Who Is Jesus In Judaism? Look into The rejection of Jesus as Messiah in Jewish theology. Jewish eschatology holds that the coming of the Jewish Messiah will be associated with events that did not occur at the time of Jesus’ birth.

The Talmud

The Talmud, in its simple meaning, is a collection of literature that includes the Mishna (“repeated study”), the Gemara (“complete”) and various ancillary materials. The term Talmud typically refers to a compilation of ancient teachings considered sacred and normative by Jews from its compilation until contemporary times and still regarded as such by orthodox religious Jews.

In the strictest sense, Talmud refers primarily to the contents known as Gemara. The Mishna is a compilation of originally oral laws that enhance biblical regulations. The Gemara is a collection of interpretations and elaborations on the Mishna, which is replicated in “the Talmud”.

The word “midrash” means “exposition” or “examination” in Hebrew and refers to a popular form of biblical interpretation in early Jewish literature.
See Yeshu for a related page on the Hebrew name Yeshu as found in the Talmud and other Jewish literature. See Yeshua for the Hebrew or Aramaic name (name).

Who Is Jesus In Judaism?

The Talmud uses the name “Yeshu,” which is an Aramaic vocalization of the Hebrew name Yeshua. The association of Jesus with any number of persons called Yeshu has various complications. Most of these individuals are supposed to have lived in time periods far removed from Jesus’ own.

In the year 521, the Talmud was subjected to the first Christian censorship. Catholic officials accused it of bearing blasphemous allusions to Jesus and his mother, Mary. Jews replied by claiming that Joshua was a popular Jewish name with a number of derivations and that the citations referred to people other than Jesus. Many of the allusions were omitted (censored) from succeeding versions as a result of the debates.

In the contemporary age, academics have differed on the probable allusions to Jesus in the Talmud. This has been partly due to presuppositions about the extent to which the ancient rabbis were obsessed with Jesus and Christianity. The spectrum of opinions among modern academics on the matter has been defined as ranging from minimalists to maximalists.

Most recent editions produced from the early twentieth century have restored the majority of the references that were lost or suppressed in the Middle Ages.

The Jewish view of Jesus

^{Just as we noted above, In orthodox Judaism, there is no distinct theological position of Jesus. Monotheism, or belief in God’s ultimate oneness and uniqueness, is important to Judaism, which considers worshipping a person to be a kind of idolatry. As a result, seeing Jesus as divinity is not a problem in traditional Jewish belief. The rejection of Jesus as Messiah has never been a theological issue for Judaism because Jewish eschatology holds that the coming of the Jewish Messiah will be associated with events that did not occur at the time of Jesus, such as the rebuilding of the Temple, a Messianic Age of peace, and the re-enslavement of Jews.}

Some modern thinkers have speculated that Jesus may have been closer to Judaism than the Gospels or traditional accounts would indicate. Historically, some Jewish writers and scholars saw Jesus as a damaging “false prophet”. Some see Jesus as an important precursor to the ethical monotheism of the Messianic Age.

Judaism has never acknowledged any of the supposed fulfilment of prophecy attributed to Jesus by Christianity. Belief in Jesus as God, God’s Son, or a member of the Trinity is incompatible with Jewish theology. Jews believe that Jesus of Nazareth did not meet messianic prophecies.

The Jewish view of Jesus is impacted by the fact that he lived at the time when the Second Temple was still intact, rather than during the time when the Jews were banished. Because Jesus was begotten by the Holy Spirit (as the orthodox Christian faith holds), he could not be a patrilineal genetic descendant of King David.

These contradictions were detected by Jewish intellectuals who were contemporaneous with Jesus, as subsequently recorded by Nachmanides, who stated in 1263 that Jesus was rejected as the messiah by the rabbis of his day.

Furthermore, Judaism regards Christian assertions that Jesus is the textual Messiah of the Hebrew Bible as based on mistranslations, with the implication that Jesus did not meet any of the Jewish Messiah criteria.

