducer of Mary) was a tradition, as scholars have long recognized, that represented an attack on the Christian view that he was the son of a virgin. In Greek, the term for virgin is 579:

subject has been described as a range from "minimalists" who see few passages with reference to Jesus, to "maximalists" who see many passages having reference to Jesus. These terms "minimalist" and "maximalist" are not unique to discussion of the Talmud text; they are also used in discussion of academic debate on other aspects of Jewish vs. Christian and Christian vs. Jewish contact and polemic in the early centuries of Christianity, such as the

3298:, 1995, p. 992 ed. Geoffrey W. Bromiley "And in Jn. 8:41 Jesus' opponents insist, "We were not born of fornication." Here "we" (Gk. hemeis) is emphatic, perhaps by way of contrast: "not we, but you?" Thus Jn. 8:41 may reflect early suspicions about Jesus' parentage, which Jewish polemics later made explicit. ... Origen, too, had to contend with the taunt of Celsus that the Virgin Birth was invented to cover up Mary's adultery with ..." 830:, as simply one of many sects of Judaism. Some sects wrote polemics advocating their position, and occasionally disparaging rival sects. Some scholars view the depictions of Jesus in the Talmud as a manifestation of those inter-sect rivalries – thus the depictions can be read as polemics by the rabbinic authors of the Talmud which indirectly criticized the rival sect (Christianity), which was growing and becoming more dominant. 5711: 2342: 487: 2150:, (Yeshu) came before him. He intended to welcome him (this time), so he signaled (Yeshu) with his hands (to wait). (Yeshu) thought he was rejecting him. (Yeshu) went and erected brickwork, and worshipped it (as an idol). (Joshua) said to him "Return thyself!" (Yeshu) said to him "This I learned from you: Anyone who sins and causes the masses to sin is not given the opportunity to repent!" 1720:'s sister, who was bitten by a snake. Jacob, a man of Sekhanya village, came to heal him, but Rabbi Ishmael did not let him. And (ben Dama) said to him, "Rabbi Ishmael, my brother, let him go, and I will be healed by him. I will cite a verse from the Torah (to prove) that this is permitted." But (ben Dama) did not manage to complete the statement before his soul departed, and he died. 68: 2920:

sincerity of the multiple Jesus theory, R. Yehiel found a way to neutralize some dangerous rabbinic statements, and yet the essential Ashkenazic evaluation of Jesus remains even in the text of this disputation.…In the fourteenth century, Moses ha-Kohen de Tordesillas made much stronger use of the theory of two Jesuses in defending Judaism and the Talmud against renewed attack.

499: 3595: 3338:. Thus, Jesus was the product of adultery between his engaged mother and a man not her husband, not a result of miraculous birth. … God does not have a Son…. One can add to these arguments the Jewish accusations against Christianity and Jesus in the New Testament itself, for instance that if Jesus could not save himself, how could he save others (Matt 27:42)." 2642:). Some scholars conclude that the work is merely an expansion and elaboration on anti-Christian themes in the Talmud. Stephen Gero suggests that an early version of the Toledot Yeshu narrative preceded the Talmud, and that the Talmud drew upon the Toledot Yeshu, but Rubenstein and Schäfer discount that possibility, because they date the origin of the 616:. Catholic authorities accused the Talmud of blasphemous references to Jesus and Mary. Jewish scholars refuted these claims, stating that there were no references to Jesus in the Talmud and that names like Joshua were common and unrelated to Jesus. These disputations led to the removal of many references from subsequent editions of the Talmud. 3324:, 1999, p. 346 "Other interpreters understand the author's anti-Jewish polemic as an expression of his conviction that believers in Christ are the true Jews, ... Thus in connection with the "synagogue of Satan" and based on linguistic usage in Revelation, the catchword blasphemia should be understood first of all as a blaspheming of God" 629: 3193:

learn nothing about the historical Jesus from rabbinic accounts; at most one can learn form them something about rabbinic attitudes towards Jesus. In sum, the Talmud does make reference to the Christian Jesus but has nothing to offer the searcher for the historical Jesus. Such a position seems eminently reasonable ..."

575:, with chronological discrepancies sometimes amounting to as much as a century before or after the accepted dates of Jesus' birth and death. This apparent multiplicity of "Yeshu"s within the text has been used to defend the Talmud against Christian accusations of blaspheming Jesus since at least the 13th century. 915:

According to them the account also reveals that there was greater contact between Christians and Jews in the 2nd century than commonly believed. They view the account of the teaching of Yeshu as an attempt to mock Christianity. According to Rubenstein, the structure of this teaching, in which a biblical

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Frankfurter judaistische Beiträge 35 Gesellschaft zur Feorderung Judaistischer Studien in Frankfurt am Main - 2009 S. 49 zitiert bAZ 6a: "The day of the Notzri according to Rabbi Ishmael is forbidden for ever", ohne auf die Textprobleme hinzuweisen; ed. Wilna liest ____ was als Ergebnis der Zensur

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Lasker writes that Herford "argues that the Talmudic Yeshus do indeed, refer to Jesus of Nazareth, but the citations concerning him reflect non-historical oral traditions which circulated among Jews and are not based on the written Gospels or other more authentic records of the life of Jesus. One can

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period. He asserts that the references in the Babylonian Talmud were "polemical counter-narratives that parody the New Testament stories, most notably the story of Jesus' birth and death" and that the rabbinical authors were familiar with the Gospels (particularly the Gospel of John) in their form as

769:) which concluded that "the evidence in the Talmud is scanty and does not contribute much to our knowledge of the historical Jesus; much of it is legendary and reflects the Jewish attempt to counter Christian claims and reproaches" but he did conclude some material was historically reliable. In 1950 619:

Some editions of the Talmud, particularly those from the 13th century onward, are missing these references, removed either by Christian censors, by Jews themselves out of fear of reprisals, or possibly lost through negligence or accident. However, most editions of the Talmud published since the early