Jesus as the Jewish Messiah

The Jewish concept of the messiah differs significantly from the Christian concept of the Messiah. In orthodox Rabbinic Judaism, the messiah’s task is to usher in the Messianic Age, a one-time event, and a presumed messiah who is killed before completing the task (i.e., compelling all of Israel to walk in the way of Torah, repairing breaches in observance, fighting God’s wars, rebuilding the Temple in its place, gathering in Israel’s dispersed exiles) is not the messiah According to Maimonides,

But if he did not succeed in all this or was killed, he is definitely not the Moshiach promised in the Torah… and God only appointed him in order to test the masses.

Judaism predicts that the messiah will be a patrilineal bloodline descendant of King David. The messiah is anticipated to restore Jews to their country and rebuild the Temple. He is also anticipated to usher in an age of peace and understanding for all nations.

Oneness And Indivisibility Of God

To the question, Was Jesus God or man?, the Christians therefore answered: both. After 70 AD, their answer was unanimous and increasingly emphatic. This made a complete breach with Judaism inevitable.

Maimonides, the foremost Jewish thinker, established the essential ideas of Modern Judaism in the 12th century, noting, “[God], the cause of everything, is one.” This does not imply one as in one of a pair, one as in a species (which includes many people), one as in an entity composed of numerous elements, or one as in a single simple thing that is endlessly divisible.

God, on the other hand, is a unity, unlike any other potential unity.

According to certain Orthodox Jewish academics, Jesus used the customary poetic Jewish idiom “Our Father in Heaven” literally to refer to God as “his Father in Heaven” (cf. Lord’s Prayer).

God is not corporeal ( God is not a physical being).

One of Maimonides’ thirteen principles of faith is that God has nobody and therefore physical notions do not apply to him. The “Yigdal” prayer, located towards the opening of Jewish prayer books used in synagogues worldwide, declares, “He has neither semblance of a body nor is he physical.” It is a key concept of Judaism that God has no physical features; that God’s essence cannot be comprehended.

Jesus As The Jewish Messiah.

But if he did not succeed in all this or was killed, he is definitely not the Moshiach promised in the Torah… and God only appointed him in order to test the masses.

Judaism believes that the messiah will be a patrilineal descendant of King David. He is anticipated to restore the Jews to their country, rebuild the Temple, reign as king, and bring in a period of peace and understanding. According to Ezekiel, the messianic will redeem the Jews.

The Jewish view of Jesus is impacted by the fact that he lived at the time when the Second Temple was still intact. Because Jesus was begotten by the Holy Spirit, he could not be a patrilineal genetic descendant of King David. He never reigned as king, and no age of peace or great wisdom followed.

These contradictions were detected by Jewish intellectuals who were contemporaneous with Jesus, as subsequently recorded by Nachmanides, who stated in 1263 that Jesus was rejected as the messiah by the rabbis of his day.

Furthermore, Judaism regards Christian assertions that Jesus is the textual Messiah of the Hebrew Bible as based on mistranslations with the implication that Jesus did not meet any of the Jewish Messiah criteria.

Jesus As A Nazarene

Some Israeli synagogues, such as those in Ra’anana, see Jesus as a Nitzer, a Nazarene, or a member of a religious ascetic movement within Judaism.

Nazarenes were Jews who committed to severe religious practices. Jesus lived approximately 130 or 140 CE and was merged with Neoplatonic teachings into the New Testament. According to them, Jesus was a teacher in the tradition of past Jewish teachers, not God or God’s son.

History

Johann von Armssheim carved a woodcut (1483). It depicts a debate between Christian and Jewish academics.

During the Middle Ages, the Catholic Church staged a series of debates on Judaism, including the Disputation of Paris, the Disputation of Barcelona, and the Disputation of Tortosa, and during those debates, Jewish converts to Christianity such as Pablo Christiani and Nicholas Donin claimed the Talmud contained insulting references to Jesus.

Johann Christoph Wagenseil translated and published a book in 1681.

The first book devoted completely to the theme of Jesus in the Talmud was Rudolf Martin Meelführer’s Latin work, Jesus in the Talmud, written in 1699 by Rudolf Martin Meelführer, a Wagenseil student at Altdorf. Johann Andreas Eisenmenger wrote Entdecktes Judenthum (Judaism Unmasked) in 1700, which includes Talmud portrayals of Jesus and became the foundation for many anti-Semitic writings in succeeding years, such as The Talmud Unmasked, written in 1892 by Justinas Bonaventure Pranaitis.