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His son's son was choking. A person came and whispered to him in the name of Yeshu (ben) Pandera, and he could breathe. As he left, (Joshua) asked him, "What did you whisper to him?" (The person answered:) "So-and-so words." (Joshua) said to him, "It would have been better that he died and not heard

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in the Talmud was not a reference to the Christian Jesus, though at the same time Yechiel also conceded that another reference to Yeshu was. This has been described as the "theory of two Jesuses" though Berger (1998) notes that Yechiel in fact argues for three Jesuses. This defence featured again in

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Peter Schäfer, p 9: "I agree that much of our Jesus material is relatively late; in fact, I will argue that the most explicit Jesus passages (those passages that deal with him as a person) appear only in the Babylonian Talmud and can be dated, at the earliest, to the late third-early fourth century

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Starting in the 13th century, manuscripts of the Talmud were sometimes altered in response to the criticisms made during the disputations, and in response to orders from the Christian church. Existing manuscripts were sometimes altered (for example, by erasure) and new manuscripts often omitted the

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The Babylonian talmud contains narratives that discuss an anonymous person who brought witchcraft out of Egypt, and the person is identified as "son of Pandera" or "son of Stada". The Talmud discusses whether the individual (the name Jesus is not present in these passages) is the son of Stada, or

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The texts include several spellings for the father's name (Pandera, Panthera, Pandira, Pantiri, or Pantera) and some scholars conclude that these are all references to the same individual, but other scholars suggest that they may be unrelated references. In some of the texts, the father produced a

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A story of Ribbi Eleazer ben Dama, who was bitten by a snake. Jacob, a man of the village Sama, came to heal him in the name of Yeshu (ben) Pandera, but Ribbi Ishmael did not let him. (Eleazer) told (Ishmael), "I shall bring proof that he can heal me." But, he could not bring proof before he died.

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See also Talmud passage Erubin 21b (Soncino edition): “R. Papa son of R. Aha b. Adda stated in the name of R. Aha b. Ulla: This teaches that he who scoffs at the words of the Sages will be condemned to boiling excrements. Raba demurred: Is it written: ‘scoffing’? The expression is ‘study’! Rather

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says: "(Perhaps his mother's) husband was Stada, (but his mother's) lover was Pandera. (The Gemara challenges this, saying the) husband was Pappos ben Yehudah. Therefore, his mother was Stada. (The Gemara challenges this too, saying) his mother was Miriam, who braided women's hair. As they say in

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107b recognizes the kinship between Christians and Jews, since Jesus is presented as a disciple of a prominent Rabbi. But it also reflects and speaks to an anxiety fundamental to Rabbinic Judaism. Prior to the destruction of the Temple in 70, Jews were divided into different sects, each promoting

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Alternatively, the phrase "no evil shall befall you" means that you will be frightened neither by bad dreams nor by evil thoughts. "Nor shall any plague come near your tent", that you will not have a child or student who overcooks his food in public, i.e., sins in public and causes others to sin,

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in which he tried to find a middle ground between "anti-Jewish Christian" and "apologetic Jewish" interpretations. He concluded that the references to Jesus (as the messiah of Christianity) were included in the early (3rd and 4th century) versions of the Talmud, and that they were parodies of New

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His mother's true name was Miriam, and "Stada" is an epithet which derives from the Hebrew/Aramaic root sat.ah/sete' ("to deviate from the right path, to go astray, to be unfaithful"). In other words, his mother Miriam was also called "Stada" because she was a sotah, a woman suspected, or rather

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and banned. In 1564 under the Tridentine Index an expunged version of the Talmud was allowed. In 1592 the pope ordered all copies of the Talmud and other heretical writing destroyed whether they were expunged or not. The total prohibition would stay in place until 1775. Even then the censorship

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In the modern era, there has been a variance of views among scholars of the possible references to Jesus in the Talmud, depending partly on presuppositions as to the extent to which the ancient rabbis were preoccupied with Jesus and Christianity. This range of views among modern scholars on the

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approach to domination, which he contrasts to the strategy of many early Christians, who proclaim their beliefs in spite of the consequences (i.e. martyrdom). Although Rabbi Eliezer was referring to God, the Governor interpreted him to be referring to the Governor himself, and freed the rabbi.

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was hidden by his sister (and) Rabbi Joshua ben Perachiah went (and) fled to Alexandria of Egypt. When peace was made, Simeon ben Shetach sent him (the following letter): "From me, Jerusalem the holy city, to you, Alexandria of Egypt, my sister. My husband dwells amongst you, and I am sitting

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In contrast to Peter Schäfer, Daniel J. Lasker suggests that the Talmudic stories about Jesus are not deliberate, provocative polemics, but instead demonstrate "embryonic" Jewish objections to Christianity which would later "blossom into a full-scale Jewish polemical attack on Christianity ".

3541:. "Scholars debate whether there may be obscure references to Jesus in some of the collections of ancient Jewish writings, such as the Talmud, the Tosefta, the targums, and the midrashim... 'On the eve of Passover, they hanged Yeshu and the herald went before him 40 days... (Sanhedrin 43a)." 2919:

It is well known that when R. Yehiel of Paris was confronted in 1240 with the argument that the Talmud should be banned partly because of blasphemies against Jesus, he maintained that the Jesus of the Talmud and the Jesus of the Christians are two different people.…Whatever one thinks of the

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Lasker, p xxiv: "What does emerge from the material presented by Herford is that even if Christianity was not a fundamental worry of emerging Rabbinic Judaism, basic Jewish objections to this religion, which hundreds of years later would blossom into a full-scale Jewish polemical attack on

3561:, 2005, p. 294. "... the rest of the baraita, which states he was first stoned, and that his execution was delayed for forty days while a herald went out inviting anyone to say a word in his favour, suggest that it may refer to a different Yeshu altogether." footnote citing Jeremias 1966. 797:(Jesus of Nazareth in the Talmudic tradition) in which he concludes that there is virtually no evidence of the historical Jesus in the Talmud, and that the references to Jesus were "legendary" and probably added late in the Talmudic era "as a reaction to Christian provocations". In 2007, 1465:

in Hebrew), and this criticism has been repeated by many Christian sources. The texts cited by critics include Sanhedrin 67a, Sanhedrin 106a, and Shabbath 104b. However, the references to Mary are not specific, and some assert that they do not refer to Jesus' mother, or perhaps refer to

4717:, 1711. English translations: 1732–34 by J.P. Stekelin "The Traditions of the Jews, with the Expositions and Doctrines of the Rabbins,"; English translation re-published in 2006 as "The traditions of the Jews", by Independent History & Research. German edition online here 2382:, but not in the Babylonian Talmud. The connections said to be found in the Jerusalem Talmud are debated because the name "Jesus" ("Yeshu") is found only in a marginal gloss in some manuscripts, but other scholars see it as being in the original versions of the Jerusalem Talmud. 855:, the New Testament of the Syrian Church. Schäfer argues that the message conveyed in the Talmud was a "bold and self-confident" assertion of correctness of Judaism, maintaining that "there is no reason to feel ashamed because we rightfully executed a blasphemer and idolater." 2950:

ed. Burkett p. 220 2010 "Accordingly, scholars' analyses range widely from minimalists (e.g., Lauterbach 1951) – who recognize only relatively few passages that actually have Jesus in mind – to moderates (e.g., Herford 2006), to maximalists (Klausner 1943 ... especially

2632:) is a Jewish anti-Christian polemic that purports to be a biography of Jesus. The work is an early account of Jesus, based on contemporary Jewish views, in which Jesus is described as being the son of Joseph, the son of Pandera (see a translation of the Yemenite text: 4239:

Donin said: "The passage says that someone ... was hanged in Lydda on the eve of Passover. His mother's name was Miriam, 'the hairdresser'; ... her lover's name was Pandira. So Mary is called an adulteress by the Talmud". – Cohn-Sherbok, p 48, citing Maccoby, p

923:, is common to both the rabbis and early Christians. The vulgar content, however, may have been used to parody Christian values. Boyarin considers the text to be an acknowledgment that rabbis often interacted with Christians, despite their doctrinal antipathy. 1427:

Sanhedrin 107 tells of a Jesus ("Yeshu") who "offended his teacher by paying too much attention to the inn-keeper's wife. Jesus wished to be forgiven, but was too slow to forgive him, and Jesus in despair went away and put up a brick and worshipped it."

1293:. Some of these researchers contend that the Talmud's importance and credibility as an early source lies in the fact that it gives the "opposition view" to Jesus, and they have used the Talmud to draw the conclusions about the historical Jesus, such as: 910:("heresy") as an arrest by the Romans for practising Christianity. When the Governor (the text uses the word for chief judge) interrogated him, the rabbi answered that he "trusted the judge." Boyarin has suggested that this was the Jewish version of the 862:

itself also documents conflict with rabbinical Judaism, for example in the John 8:41 charge "We are not born of fornication." and "Are we not right in saying that you are a Samaritan and have a demon?" and in return in the description in Revelation of a

1523:. His five disciples, named Matai, Nekai, Netzer, Buni, and Todah are then tried. Word play is made on each of their names, and they are executed. It is mentioned that leniency could not be applied because of Jesus' influence with the royal government ( 2386:

son with a woman named Mary. Several of the texts indicate that the mother was not married to Pandera, and was committing adultery and – by implication – Jesus was a bastard child. Some of the texts indicate that Mary's husband's name was Stada.

2964:. p. 398 "These scholars represent a school of thought, which can be described as minimalist, as it argues that there was minimal ... including Horbury, who accepts some aspects of the minimalist argument and does not dismiss Harnack outright." 3104: 2980:. p. 279. "44 Herford 1903, 63. 45 Even Herford, who takes a maximalist view of this material, agrees with this conclusion. "If the summary of the Jesus-Tradition, given above be examined, it will be found to contain little, if anything". 2935:. p. 220. "That is to say, varying presuppositions as to the extent to which the ancient rabbis were preoccupied with Jesus and Christianity can easily predetermine which texts might be identified and interpreted as having him in mind." 4556:

2007 Page 48 - "The only clear mention is as follows: The rabbis said: the people of the watch used to pray for their brothers' offering to be acceptable, and the people of the course used to assemble in the synagogue and sit there

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Theissen p 75: " have no independent historical value. In contrast to this, other authors, e.g. Klausner, believe that they can discover at least some old and historically reliable traditions in the Talmud". Theissen cites Klausner,

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emerged. “And no outcry”; that our faction should not be like the faction of Elisha, from which Gehazi emerged. "In our open places", that we should not have a child or student who overcooks his food in public, as Yeshu (did).

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system would remain in force. As a result of these disputations many manuscript editions had references to Jesus removed or changed, and subsequent manuscripts sometimes omitted the passages entirely. Few copies would survive.

749:, which became the standard work on the topic in the Christian world, and he concluded that a large number of references referred to Jesus, not as a historical individual, but instead as the messiah of Christianity. In 1910, 3123: 1034:

Numerous times between 1239 and 1775, copies of the Talmud were destroyed. In 1280 following the Disputation of Barcelona the Talmud was censored. Following the invention of the printing press, the Talmud was banned by the

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However, some editions of the Jerusalem Talmud do not contain the name Jesus in these passages, so the association in this case is disputed. The parallel passages in the Babylonian Talmud do not contain the name Jesus.