Beginning in the twentieth century, the topic of Jesus in Judaic literature became the subject of more objective, scholarly research, such as Das Leben Jesu nach jüdischen Quellen (The Life of Jesus From Jewish Sources), written in 1902 by Samuel Krauss, which was the first scholarly analysis of the Judaic anti-Christian polemic, Toledot Yeshu (The Biography of Jesus). In 1903, Unitarian scholar R. Travers Herford published Christianity in Talmud and Midrash, which became the standard work on the subject in the Christian world, and he concluded that a large number of references referred to Jesus as the messiah of Christianity, rather than as a historical individual. Hermann Strack published Jesus, the Son of God in 1910.

In 1922, Joseph Klausner published Yeshu ha-Notzri (Jesus of Nazareth), in which he concluded that “the evidence [for a historical Jesus] 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 find some material to be historically reliable. Morris Goldstein published Jesus in the Jewish Tradition in 1950, which included passages on the Toledoth Yeshu. Jacob Z. Lauterbach published the article Jesus in the Talmud in 1951. Johann Maier published Jesus von Nazareth in der Talmudischen Überlieferung in 1978, concluding that there is almost no proof.

In the context of Christian-Judaic polemics

Disputations and censorship

As evidence of the historical Jesus

Possible Talmudic references

There are various Talmudic verses that are supposed to be about Jesus. The following are among those regarded as the most contentious, debated, and maybe significant.

Our rabbis believed that Jesus the Nazarene had five disciples: Matthai, Naqqai, Netzer, Buni, and Todah.

According to the master, Jesus the Nazarene used sorcery, misled, and led Israel astray.

“Is Jesus son of Stada the same as Jesus son of Pandira?”

“The spouse was Stada, and the lover was Pandera,” Rav Hisda explained.

“But wasn’t the husband Pappos, Yehuda’s son, and the mother Stada?”

No, his mother’s name was Miriam, and she wore her hair long and was known as Stada.

“She was unfaithful,” Pumbedita says of her.

On the eve of Passover, Jesus the Nazarene was hung, and a herald went forth forty days before him, proclaiming, “Jesus the Nazarene is going forth to be stoned because he practised magic and urged and lured Israel to idolatry.” Anyone with information about defence is welcome to come forward and share it.” But, because they couldn’t discover anything in his defence, they hung him on (Sabbath eve and) Passover eve.

“Do you think Jesus the Nazarene was someone who could be defended?” Ulla asked. He was a mesit (someone who incited Israel to idolatry), and the Merciful [God] says of him, “Show no compassion and defend him not” (Deut. 13:9). With regard to Jesus the Nazarene,

There are still significant challenges to identifying Yeshu as Jesus, as his stepfather, Pappos Ben Yehuda is mentioned in the Talmud as being martyred with Rabbi Akiva and is himself mentioned as being among the Pharisees returning to Israel following their persecution by John Hyrcanus, which would place Yeshu’s lifetime anywhere between 130 years after and 70 years before the birth of Jesus.

Specific references

The trial and execution of a sorcerer named Jesus (Yeshu in Hebrew) and his five disciples are described in Sanhedrin 43a. On the eve of Passover, the magician is stoned and hung.

Sanhedrin 107 mentions a Jesus ( “Yeshu”) “offended his instructor by obsessing over the innkeeper’s wife.” Jesus desired to be forgiven, but [his rabbi] was too slow to pardon him, so Jesus went away and built a brick [idol] and worshipped it in despair.”

A narrative is recorded in Gittin 56b and 57a about Onkelos summoning the spirit of a Yeshu who intended to destroy Israel. He portrays his afterlife punishment as boiling in filth.

According to some academics, the Hebrew name Yeshu is an acrostic for the Hebrew phrase “may his name and memory be blotted out,” produced by taking the initial letter of the Hebrew phrase.

Furthermore, at the 1240 Paris Disputation, Donin voiced the claim that the Talmud was irreverent to Mary, Jesus’ mother (Miriam in Hebrew), and this critique has been repeated by various Christian sources.