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Rabbi Ishmael recited with regard to him: "Fortunate are you, ben Dama, as your body is pure and your soul departed in purity, and you did not transgress the statement of your colleagues, who would state the verse:

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During these disputations the representatives of the Jewish communities offered various defences to the charges of the Christian disputants. Notably influential on later Jewish responses was the defence of

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Peter Schäfer states that there can be no doubt that the narrative of the execution of Jesus in the Talmud refers to Jesus of Nazareth, but states that the rabbinic literature in question are from a later

4309:"The rabbis in the Paris disputation responded that this could not be Mary because Jesus is not mentioned by name in the passage, and because it takes place in Lydda, not Jerusalem." – Cohn-Sherbok, p 48 2666:. Scholars have remarked on the parallels (adultery, father's name "Panthera", return from Egypt, magical powers) between Celsus' account and the Talmudic narratives. In Celsus' account, the Jew says: 3311:, 2002, p. 57 "The last part of the verse from the Gospel of John, "For Jews have no dealings with Samaritans" (verse 9b), ... "Are we not right in saying that you are a Samaritan and have a demon?". " 3464:, 2008, p. 20. "Similarly controversial is the Babylonian Talmud's account of Jesus' death (to the extant that some Rabbinic experts do not think the reference is to the Jesus of the New Testament!)" 2370:

The Talmud, and other talmudic texts, contain several references to the "son of Pandera". A few of the references name Jesus ("Yeshu") as the "son of Pandera": these connections are found in the

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When he came, (they) arrived at an inn. (The innkeeper) stood before him with exemplary honor, and accorded him great honors. (Joshua) sat and was praising them, (saying): "How beautiful this

3516:, Leipzig, 1922), 89, rightly supposed, the often quoted passage b. Sanh. 43a (Bar.): 'on the day of preparation Jeshu was hanged' does not refer to Jesus but to a namesake, a disciple of R. 937:

Between 1239 and 1775 the Catholic Church at various times either forced the censoring of parts of the Talmud that were theologically problematic or the destruction of copies of the Talmud.

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Scholars also identify a separate account, featured exclusively in the Jerusalem Talmud, which contains an additional account of healing performed in the name of "Yeshu (ben) Pandera":

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Scholars have identified passages in the Talmud and associated Talmudic texts that involve invoking Jesus' name, as the messiah of Christianity, in order to perform magical healing:

3800: 1388:"Jesus the Nazarene is going forth to be stoned because he practiced sorcery and instigated and seduced Israel to idolatry. Whoever knows anything in defense may come and state it." 5765: 1392:"Do you suppose that Jesus the Nazarene was one for whom a defense could be made? He was a mesit (someone who instigated Israel to idolatry), concerning whom the Merciful says: 900:

account reveals that at least some Jews believed Christians were true healers, but that the rabbis saw this belief as a major threat. Concerning the Babylonian Talmud account in

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There are still noticeable challenges to the identification of Yeshu as Jesus, as elsewhere in the Talmud his stepfather, Pappos ben Yehuda, is mentioned as being martyred with

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talk about a Yeshu ha-Nosri (Jesus of Nazareth) who "burns his food in public", possibly a reference to pagan sacrifices or a metaphor for apostasy. The account is discussing

3922: 3643: 2198:, intent on converting to Judaism, summons up the spirits of Yeshu the Nazarene and others to help make up his mind. Each describes his punishment in the afterlife. 1713:(The Gemara) raises an objection: A person may not engage in dealings with heretics, and one may not be treated by them even in (cases of) life (-or-death matters). 571:

Most Talmudic stories which figure around an individual named "Yeshu" are framed in time periods which do not synchronize with one other, nor do they align with the

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in Hebrew), and some scholars see it as referencing the messiah of Christianity. Medieval Hebrew midrashic literature contain the "Episode of Jesus" (known also as

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is!" Yeshu said to him, "My master, her eyes are narrow." (Joshua) said to him "Wicked one, is this how you conduct yourself?!" He brought out four hundred

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The Rabbis taught, Yeshu had five disciples: Mattai, Nakai, Buni, and Todah. They brought Mattai in, he said, "Shall Mattai be executed? Isn't it written, ‘

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era teaching that Yeshu practised black magic, deceived and led Israel astray. This quote is seen by some as an explanation in general for the designation

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notes that even today some rabbinical experts do not consider that the Talmud's account of Jesus' death is a reference to the Jesus of the New Testament.

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is sent to call for witnesses in his favour for forty days before his execution. No one comes forth and in the end he is stoned and hanged on the Eve of

276: 269: 114: 2031:) that some scholars conclude is a reference to Jesus, regarded as the messiah of Christianity. In these passages, Jesus is described as a student of 5396: 2221:

Their welfare you shall seek, their misfortune you shall not seek, for anyone who touches them is regarded as if he were touching the apple of his eye

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Ribbi Ishmael said, "Blessed are you, ben Dama, that you left this world in peace and did not tear down the fences of the Sages, as it is written, ‘

757:(Jesus, the heretics and the Christians according to the oldest Jewish data), which found no evidence of a historical Jesus in the Talmud. In 1922 710:), which included descriptions of Jesus in the Talmud, and which would become the basis of much anti-Semitic literature in later centuries such as 5745: 602: 1446:, but rather an acrostic for the Hebrew phrase "may his name and memory be blotted out" created by taking the first letter of the Hebrew words. 4967: 231: 1898:, and I found a man of the students of Yeshu, and his name was Jacob, of the village Sekhanya. He said to me, "It is written in your Torah, ‘ 593:(1903) (who concluded that most of the references related to Jesus, but were non-historical oral traditions which circulated among Jews), and 5696: 5344: 3609: 2896: 2810: 1902:’ What is (the halakha), (is it permitted) to make, from (the fee of a prostitute) a bathroom for a High Priest?" And I said nothing to him. 342: 3861: 5324: 5068: 2423:

Both of the above passages describe situations where Jesus' name is invoked to perform magical healing. In addition, some editions of the

337: 2283:– "Do you suppose Jesus the Nazarene was one for whom a defense could be made?" (Editions or MSs: Herzog 1, Firenze II.1.8–9, Karlsruhe 2) 3980: 5740: 5649: 4793: 2710: 1515:

relates the trial and execution of Jesus and his five disciples. Here, Jesus is a sorcerer who has enticed other Jews to apostasy. A