Sanhedrin 67a, Sanhedrin 106a, and Shabbath 104b are among the passages highlighted by critics.

However, the allusions to Mary are vague, and others argue that they do not relate to Jesus’ mother, but rather to Mary Magdalene.

As a sorcerer with disciples

The trial and death of Jesus and his five followers are described in Sanhedrin 43a. In this version, Jesus is a magician who has led other Jews astray. For forty days before his execution, a herald is dispatched to summon witnesses in his favour.

No one comes forward, and he is eventually stoned and hung on Passover Eve. Matai, Nekai, Netzer, Buni, and Todah, his five students, are then tried. Each of their names is punned, and they are executed. It is stated that due to Jesus’ influence on the royal administration, mercy could not be applied (malkhut).

Healing in the name of Jesus

Scholars have discovered sections in the Talmud and related Talmudic writings that entail using Jesus’ name as the messiah of Christianity in order to conduct miraculous healing:

Tosefta Hullin 2:22f – “Jacob… came to heal him in the name of Jesus son of Pantera”-this part is available in many spellings of Jesus:

mi-shem Yeshu ben Pantera (primary edition), mi-shem Yeshu ben Pandera (London MS), mi-shem Yeshua ben Pantera (Vienna MS)

Abodah Zarah 2:2/12 – “Jacob… came to cure him.” “We shall talk to you in the name of Jesus, son of Pandera,” he continued (Editions or MS: Venice).
“Jacob… came in the name of Jesus Pandera to heal him,” according to Jerusalem Shabboth 14:4/13 (Ed).

Torah teacher

Scholars have discovered verses in the Bible that describe Jesus as the Christian messiah in the context of a Torah teacher: [92]

Babylonian Abodah Zarah 17a – “One of Jesus the Nazarene’s disciples discovered me” Munich 95, Paris 1377, New York 15 (Editions or MSs)
Tosefta Hullin 2:24 says, “He told me of a heresy in the name of Jesus son of Pantiri.”
“He told me a message in the name of Jesus son of Pandera,” says Qohelet Rabbah 1:8(3). Oxford 164, Vatican 291, Pesaro 1519 (Editions or MSs)
Abodah Zarah 17a in Babylonian – “Thus I was taught by Jesus the Nazarene” Munich 95, Paris 1337) (Editions or MSs: Munich 95, Paris 1337)

The son or disciple who turned out badly

Sanhedrin 103a and Berachot 17b mention a Yeshu ha-Nosri (Jesus of Nazareth) who “burns his meal in public,” which may pertain to pagan sacrifices or be a metaphor for defection. The tale is about Manasseh, the king of Judah who was notorious for turning to idolatry and persecuting the Jews (2 Kings 21). It’s part of a bigger debate concerning three kings and four commoners being barred from heaven. These are also referenced in the Shulkhan Arukh, where Manasseh is clearly identified as the son who burns his meal. Scholars have recognized the following texts in this context:

103a of the Babylonian Sanhedrin – “that you will not have a son or disciple… like Jesus the Nazarene” (Editions or translations).

As a wayward student who dabbled in sorcery and became enamoured with idolatry,

Passages in Sanhedrin 107b and Sotah 47a relate to a person (Yeshu) who some academics believe is a reference to Jesus, the messiah of Christianity. In these verses, Jesus is depicted as a pupil of Joshua ben Perachiah (second half of the 2nd century BCE), and he (Jesus) was expelled for misinterpreting a term that, in context, should have been understood to refer to the Inn; instead, he misinterpreted it to imply the innkeeper’s wife (the same word can mean “inn” and “hostess”).