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Jerusalem Abodah Zarah 2:2/12 "Jacob ... came to heal him. He said to him: we will speak to you in the name of Jesus son of Pandera"

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said, "And (how can) you understand? (Was) Yeshu worthy of a search to acquit him? He was an inciter, and the Merciful One states, ‘

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21). It is part of a larger discussion about three kings and four commoners excluded from paradise. These are also discussed in the

4835: 1672:– "Jacob ... came to heal him. He said to him: we will speak to you in the name of Jesus son of Pandera" (Editions or MS: Venice) 1435:

summons up the spirit of “Yeshu the Nazarene”, who had “sought to harm Israel”. Yeshu describes his punishment in the afterlife as

246: 1060:

passages entirely. Peter Schäfer compared several editions and documented some alterations as illustrated in the following table:

723:

Starting in the 20th century the topic of Jesus in Judaic literature became subject to more unbiased, scholarly research, such as

4845: 1225:, implying that "son of panthera" is a pun on "son of a virgin". The name "ben Stada", used for the same figure, is explained by 1946:

where the son who burns his food is explicitly stated to be Manasseh. The passages identified by scholars in this context are:

5525: 5483: 5424: 4817: 3712: 2888: 1255: 790: 529: 382: 1957:– "that you will not have a son or disciple ... like Jesus the Nazarene" (Editions or MSs: Firenze II.1.8–9, Barco, Munich 95) 5770: 5496: 5319: 5160: 3751: 3695: 3672: 3652: 349: 325: 3435:

Berger D. "On the Uses of History in Medieval Jewish Polemic against Christianity: The Search for the Historical Jesus." In

686:) which discussed Jesus in the Talmud. The first book devoted solely to the topic of Jesus in the Talmud was the Latin work 2215:(Onkelos) went (and) he conjured Yeshu the Nazarene (from the grave). (Onkelos) said (to Yeshu), "Whom is of importance in 684:

Flaming Arrows of Satan, that is, the secret and horrible books of the Jews against Christ, God, and the Christian religion

5585: 5202: 5063: 2346: 2226:(Onkelos) said to (Yeshu), "What is the punishment of that man (who seeks their misfortune)?" (Yeshu) said (to Onkelos), " 1691:– "Jacob ... came to heal him in the name of Jesus son of Pandera" (Editions or MSs: Vatican 291, Oxford 164, Pesaro 1519) 4834:, Turnhout, 2014; «Témoignages juifs et païens sur Jésus et sur le premier christianisme: la tradition rabbinique», dans 1837:

Scholars have identified passages that mention Jesus, as the messiah of Christianity, in the context of a Torah teacher:

5691: 5453: 4992: 1652:– "Jacob ... came to heal him in the name of Jesus son of Pantera" - this section exists in variant spellings of Jesus: 369: 286: 3368: 2768:

Lexicon of Jewish Names in Late Antiquity Part I: Palestine 330 BCE–200 CE (Texte und Studien zum Antiken Judentum 91)

2112:(away) with both hands, and not like Joshua ben Perachiah who pushed Yeshu, (one of) his students, with both hands... 1051:

In the 20th century, new editions began restoring the censored material, such as in the 1935 English Soncino edition.

1044: 241: 691: 2219:?" (Yeshu) said (to him), "Israel." (Onkelos further queried) "Should I attach (myself) to them?" He (Yeshu) said; " 589:(1951) ("who recognize only relatively few passages that actually have Jesus in mind"), while "maximalists" include 5436: 5339: 5269: 5030: 4960: 2705: 1031:

shows that it "was not invented by the rabbis as a way of avoiding pronouncing the real name of Jesus of Nazareth"

699: 675: 436: 181: 46: 2056:– "not as Yehoshua b. Perahya who pushed Jesus the Nazarene away" (Editions or MSs: Vatican 110, Vilna, Munich 95) 608:

The first Christian censorship of the Talmud occurred in the year 521. More extensive censorship began during the

5735: 5468: 5371: 3558: 1877:– "He told me a word in the name of Jesus son of Pandera" (Editions or MSs: Oxford 164, Vatican 291, Pesaro 1519) 196: 1907:

Since she gathered her gifts from the wages of prostitutes, as the wages of prostitutes they will again be used.

5518: 5391: 5192: 5130: 2870: 2862: 2700: 1386:

On the eve of Passover, Jesus the Nazarene was hanged and a herald went forth before him forty days heralding,

982: 949: 649: 409: 4940: 680:

Tela Ignea Satanæ, sive Arcani et Horribiles Judæorum Adversus Christum, Deum, et Christianam Religionem Libri

30:

For the related article discussing the Hebrew name Yeshu, as found in Talmud and other Jewish literature, see

2633: 2362: 2273:– "Jesus the Nazarene is going forth to be stoned" (Editions or MSs: Herzog 1, Firenze II.1.8–9, Karlsruhe 2) 1848:– "One of the disciples of Jesus the Nazarene found me" (Editions or MSs: Munich 95, Paris 1377, New York 15) 1339:. The following are among those considered the most controversial, contested, and possibly the most notable. 664:

claimed the Talmud contained insulting references to Jesus. An early work describing Jesus in the Talmud was

5446: 5085: 4807: 2867:"On the Uses of History in Medieval Jewish Polemic against Christianity: The Quest for the Historical Jesus" 2685: 2468:

However, the parallel accounts in the Babylonian Talmud mention Jesus but do not mention the father's name:

932: 586: 555: 2610:

17:4. And then "The day of the Notzri according to Rabbi Ishmael is forbidden for ever" in some texts of B.

826:) each claiming to be the correct faith. Some scholars treat Christianity, during that era, referred to as 632:

Woodcut carved by Johann von Armssheim (1483). Portrays a disputation between Christian and Jewish scholars

5760: 5686: 5613: 5279: 5048: 2884: 1458: 990: 953: 653: 364: 295: 191: 2500:

67a "Was he the son of Stara (and not) the son of Pandera?" (Editions or MSs: Herzog 1, Karlsruhe 2, ...)