His instructor stated “Here is a wonderful inn,” he began, to which his teacher answered, “Her eyes are slanted,” to which he replied, “Evil one! Is this what you’re thinking about?” (It was deemed wicked to gaze at women.) After many returns for pardon, he misinterpreted Perachiah’s signal to wait a minute for ultimate rejection, and he resorted to idolatry. Scholars have recognized the following verses as mentioning Jesus as the messiah of Christianity in this context:

• “Not like Yehoshua b. Perahia, who shoved Jesus the Nazarene away,” says the Babylonian Sanhedrin 107b (Editions or MSs: Barco, Vilna)

• “Not like Yehoshua b. Perahia, who shoved Jesus the Nazarene away,” says Babylonian Sotah 47a (Editions or MSs: Vatican 110, Vilna, Munich 95)

• “Jesus answered to him, Rabbi, her eyes are narrow,” according to Babylonian Sanhedrin 107b (Editions or MSs: Herzog 1)

• “Jesus the Nazarene remarked to him: Rabbi, her eyes are narrow,” according to Babylonian Sotah 47a. Oxford 20 (Editions or MS)

• 107b – “The teacher said: Jesus the Nazarene was a magician.” (Firenze II.1.8–9, Barco, editions or MSs)

“The teacher said: Jesus the Nazarene because he practised magic,” according to Babylonian Sotah 47a. (Munich 95, Editions or MS)

The complete text is as follows:

In all circumstances, use the left hand to push (away) and the right hand to bring close… not like Yehoshua ben Perachya, who pushed him—to Yeshu—with both hands… when Yannai the king was executing the Rabbis, Shimon ben Shatach’s sister) hid Rabbi Yehoshua ben Perachya, and he (then, later) went and ran (escaped) to Alexandria, Egypt. When there was (came) and (an era of) peace, Shimon ben Shatach wrote to him (a letter:) “from me Yerushalayim the holy city to you Alexander of Egypt -my sister, my husband is amongst you and I am sitting lonely,” said (Rabbi Yeshushua ben Perachya).

When he (Rabbi Yehoshua ben Perachya) arrived, they walked up to a lodge and stood for him with outstanding honour and extended goodwill. He sat and was admiring “how wonderful is this guesthouse (which also means innkeeper in Aramaic)” when (Yeshu) remarked to him, “My lord, her eyes are misshaped.” “Evil one! is this how you behave yourself?” he said. He excommunicated him with four hundred shofars.

Every day, he would appear in front of him (bent on getting readmitted), but he would not accept him. [98] He (Yeshu) came before him (the Rabbi) because he (the Rabbi) wanted to accept him. He (Yeshu) reasoned that ‘he is pushing him.’ “Return yourself,” he (his Rabbi) urged. “All who sin and lead others to sin, we do not grant (are not given) the capacity to repent,” he (Yeshu) stated to him.

— Sotah 47a, Sanhedrin 107

The narrative concludes with Mishnaic-era teaching that Yeshu used black magic, misled, and led Israel astray. Some interpret this phrase as a generic explanation for the appellation Yeshu.

The passage in Sanhedrin 107b, according to Dr Rubenstein, recognizes the relationship between Christians and Jews since Jesus is depicted as a disciple of a famous Rabbi. However, it also reflects and speaks to worry, which is central to Rabbinic Judaism. Prior to the fall of the Temple in 70, Jews were split into many sects, each of which promoted distinct interpretations of the Torah. Rabbinic Judaism domesticated and assimilated legal issues while strongly denouncing any sectarianism.

In other words, while rabbis are encouraged to debate and argue with one another, these activities must be properly monitored or they may lead to a split. Although this is not a historically accurate depiction of Jesus’ life, it does utilize fiction about Jesus to convey a vital lesson about the Rabbis. Furthermore, Rubenstein interprets this narrative as a rebuke to cruel Jews. Boyarin claims that the Rabbis were fully aware of the Christian views of the Pharisees and that this narrative recognizes the Christian notion that Jesus was merciful but the Pharisees were not (see Mark 2:1–2) while emphasizing forgiveness as a vital Rabbinic principle.

Penalty In The Afterlife

A narrative is told in Gittin 56b–57a about Onkelos, a nephew of the Roman emperor Titus who demolished the Second Temple and was keen on converting to Judaism, summoning the spirits of Yeshu and others to assist him to make up his mind. Each character narrates his or her punishment in the hereafter.

The whole text from the 1935 Soncino edition is as follows:

Onkelos, son of Kolonikos, went and revived Titus from the grave using magical skills, and asked him, ‘Who is most renowned in the [other] world?’ He responded, “Israel.”

So, what about joining them, he wondered? He stated, “Their observances are onerous, and you will be unable to carry them through.” As it is written, go attack them on that planet and you will be at the top. Her opponents become the head, and so on; whoever harasses Israel becomes the head. What is your punishment [in the other world], he inquired?

What I determined for myself, he responded. Every day, my ashes are gathered, and I am sentenced, burned, and my ashes are strewn over the seven seas. He then went on to raise Balaam by incantations. He inquired, “Who is well-known in the other world?” He responded, “Israel.” So, what about joining them, he wondered? “Thou shalt not,” he said. Prosperity for the rest of your days. He then said, “What is your punishment?”

He responded, “With scorching hot sperm.” He then went and resurrected by incantations Jesus [in the Vilna edition, “the sinners of Israel”; “Jesus” appears in the Munich 95 and Vatican 140 manuscripts, and “he went and raised Jesus the Nazarene” (Editions or MSs: Vatican 130)]. He inquired, “Who is well-known in the other world?” They responded, “Israel.” Why don’t you join them? They said, “Seek their well-being, not their detriment.” Anyone who comes into contact with them comes into contact with the apple of his eye.

He inquired, “What is your punishment?” They responded, “With boiling hot excrement,” since a Master had said: “Whoever mocks the words of the Sages will be punished with.”

There is a distinction between Israel’s sinners and the prophets of other countries who worship gods. It has been taught: Take note from this episode how dangerous it is to put a man to shame, for God supported the cause of Bar Kamza and demolished His House and burned His Temple.

— Babylonian Talmud Gittin 56b-57a

Interestingly, unlike the previous two spirits, the third spirit called Onkelos is never named in the Talmudic text. The passage’s text merely tells that Onkelos went and summoned a spirit using necromancy before asking his query. Only in a footnote, bracketed to signify a later interpolation, is the individual’s name Yeshu mentioned.

Execution

Scholars [who?] have found texts in which Jesus is mentioned in the context of his execution:

(Editions or MSs: Herzog 1, Karlsruhe 2) Babylonian Sanhedrin 43a–b – “on the eve of Passover they hung Jesus the Nazarene” (Editions or MSs: Herzog 1, Karlsruhe 2) Babylonian Sanhedrin 43a–b – “Jesus the Nazarene is going forth to be stoned” (Editions or MSs: Herzog 1, Firenze II.1.8–9, Karlsruhe 2) Babylonian Sanhedrin 43a–b – “Do you think Jesus the Nazarene could be defended?” 2) Herzog 1 (Firenze II.1.8–9, Karlsruhe) (Editions or MSs: Herzog 1, Firenze II.1.8–9, Karlsruhe 2) Babylonian Sanhedrin 43a–b – “It was different with Jesus the Nazarene” Herzog 1, Firenze II.1.8–9, Karlsruhe 2) (Editions or MSs: Herzog 1, Firenze II.1.8–9, Karlsruhe 2)

“On (Sabbath eve and) Passover eve, Jesus the Nazarene was hung, and a herald went forth before him forty days announcing, ‘Jesus the Nazarene is going forth to be stoned because he practised magic and urged and lured Israel to idolatry.” Anyone with information about defence is welcome to come forward and share it.’ But, because they couldn’t discover anything in his defence, they hung him on (Sabbath eve and) Passover eve. Ulla said, “Do you think Jesus the Nazarene was someone who could be defended?” He was a mesit (someone who incited Israel to idolatry), and the Merciful [God] says of him, “Show no sympathy and shelter him” (Deut. 13:9).

Mother and father

The gravestone of Tiberius Julius Abdes Pantera, which has been said to be the “Pantera” referenced by the Talmud.

Some Talmudic writings mention a “son of Pandera” (ben Pandera in Hebrew), which some academics believe is a reference to the messiah of Christianity.

The “Episode of Jesus” (also known as Maaseh Yeshu) is a piece of medieval Hebrew midrashic literature in which Jesus is depicted as the son of Joseph, the son of Pandera (see: Episode of Jesus). The story presents Jesus as a forger.

Several allusions to the “son of Pandera” may be found in the Talmud and other Talmudic sources. Several passages expressly identify Jesus (“Yeshu”) as the “son of Pandera”; these explicit links are found in the Tosefta, the Qohelet Rabbah, and the Jerusalem Talmud, but not in the Babylonian Talmud. The specific links discovered in the Jerusalem Talmud are debatable because the word “Jesus” (“Yeshu”) appears only in a marginal gloss in certain copies, while other scholars believe it was in the original Jerusalem Talmud editions.

The writings contain numerous spellings of the father’s name (Pandora, Panthera, Pandira, Pantiri, or Pantera), and some researchers assume that they are all allusions to the same people, while others argue that they are unconnected. According to some of the scriptures, the father had a son with a lady named Mary. Several passages indicate that the mother was not married to Pandora and was having an affair, implying that Jesus was a bastard kid. According to some accounts, Mary’s husband’s name was Stada.

Some Talmudic writings feature references to a “son of Stada” or “son of Stara” (ben Stada or ben Stara in Hebrew), which some academics believe are references to the messiah of Christianity.

In a therapeutic context, Pantera/son Pandera’s

There are two Talmudic-era sources that expressly identify Jesus as the son of Pantera/Pandera:

“Jacob… came to heal him in the name of Jesus son of Pantera,” Tosefta Hullin 2:22f says.
“Jacob… came to heal him in the name of Jesus son of Pandera,” says Qohelet Rabbah 1:8(3).

Jerusalem Abodah Zarah 2:2/7, Jerusalem “someone… spoke to him in the name of Jesus son of Pandera.” Jerusalem Shabboth 14:4/8 “someone… whispered to him in the name of Jesus son of Pandera.” Abodah Zarah 2:2/12, Jerusalem “Jacob… came to heal him.” “We shall talk to you in the name of Jesus, son of Pandera,” he continued.
“Jacob… came in the name of Jesus Pandera to heal him,” says Shabboth 14:4/13 in Jerusalem.

However, certain copies of the Jerusalem Talmud do not include the name Jesus in these sections, therefore the connection is debatable in this situation. The name Jesus is not mentioned in the equivalent texts in the Babylonian Talmud.

Tosefta Hullin at 2:24 p.m. “He told me of a heretical speech in the name of Jesus son of Pantiri.”
“He told me a message in the name of Jesus son of Pandera,” says Qohelet Rabbah 1:8(3).

The comparable passages in the Babylonian Talmud, on the other hand, mention Jesus but not the father’s name:

Babylonian Abodah Zarah 17a “One of Jesus the Nazarene’s followers discovered me” Babylonian Abodah Zarah 17a “Thus I was instructed by Jesus the Nazarene”

Mary’s suspected infidelity with Pandera

The Babylonian Talmud has stories of an unknown individual who took witchcraft out of Egypt, and the person is referred to as the “son of Pandera” or “son of Stada.” The Talmud debates whether the individual (the name Jesus is not mentioned in these sections) is the son of Stada or Pandera, and the mother Mary is accused of adultery.

• In Babylonia, Shabbat 104b “Was he the son of Stara (rather than Pandera)?” Soncino (Oxford 23) (Editions or MSs)

• Babylonian Sanhedrin 67a. “Was he the son of Stara (rather than Pandera)?” (Herzog 1, Karlsruhe 2,…) (Editions or MSs: Herzog 1, Karlsruhe 2,…)

• “spouse Stada, lover Pandera,” Babylonian Shabbat 104b (Editions or MSs: Vatican 108, Munich 95, Vilna)

• “spouse Stara, lover Pandera,” according to the Babylonian Sanhedrin 67a (Editions or MSs: Herzog 1, Barco)

• “spouse Pappos, mother Stada,” Babylonian Shabbat 104b (Editions or MSs: Vilna, Munich 95)

• “spouse Pappos, mother Stada,” according to Babylonian Sanhedrin 67a (Editions or MSs: Vilna, Munich 95)

“His mother Miriam, who allowed her to grow women’s hair” (Vilna editions or MSs:

Mary is shown as the mother.

There is no Talmudic scripture that explicitly links Jesus to Mary (Miriam). Instead, the relationship is indirect: Jesus is identified with a father (“son of Pandera”), and Pandera is related to Mary in other places (as her lover).

CHRISTIANS

For heretics, both Jerusalem and Babylonian Talmuds utilize the term minim. Aside from allusions to “Yeshu ha Notzri’s” five disciples, the plural Notzrim, “Christians,” is only explicitly referenced once in the Babylonian Talmud (where it is corrected to Netzarim, people of the watch) in B.Ta’anit 27b, with a late analogue in Masekhet Soferim 17:4. Then it says, “According to Rabbi Ishmael, the day of the Notzri is today.”

God In The Talmud

The rabbinic God was primarily the biblical God who acted in history, the creator and giver of life who was felt through the senses rather than the intellect. Rabbis emphasized God’s universality, ultimate oneness, and active engagement with the universe in response to Gnosticism and early Christianity. His immanence and transcendence (being present in and beyond the cosmos) were both highlighted.

The rabbis added new phrases to the names YHWH and Elohim to symbolize God’s omnipresence or immanence, and Maqom and Shekhina to represent his transcendence in the Talmud. The rabbis emphasized that God became the parent to whom each person might approach in direct prayer for his or her needs. They also emphasized the intimacy of God’s connection with man, as well as the closeness of the personal interaction with God.

The Torah

The Torah was created by God long before the earth, according to Talmudic tradition, and it includes the everlasting divine formula for the world’s future workings. God is shown as studying the Torah because even he cannot make choices about the world that violate it. The Torah, according to the rabbis, includes the solutions to all problems for all eras and all people.

The Talmud Today (Position in the Jewish community).

According to Talmudic tradition, God created the Torah long before the earth, and it includes the everlasting divine formula for the world’s future workings. God is shown studying the Torah because even he cannot make choices about the world that violate it. The Torah, according to the rabbis, has the answers to all issues for all eras and all people.

The legal system outlined above is still in use in Jewish communities across the world to this day. Orthodox Jews willingly accept the jurisdiction of rabbinic courts, which continue to exercise power in the areas of family and dietary law, the synagogue, and the coordination of charity and social activities.

The legal system outlined above is still in use in Jewish communities across the world to this day. Orthodox Jews willingly accept the jurisdiction of rabbinic courts, which continue to exercise power in the areas of family and dietary law, the synagogue, and the coordination of charity and social activities.

Reform Judaism disavowed and rejected the Talmud in the nineteenth century. Reform leaders have recently expressed a desire to revive some kind of liturgical observance and rabbinic atmosphere. It is increasingly common to see them articulating their conclusions in the form of responsa and arguing in a rabbinic manner.

Talmudic Findings

Scholars have found the following Talmud texts that some believe pertain to Jesus:

>(b Sanh 43a–b) Jesus as a magician with disciples

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

>As a Torah teacher (b AZ 17a; Hul 2:24; QohR 1:8)

>As a son or disciple, that did not go well (Sanh 103a/b; Ber 17b).

>Jesus’ punishment in the hereafter as a frivolous follower who used magic and resorted to idolatry (Sanh 107b; Sot 47a) (b Git 56b, 57a)

>Jesus’ execution (b Sanh 43a-b) Jesus as Mary’s son (Shab 104b, Sanh 67a)

Summary

Talmudic Muckeries Of The New Testament Jesus

Schäfer investigates how Talmud rabbis read, comprehended, and used the New Testament Jesus account to finally claim Judaism’s supremacy over Christianity. The Talmud, the founding scripture of rabbinic Judaism in late antiquity, contains unflattering allusions to Jesus. Schäfer’s book is clear, thorough, and easy to read. The myths mock Jesus’ virgin birth, deny his claim to be the Messiah, and argue that he was appropriately crucified as a blasphemer and idolater.

Schäfer claims that the rabbis’ stories show a remarkable knowledge of the Gospels, particularly Matthew and John, and that they reflect an intentional and sophisticated anti-Christian propaganda that parodies the New Testament accounts. He claims that their arrogant and self-assured counter-message to the evangelists was only conceivable in the unique historical backdrop of Persian Babylonia, where Jews lived in relative independence.

Schäfer makes a thorough distinction between Babylonian and Palestinian sources, saying that there is no evident link between them.

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