1406:

and is himself mentioned as being among the Pharisees returning to Israel following their persecution by

601:

incorporated into the Talmud in the 3rd and 4th centuries that illustrate the inter-sect rivalry between

5568: 5501: 5406: 5386: 5381: 5221: 5135: 5025: 4953: 3719:. Fortress Press. 1998. translated from German (1996 edition). p. 74-76. *See also Jeffrey Rubenstein, 3600: 3534: 3129: 2663: 1410:, which would place Yeshu's lifetime anywhere between 130 after and 70 years before the birth of Jesus. 695: 461: 456: 394: 171: 156: 119: 77: 2293:– "With Jesus the Nazarene it was different" (Editions or MSs: Herzog 1, Firenze II.1.8–9, Karlsruhe 2) 2237::) Come see the difference between the sinners of Israel and the prophets of the nations of the world. 2230:". As the Master said: Anyone who mocks the words of the Sages will be sentenced to boiling excrement. 1390:

But since they did not find anything in his defense they hanged him on the eve of Passover. Ulla said:

2866: 2607: 2535:

104b "his mother Miriam who let grow (her) women's hair" (Editions or MSs: Vilna, Oxford 23, Soncino)

5535: 5530: 5306: 5197: 5058: 4922: 4657: 4401: 4204: 3517: 3119: 2973: 2852:

L. Patterson, "Origin of the Name Panthera", JTS 19 (1917–18), p. 79–80, cited in Meier, p. 107 n. 48

2695: 2104:

It should always be (the) left (hand) to push (away), and (the) right (to) bring closeward. Not like

2032: 1887: 1450: 945: 904:, Boyarin views Jacob of Sechania as a Christian preacher and understands Rabbi Eliezer's arrest for 678:

translated and published a collection of anti-Christian polemics from Jewish sources, with the title

645: 416: 332: 308: 161: 4827: 4157:

by Robert E. Van Voorst, Wm. B. Eerdmans Publishing, 2000, page 110. Also discusses the likening of

2453:

Other Talmudic narratives describe Jesus as the son of a Pantiri or Pandera, in a teaching context:

1751:.’" But did a snake not bite him (before such a dilemma even occurred)? It will not bite him in the 1243:

period and may have drawn on the Christian gospels, and may have been written as responses to them.

41: 17: 5177: 5096: 5092: 5002: 3335: 2721: 1967:– "that we will not have a son or disciple ... like Jesus the Nazarene" (Editions or MS: Oxford 23) 1478:

Scholars have identified the following references in the Talmud that some conclude refer to Jesus:

782: 712: 522: 491: 315: 256: 139: 2542:

67a "his mother Miriam who let grow (her) women's hair" (Editions or MSs: Karlsruhe 2, Munich 95)

2493:

104b "Was he the son of Stara (and not) the son of Pandera?" (Editions or MSs: Oxford 23, Soncino)

2263:– "on the eve of Passover they hanged Jesus the Nazarene" (Editions or MSs: Herzog 1, Karlsruhe 2) 2086:– "The master said: Jesus the Nazarene practiced magic (Editions or MSs: Firenze II.1.8–9, Barco ) 5681: 5676: 5563: 5542: 5363: 5353: 5226: 5170: 5150: 4801: 4733: 4710: 3079: 2990: 2715: 2662:, writing circa 150 to 200 CE, wrote a narrative describing a Jew who discounts the story of the 2539: 2525: 2511: 2497: 2397:

in Hebrew), and some scholars conclude that these are references to the messiah of Christianity.

2288: 2278: 2268: 2258: 2216: 2120: 2116: 2081: 2061: 2046:– "not as Yehoshua b. Perahya who pushed Jesus the Nazarene away" (Editions or MSs: Barco, Vilna) 2041: 1952: 1310: 1282: 1040: 864: 827: 742: 717: 590: 466: 449: 421: 359: 354: 290: 176: 4167:

by Robert Chazan, Behrman House, Inc, 1979, page 227-230 (transcript of 1240 Paris disputation).

2598:"Christians," are only clearly mentioned once in the Babylonian Talmud, (where it is amended to 896:("Idolatry") reveal an ambivalent relationship between rabbis and Christianity. In his view the 3538: 2431:

Jerusalem Abodah Zarah 2:2/7 "someone ... whispered to him in the name of Jesus son of Pandera"

1019:

considers Yeshu a legitimate, if rare, form of the name in use at the time, and writes that an

5644: 5591: 5463: 5329: 5249: 5140: 5125: 5120: 5080: 5035: 5020: 3691: 3668: 3648: 3605: 3587: 3550: 3374: 3034:"Pope Gregory IX Orders the Seizure and Burning of Jewish Books : History of Information" 2910: 2902: 2892: 2806: 2096:– "The master said: Jesus the Nazarene because he practiced magic" (Editions or MS: Munich 95) 1962: 1935: 1784:– "someone ... whispered to him in the name of Jesus son of Pandera" (Editions or MS: Venice) 1600: 1592: 1015:(2005) were also favourable to the view the Yeshu references in the Talmud were not to Jesus. 1012: 1008: 671: 426: 281: 186: 151: 146: 134: 124: 1794:– "someone ... whispered to him in the name of Jesus son of Pandera" (Editions or MS: Venice) 1424:

in Hebrew) and his five disciples. The sorcerer is stoned and hanged on the Eve of Passover.

597:(2007) (who concluded that the passages were parodies of parallel stories about Jesus in the 5334: 5314: 5155: 5145: 5113: 5108: 5073: 5053: 4987: 4885: 4789: 4723: 4690: 4405: 4135:

by David Klinghoffer, Random House, Inc., 2006, page 154 (identifies source of criticism as

3570: 3497: 3481: 3071: 2680: 2532: 2518: 2504: 2490: 2434:

Jerusalem Shabboth 14:4/8 "someone ... whispered to him in the name of Jesus son of Pandera"

2424: 2379: 2304: 2000: 1789: 1677: 1290: 1247: 1226: 1016: 1004: 969: 961: 798: 770: 657: 594: 581: 572: 431: 320: 129: 4260:, Editors Joel B. Green, Scot McKnight, I. Howard Marshall, InterVarsity Press, 1992, p 366 2389:

Some Talmudic sources include passages which identify a "son of Stada" or "son of Stara" (

1938:

the king of Judah infamous for having turned to idolatry and having persecuted the Jews (2

5659: 5622: 5209: 5187: 5042: 4750: 4184: 3457: 3033: 2405:

Two talmudic-era texts that explicitly associate Jesus as the son of Pantera/Pandera are:

2076:– "Jesus the Nazarene said to him: Rabbi, her eyes are narrow" (Editions or MS: Oxford 20) 1807: 1803: 1748: 1725: 1278: 996: 758: 641: 613: 226: 166: 3715:(1978), and Thoma (1990) in favour of this conclusion.* Theissen, Gerd and Annette Merz. 2594:

for heretics. Aside from mentions of the five disciples of "Yeshu ha Notzri," the plural

1912:

And I derived pleasure from the statement, and due to this, I was arrested for heresy...

1485:

Healing in the name of Jesus (Hul 2:22f; AZ 2:22/12; y Shab 124:4/13; QohR 1:8; b AZ 27b)

911: 5714: 5654: 5513: 5414: 5274: 5264: 5259: 5254: 4902: 4673: 4551: 4283: 4174: 4068: 2781: 2744: 2416: 2375: 2227: 2124:

lonely". (Joshua ben Perachiah) said "I learn from (the letter) that there is peace!"

2091: 2071: 2051: 1943: 1872: 1811: 1760: 1686: 1494:

As a frivolous disciple who practiced magic and turned to idolatry (Sanh 107b; Sot 47a)

1454: 1436: 957: 778: 750: 661: 515: 404: 214: 109: 84: 58: 4271: 4161:

with Jesus/Yeshua b. Sanhedrin 106b in relation to the age that Balaam died, page 111.

4038: 2252:

Scholars have identified passages that mention Jesus in the context of his execution:

5729: 5473: 5458: 5236: 5214: 5182: 5007: 4912: 4861: 4851: 4768: 4700: 4430: 4393: 4295: 4136: 3963: 3905: 3844: 3770: 3708: 3505: 3473: 2832: 2739: 2728: 2624: 2361:), in which Jesus is described as being the son of Joseph, the son of Pandera (see: 2195: 2146: 2138: 1752: 1717: 1467: 1443: 1407: 1286: 1263: 1259: 1000: 986: 859: 842:

period (1st and 2nd centuries) but rather from the 3rd and 4th centuries, during the

733: 728: 598: 236: 221: 201: 99: 3504:, 1935, 3rd German Ed. 1960, English 1966 p. 19, footnote 7. "On the other hand, as 2507:

104b "husband Stada, lover Pandera" (Editions or MSs: Vatican 108, Munich 95, Vilna)

2440:

Jerusalem Shabboth 14:4/13 "Jacob ... came in the name of Jesus Pandera to heal him"

1858:– "Thus I was taught by Jesus the Nazarene" (Editions or MSs: Munich 95, Paris 1337) 1682:– "Jacob ... came in the name of Jesus Pandera to heal him" (Editions or MS: Venice) 956:(1413–14) – and during those disputations, Jewish converts to Christianity, such as 5596: 5574: 5547: 5419: 5376: 5015: 4745:

A Rivalry of Genius: Jewish and Christian Biblical Interpretation in Late Antiquity

3591: 2880: 2611: 2166: 1905:

He said to me, "Yeshu taught me that (it is indeed permitted, for it is written): ‘

1853: 1843: 1779: 1756: 1696: 1667: 920: 892: 503: 4115:

by Peter Schäfer, Princeton University Press, 2007, p 13, 85–92, 98–100, 113, 174.

2557:(The Gemara asks: Why is he called) ben "Stada" (when) he was the son of Pandera? 2208:

the son of Callinicus, son of the sister of Titus, desired to convert himself (to

2141:

him. Every day, (Yeshu) would come before him, but (Joshua) did not accept him.

1995:

emerged. "And no going forth", that our faction should not be like the faction of

4718: 4312: 2800: 2472:

Babylonian Abodah Zarah 17a "One of the disciples of Jesus the Nazarene found me"

1909:’ (The coins) came from a place of filth, let them go towards a place of filth." 944:

a series of debates on Judaism were held by Catholic authorities – including the

5580: 5441: 5431: 5165: 4897:

Faithful Renderings: Jewish-Christian Difference and the Politics of Translation

4101: 4097: 3415:

Faithful Renderings: Jewish-Christian Difference and the Politics of Translation

2962:

Papers presented at the Thirteenth International Conference on Patristic Studies

2341: 2220: 1891: 1403: 1305:

The New Testament, An Introduction: Proclamation and Parenesis, Myth and History

1214: 978: 941: 848: 666: 637: 609: 389: 89: 1818:

on the Sabbath, put them in aged wine, and drink it to avoid being endangered.

1572:

They brought Netzer in, he said, "Shall Netzer be executed? Isn't it written, ‘

1442:

Some scholars claim that the Hebrew name Yeshu is not a short form of the name

1396:. With Jesus the Nazarene it was different. For he was close to the government. 5601: 5101: 4145:

by Graham Stanton, Guy G. Stroumsa, Cambridge University Press, 1998, page 247

2883:

preview). The Tauber Institute for the Study of European Jewry. Vol. 29.

2603: 2558: 1899: 731:, which was the first scholarly analysis of the Judaic anti-Christian polemic 4197:

From rebel to rabbi: reclaiming Jesus and the making of modern Jewish culture

3665:

Jesus as a Figure in History: How Modern Historians View the Man from Galilee

3531:

Jesus as a Figure in History: How Modern Historians View the Man from Galilee

2464:

Qohelet Rabbah 1:8(3) "He told me a word in the name of Jesus son of Pandera"

2066:– "Jesus said to him: Rabbi, her eyes are narrow" (Editions or MSs: Herzog 1) 1610:

They brought Todah in, he said, "Shall Todah be executed? Isn't it written, ‘

1553:

They brought Nakai in, he said, "Shall Nakai be executed? Isn't it written, ‘

1343:

Our rabbis taught Jesus the Nazarene had five disciples, and these are they:

5666: 4841: 4705:

Jesus Christ in the Talmud, Midrash, Zohar, and the Liturgy of the Synagogue

4397: 2914: 2655: 2563: 1992: 1895: 1611: 1581: 1573: 1554: 916: 839: 823: 815: 486: 4252:

Studying the Historical Jesus: Evaluations of the State of Current Research

4127:

Jewish history and Jewish memory: essays in honor of Yosef Hayim Yerushalmi

3437:

Jewish History and Jewish Memory: Essays in Honor of Yosef Hayim Yerushalmi

3426:

Cohn-Sherbok, Dan, Judaism and other faiths, Palgrave Macmillan, 1994, p 48

2876:

Jewish History and Jewish Memory: Essays in Honor of Yosef Hayim Yerushalmi

2485:

Pandera, and a suggestion is made that the mother Mary committed adultery.

1701:– "Jacob ... came to heal him" (Editions or MSs: New York 15, Pearo, Vilna) 1591:

They brought Buni in, he said, "Shall Buni be executed? Isn't it written, ‘

1376:

No, his mother was Miriam, who let her hair grow long and was called Stada.

964:(in Barcelona) claimed the Talmud contained insulting references to Jesus. 4344: 4342: 4340: 2353:

Some Talmudic sources include passages which identify a "son of Pandera" (

1580:’?" They said to him, ‘Yes, Netzer shall be executed, for it is written, ‘ 656:– and during those disputations, Jewish converts to Christianity, such as 4907:

Jesus, die Haretiker und die Christen nach den altesten judischen Angaben

4814:, Cincinnati: Hebrew Union College Press, 1951 (reprinted by Ktav, 1973). 3604:. Vol. 3 (2nd ed.). Detroit: Macmillan Reference. p. 146. 2788:. Clarksville, Maryland: Jewish New Testament Publications. pp. 4–5. 2763: 2690: 2461:

2:24 "He told me of a word of heresy in the name of Jesus son of Pantiri"

2322: 2308: 1987:"There is no breach", that our faction should not be like the faction of 1619: 1618:’?" They said to him, "Yes, Todah shall be executed, for it is written, ‘ 1562: 1561:’?" They said to him, ‘Yes, Nakai shall be executed, for it is written, ‘ 1543: 1542:’" They said to him, "Yes, Mattai shall be executed, for it is written, ‘ 1535: 1520: 1418:

Sanhedrin 43a relates the trial and execution of a sorcerer named Jesus (

1039:. All printed editions of the Talmud, including the Basel Talmud and the 852: 814:

In the first few centuries CE, there were many sects of Judaism (such as

755:

Jesus, die Häretiker und die Christen nach den ältesten jüdischen Angaben

4245:

Jesus Outside the New Testament: An Introduction to the Ancient Evidence

4155:

Jesus outside the New Testament: an introduction to the ancient evidence

4151:, by Israel Jacob Yuval, University of California Press, 2008, page 132. 3354:(The Classics of Western Spirituality) New York: The Paulist Press, 2002 1599:’?" They said to him, "Yes, Buni shall be executed, for it is written, ‘ 1298:

Jesus Outside the New Testament: An Introduction to the Ancient Evidence

1143:

on Sabbath even and the eve of Passover they hanged Jesus the Nazarene

628: 5607: 5491: 3240:

Boyarin, pp 1–3; Boyarin cites the Talmud as saying there were 24 sects

3083: 3059: 2521:

104b "husband Pappos, mother Stada" (Editions or MSs: Vilna, Munich 95)

2419:

1:8(3) "Jacob ... came to heal him in the name of Jesus son of Pandera"

2371: 2330: 2209: 2205: 2191: 1906: 1822:

such things. It happened to him like an erroneous order from a ruler."

1432: 1240: 1020: 897: 886: 843: 819: 471: 4866:

The Talmud: what it is and what it says about Jesus and the Christians

3970:, publisher? 1887 (reprint Kessinger Publishing, LLC, 2007. p 117-120) 2528:

67a "husband Pappos, mother Stada" (Editions or MSs: Vilna, Munich 95)

2413:

2:22f "Jacob ... came to heal him in the name of Jesus son of Pantera"

1868:– "He told me of a word of heresy in the name of Jesus son of Pantiri" 1353:

Jesus the Nazarene practiced magic and deceived and led Israel astray.

5671: 5627: 5244: 4740:, London: Williams & Norgate, 1903 (reprint New York, KTAV, 1975) 4511:

References are Shabbat 104b and Sanhedrin 67a in the Babylonin Talmud

4203:

this is the exposition: He who studies them feels the taste of meat.”

4173:

by Paul Johnson, HarperCollins, 1988, page 217 (identifies critic as

4158: 2659: 2590: 2514:

67a "husband Stara, lover Pandera" (Editions or MSs: Herzog 1, Barco)

2475:

Babylonian Abodah Zarah 17a "Thus I was taught by Jesus the Nazarene"

2458: 2410: 2234: 2161: 2133: 2109: 2105: 1863: 1647: 1516: 1335:

There are several Talmudic passages that are said to be referring to

1267: 906: 564: 559: 543: 104: 35: 4463: 4461: 3075: 2349:, a soldier who has been claimed to be the "Pantera" named by Talmud 1371:"But was not the husband Pappos son of Yehuda and the mother Stada?" 838:

Peter Schäfer concluded that the references were not from the early

620:

20th century have seen the restoration of most of these references.

4654: