يسوع في التلمود

by Peter Schäfer, نبيل فياض (Translator)

البحث عن يسوع التاريخي هو محاولة لاستخدام الطرائق التاريخية وليس الدينية لبناء تاريخ شخصي موثوق ليسوع. والواقع أننا في طرائقنا البحثية التاريخية نستخدم ما يسمى بالأدلة الداخلية – في حالة يسوع، العهد الجديد وتراث الكنيسة المسيحية – إضافة إلى الأدلة الخارجية، والتي لا تبدو كثيرة في حالتنا هذه.

الأدب الحاخامي هو من أهم ما يقال إنه مصدر للأدلة الخارجية التي يمكن اعتبارها أدلة غير مسيحية على حقيقة الوجود التاريخي ليسوع. وقد أشار كثير من الباحثين المسيحيين إلى أن التلمودين وغيرهما من الأدب اليهودي ما بعد التوراتي ليسوا غير وثائق خارجية، في المقاطع المتعلقة بيسوع والمسيحية، تؤكّد الحقيقة التاريخية لما يمكن اعتباره، من منظور آخر، قصص لا ترقى إلى الواقع التاريخي بأي طريقة. لكن هذا الكتاب، يسوع في التلمود، يتركنا في حيرة شديدة بأسئلته غير المغلقة: هل كتبت المقاطع التلمودية المتعلقة بيسوع كنوع من ردات الفعل على ما قرأه حاخامات اليهود في العهد الجديد ( إنجيل يوحنا على الأغلب؟! ) من نصوص أثارت حفيظتهم للغاية، أم أن ما كتب كانت نتيجة معايشة حقيقية لهذه الدعوة التي خرجت من رحم اليهودية ثم انشقت عنها، إن عبر مؤسسها، أو عبر تلاميذه وأتباعه؟ وإذا كان واضحاً أن النصوص المتعلقة بيسوع والمسيحية إنما هي موجودة في التلمود البابلي عموماً، وليس الأورشليمي – رغم وجود بعض المقاطع ذات الصلة في الأخير – ألا يعني ذلك أن التواصل مع يسوع والمسيحية لم يكن مباشراً، جغرافياً على الأقل، وأن نصوص التلمود البابلي ذات الصلة ليست أكثر من ردات فعل على بعض مقولات الأناجيل، وبالتالي لا يمكن اعتمادها على الإطلاق كوثائق خارجية في مسألة، البحث عن يسوع التاريخي؟ هذه نماذج عن الأسئلة التي يثيرها في الذهن هذا الكتاب الهام، ولا يقدّم عليها إجابات واضحة – وليس المطلوب منه ذلك. من هنا، إذا كان الهدف من هذه الدراسة المساهمة في مسألة البحث عن يسوع التاريخي، لا أعتقد أن من يضع في ذهنه ذلك يمكنه أن يجد هنا ضالته.

Genres: Religion, Judaism, Christianity, History, Nonfiction, Theology, Jewish

263 pages, Paperback

First published January 15, 2007

About the author

Peter Schäfer is a prolific German scholar of ancient religious studies, who has made contributions to the field of ancient Judaism and early Christianity through monographs, co-edited volumes, numerous articles, and his trademark synoptic editions.

Reviews

[Brett C · Rating 4 out of 5]

"All that we know from rabbinic as well as pagan sources points to the fact that the unkind countermessage to the New Testament—Miriam/Mary was a whore and her son a bastard—was the Jewish answer to the Christian propaganda of the divine origin of Jesus." pgs 98-9

This was an textual analysis of the origins, human and divine concept of Jesus, and textual references about Jesus. There were reference points from the Babylonian and Jerusalem Talmud, rabbinic commentary, the Old & New Testament, and more historical documents. There were also document terms I had to get smart on: Mishna, tractate Sanhedrin, etc.

According to the Talmud, Jesus was seen as a baby born out of wedlock from his mother Mary and a Roman soldier. Halakhic discourse reported Jesus' condemnation and execution: capital punishment was carried out for practicing sorcery, instigating, and seducing Israel into idolatry. The Babylonian Talmud mentioned sorcery and idolatry/seduction into idolatry and blasphemy (his declaration as Messiah, Son of God). The second weight against Jesus was because Roman Govenor Pontius Pilate concluded Jesus wanted to be king of the Jews/of Israel, he was therefore seen as a political troublemaker (pg 63-9).

The Talmud explains deeper meaning in afterlife punishment: Balaam the sorcerer's link between enticing Israel into sexual orgies (Num. 25:1-3, Num. 31:16) was deemed appropriately punished in the Netherworld by sitting in boiling semen. Jesus incited Israel to eating flesh and blood—and hence is punished by sitting in what eating produces: excrement. (pgs 87, 92)

Overall this was very interesting and full of detailed information. I rate this high on readability and information delivery. I would recommend this to anyone interested in religious studies or Jewish literature & commentary studies. Thanks!

[Jack · Rating 5 out of 5]

Excellent short book to understand how Jesus is seen in Judaism.
The Talmud has gone through many different versions, more or less censored, and it is sometimes difficult to interpret. For example sometimes it is some alledged disciples of Jesus that are attacked by Judaism, therefore the attack on Jesus is indirect. This book is thefore a necessary read for anyone interested in the relationship between Judaism and Christianity. You cannot just look up the word "Jesus" in the Talmud on your own.

If you're considering this book to confirm that the Talmud says that Jesus is in hell being boiled in excrements (this offensive and groteque blasphemy is well known in right wing circles, and it's probably why you're reading this review), then yes this book confirms it. The author explains the context very well, including the fact that this doesn't appear in certain censored versions of the Talmud, but the original true Judaism does have Jesus suffering this punishment.
I was able to confirm this myself, as I found that in the English version of the Soncino edition it refers to "sinners of Israel", but in the notes it says that in the Munich Codex of the Talmud it is Jesus who is being boiled in excrements - this is consistent with what is discussed in Schafer's book.

I appreciated that this book doesn't seem to have a political agenda or being driven by emotions, but it is objective academic research on Judaism's sacred texts. I was initially irritated by the use of "C.E.", but then I thought that it is fair to use "neutral" dates in this particular context.
Because it offers a fair and balanced view, this book can be recommended to anyone.

[Salma · Rating 3 out of 5]

البحث جيد، وفي جهد لمحاولة استخراج صورته عليه السلام من التلمود
سيما أن المادة شحيحة جدا وذكره فيها مخفي
أما الموضوع نفسه فيمكن تلخيصة بقوله تعالى
وَبِكُفْرِهِمْ وَقَوْلِهِمْ عَلَىٰ مَرْيَمَ بُهْتَانًا عَظِيمًا . وَقَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسِيحَ عِيسَى ابْنَ مَرْيَمَ رَسُولَ اللَّهِ

[Alex · Rating 4 out of 5]

The few references in the Talmud concerning Jesus portray him as the bastard child of Mary and a Roman soldier, a poor student who practiced idolatry and dark magic, married to a prostitute, and that he in fact was stoned to death (in accordance with Jewish not Roman practice). It was interesting to learn how writers of the Palestinian Talmud cryptically slandered Jesus (due to the political climate in Roman and then Byzantine Palestine), whereas in the Babylonian Talmud (written approximately around the same time), the Rabbi-authors boldly denounced Jesus and his followers. During the Medeival Period, most of the references regarding Jesus were altered or removed out of fear of Christian reprisal. Nevertheless, prior to the Holocaust, theologians and academics alike (while generally accurately translating and/or restoring these references) in many instances went out of their way to depict the Talmuidic References to Jesus in as anti- Semitic manner as possible. Conversely, after the Holocaust, theologians and academics generally downplayed the slanderous manner in which Jesus was portrayed in the Talmud. This book fairly and accurately analyses how Jesus is depicted in post- Temple Judaism, appropriate for the contemporary era.

[Steve · Rating 3 out of 5]

The author does not set up his subject to my liking.

What was the state of Babylonian rabbis to Jerusalem rabbis during the 1st century?

Did the religious establishment of Babylon travel back and forth to Jerusalem?
Did the religious establishment of Jerusalem travel back and forth to Babylon?
Did Jesus or any of his disciples travel to Babylon?

Were there Babylonian rabbis who were eyewitnesses to Jesus? Who were they?
We know rabbis of Jerusalem experienced Jesus first hand.

Does the Babylonian Talmud only reflect activities and debates that took place in Jerusalem?

Were the major players and contributors to thought only in Jerusalem with their being no intellectual capital of consequence in Babylon?

What was the source material for the editors of the Jerusalem Talmud vs. the Babylonian Talmud. Did the two schools of editors share primary sources?

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

1)
There is exciting information about Christianity at the time of Constantine in this book. Peter Schafer's book added to what I learned having read Constantine the Great: And the Christian Revolution by G. P. Baker.

2)
On page 122, the author writes: "The polemic [between Jews and Christians / between two competing 'religions' under the suspicious eye of the Sasanian authorities] that the Bavli shares with us is scanty and has unfortunately been tampered with by Christian censors..."

To what is the author referring? How has the content of the Bavli been tampered with by Christian censors? Alternatively, how has the polemic been tampered with by Christian censors?

The author needs after "...been tampered with by Christian censors..." (See "Appendix: Bavli Manuscripts and Censorship, page 132.) However, once one reads the page to which the reference should be made there are still questions. 1) While the author points out the difference in political climate between Jerusalem under Roman rule and Babylonia under Parthian and Sasanian rulerships and the lack of freedom to speak/write vs the freedom to speak/write, he does not explain censorship on both sides of the West-East divide. 2) In his list of Bavli Manuscripts, there appears to be no West-East divide. The majority of the manuscripts, if not all are from the West. How is it that no manuscripts survived in the region from which the Bavli originated? Did the Muslim conquest of Persia bring censorship and/or the destruction of manuscripts? The answer seems to be no since the Bavli dates to the 7th century after the Sasanian empire underwent the Isalmic conquest. This makes the author's comments about the Bavli's anti-Christian stance during Sasanian persecution of Christians weak and in need of extended treatment.

3)
Rabbi Akiva and Bar Kochba (Jewish Messiah, according to Rabbi Akiva) revolt
vs.
_[name of tannaim/s]__? and Jesus (Christian Messiah) revolt during the mid 30s Common Era
_[name of tannaim/s]__? and the position of the rabbis as to whether or not to submit to Rome - Jewish Rebellion to the Destruction of the Temple

Referencing the above, it is quite evidenced that the Talmud includes Rabbi Akiva, a revolt and a Jewish Messiah.
It is also quite evidenced that we find Hillel and Shammai in the Talmud. We also find Yoma 39b where Rabbi Johanan ben Zakkai "foretells" the destruction of the Temple. So, Jesus wasn't the only one to "foretell" the destruction of the temple. (Which prophecy came first Johanan's or Jesus'?)

When I think on Jesus in the Talmud, I think of Jesus' crime against Rome, Jesus' display on "Palm Sunday" which was an affront to Rome. What seems to be apparent in Peter Schafer's book and in the Talmud itself is that there isn't an equal distribution of editorial coverage of tannaim and the Bar Kochba revolt vs. tannaims and the Biblical Jesus revolt of the mid-30s, and the tannaims and the leaders of the revolt of the late 60s Common Era.

In conclusion of this point, Peter Schafer's book could benefit from a chart that showing the tannaim, amoraim--list of contributors--and the year they lived. The passages he cites for Jesus go back to what years of Oral Scholarship?

4)
The author misleads people into thinking he's covered all the references to Jesus in the Talmud, but he fails to mention Babylonian Talmud, Tractate Sanhedrin 105a. This should have been added to his coverage of Jesus and Ancient Egyptian magic/sorcery. Ancient Egyptian creation myths are related to Sanhedrin 105a. Here, Balaam is Jesus because after reading Numbers chapters 22-24, it would not be the Balaam of the Torah who was practicing Egyptian sorcery but Jesus.

An Egyptological perspective factors into an accurate concept of Jesus. One book that covers this subject is The Greatest Bible Study in Historical Accuracy by Steefen.

5)
This book is a good read for Christians who have been taught the hope of interfaith dialogue between Jews and Christians without seeing its limits. It is also a good read for Jews for Jesus for the same reason.

This book shows the contempt the Babylonian Talmud had for Jesus and for whatever signs of support God gave to Jesus.

6)
I thought it was interesting that neither the Jerusalem Talmud nor the Babylonian Talmud (Bavli) mentions the Palm Sunday event. In this book of Peter Schafer, one reason for Jesus' execution is that Christianity led Jews into idolatry. While Jesus may have said things that could be taken as idolatrous, the Jesus of Paul (Christianity) needed to be executed as well, if not more so.

The book cautions the reader to be careful about reaching conclusions about the Historical Jesus from the Talmud because the Babylonian Talmud is more clearly reacting to the "Johannine" Syrian Diatessaron ("Harmony " of the Four Gospels) by Tatian (120 - 173 C.E.) rather than eyewitness accounts of Jesus and the tannaim. However, Schafer does not explain how Sanhedrin 43a is only sourcing the Diatessaron and not a historical Jesus. Sanhedrin 43a explains that Jesus was close to government/royalty.

And as the Talmud does not pick up on the ramifications of a historical Palm Sunday event, the Gospels do not pick up on the talmudic allegation of idolatry against Jesus. Neither the Bible, Sunday schools or seminaries articulate this position. The case made against Jesus seems to be a good case. Those who chose Jesus over Barabas may have been given less credit than they deserve. However, Christian theology counters Jesus is God and therefore cannot be an idol before G-d. This was not the public theology of Jesus during his lifetime. The Johannine declaration of Jesus being the Word of God in the beginning probably was not a tenet preached by Jesus. Was this a secret teaching of Jesus? I do not know.

(First draft - August 1, 2011) / (Second draft - November 6, 2011) / (Third draft - November 13, 2011) /
(4th draft - Nov. 25, 2011) / (5th draft - Dec. 3, 2011)

[Maggie Anton · Rating 5 out of 5]

I found this book fascinating and highly informative. The author combed through many original manuscripts of Talmud to find what the medieval censors had deleted. The results are amazing, and prove that the Talmudic rabbis knew very well what the Christians wrote about Jesus and had their own polemic narratives about him in return. Also a good overview of history of early Christianity vs rabbinic Judaism.

[C. Varn · Rating 5 out of 5]

Schafer's somewhat masterful discussion of the Jesus in the two Talmuds is refreshing in that doesn't pull punches nor allow for purely antisemitic spin to put on the polemics against Jesus in the Talmud, particularly the Balvi. Mostly scholarly discussion of the Talmud prior the 20th century played up and decontextualized anti-Christian rhetoric in the Talmud whereas much of the scholar after the Shoah downplayed the differences. While it is clear that some classical Rabbis did not see Christians as idolaters, the Rabbis of the Talmud engaged in extended polemics against Jesus, particularly as portrayed in the Gospel of John. The references in the Yerushalemi (the Jerusalem Talmud) are more contained and cryptic, but Schafer makes a strong argument that they are there and it is largely Roman rule in Jerusalem that led to references being downplayed whereas the political context of Zoroastrian empires and their intense competition with Rome gave the post-exilic Rabbis more freedom to express anti-Christian polemic openly. Schafer does, however, put these problems in context and also does not hide the particularly anti-Jewish/Pharisee elements in the Gospel of John, which seems clearly if indirectly, the source for a lot of the Balvi's inversions of Christian tradition. Furthermore, Schafer shows that Celsus and early church fathers such as Justin Martyr fought against similar polemics to that in the Balvi in pagan sources. While Schafer points out that this is not evidence of historicity, it shows clear trends in counter-Christian polemics. Christians will find this slanderous: calling Mary licentious, Jesus a magician and corruptor of Rabbis out of Egypt, and seeing him depicted in the afterlife in his excrement, and one of the few who damned as opposed to merely annihilated in Jewish thought is clear. However, Schafer also shows how deeply counter to Jewish tradition, not just Pharisees but even to Temple Judaism, many of the claims of Christianity would have seemed, particularly, once again, as stated in the Gospel of John. While it won't make either side particularly comfortable, I think this is important book for understanding the early tensions and mutual development between Jews and Christians after the exile and destruction of the Temple fundamentally changed the Jewish milieu.

[Naz · Rating 4 out of 5]

بحث كأنه تقصي أكثر من أنه كتاب صريح و السبب لان التلمود البابلي بالتحديد و الأورشليمي بالهامش كانو يتكلمون عن يسوع بشكل غير مباشر
و الاكثر كلاما عن يسوع كان التلمود البابلي لانه نشأ في بابل ذات الحكم الساساني الزرادشتي عكس الأورشليمي الي كان تحت حكم البيزنطيين المسيحيين
و يبدو من خلال بحث الباحث أن الحاخامات ( الربانيين ) البابليين اعتمدو على انجيل يوحنا لانه كان الأكثر انتشارا و الأكثر وضوحا بالإضافة الأكثر عدائيا لليهود

خلاصة البحث يسوع في التلمود عبارة عن
1- ساحر تعلم السحر في مصر و استخدمه

2- ابن زنا امه زانية و اسم ابوه بانديرا و هو جندي روماني ( و صراحة اتفق مع ذالك و لكن برؤية مختلفة أن مريم تعرضت لاغتصاب من جندي روماني أثناء الاضطرابات اليهودية و الشي الي خلاني اتاكد من ذالك كتاب فراس السواح الغاز الأناجيل في جزئية يقول فيه أن مواصفات هذا الجندي و رتبته في الجيش بالإضافة إلى الأشياء التي ذكرت في التلمود تم اكتشافها بالظبط و على ما تذكر في اسبانيا )

( 🛑تنويه فراس السواح لا يتبنى هذه السردية بل يرد عليها و انا اشوف رده ركيك مع كامل الاحترام له )
(🛑 تنويه كلامي هذا قد يتغير مع الزمن و ليس ثابت علي فحين تأتي الأدلة الداحضة الدامغة سوف يتغير فكري فأنا انسان يصيب و يخطئ )

3- المسيح قتل نتيجة هرطقته فتم رجمه حتى الموت ثم شنقه على شجرة و وجهه مواجه للجمهور و في الليل تم دفنه

4- تلاميذه تم اعدامهم جميعهم

5- و اخير المسيح كان يتعذب في الجحيم من خلال الحرق بواسطة الغائط و هذا رد على المسيح حيث قال ليس كل ما يدخل الإنسان ينجسه بل ما يخرج منه و كل المسيحيين و ايضا المسيح سوف يتعذبون بهذا العذاب لمدة سنة و بعده ينحرق و يصير رماد و تعدم روحه و رماده تتناثر على ارجل شعب ادوناي في النعيم

و بالاخير يعطيك فصل ملخص على كل ما اتئ في الفصول السابقة و فصل دراسي عن المخطوطات التي بحوزة الجامعات الأوروبية و الفاتيكان

[Brandon · Rating 2 out of 5]

Schäfer provides a good summary of Rabbinical references to Jesus, along with interesting analysis. He walks the reader through each passage, giving a general summary followed by detailed analysis of how the passage not only speaks of Jesus, but how it conveys a deeply entrenched disdain (and hatred) of Him. Schäfer makes clear in most of the analyses, what is at stake is not the historicity of Jesus' life, death, and resurrection, but rather the polemical backdrop – just how much He was hated by the Jews and how the particular passage conveys this. This book is not useful for any apologetics except perhaps preparation in Jewish evangelism. Chapter 9 contains a brief but interesting discussion on the Jewish and Christian communities living under the Sasanian Empire and might alone be worth reading this book. Ultimately it should be read with caution as it contains hard accusations against the Savior of the world and His people, even if presented in a neutral format. To call Tertullian "vicious" is sure to draw the ire of many readers!

[Sam · Rating 5 out of 5]

Exactly what the title implies: a thorough study of the Talmuds' (esp. the Bavli's) references to Jesus, the would-be Jewish Messiah. He doesn't treat the Talmuds' statements as attempts to create historical narratives, but as carefully constructed polemics to the New Testament's portrayals of Jesus, which the compilers of the Talmuds exhibit familiarity with, and especially those of the Gospel of John. It's a quick and interesting read, and Schafer clearly knows his stuff, and also isn't afraid to make some educated guesses, which I respect. 5/5.

[Mohammed Hussam · Rating 3 out of 5]

البحث عن شخصية دينية كبيرة -بمستوى يسوع- في نصوص معادية -كالأدبيات الحاخامية- لا يخلو من اشكال، خصوصاً لو عرفنا أن هذهِ النصوص كُتبت في عصر كانت العواطف فيهِ هي سيدة الموقف، حيث الإساءة للآخر تكاد تكون العنوان الأبرز لأغلب المعارك الفكرية. هذا من جهة، من جهة أخرى فمعلوم أن بناء صورة أكثر دقة عن حدث تاريخي يحتاج تسليط الضوء على المصادر الخارجية بنفس القدر الذي نحتاجه لدراسة المصادر الداخلية، وفي حالة يسوع والمسيحية المبكرة لا نملك إلا الفكر الحاخامي التلمودي مصدراً للبحث، على أن لا ننسى أنه فكر معادي للمسيحية يسعى إلى تشويه صورتها بكل ما يملك من أساليب.
يحاول محرري النص التلمودي الربط بين يسوع وعدد من المفاهيم، لإلصاقها بهذهِ الشخصية التي تتمحور حولها الديانة المسيحية، من هذهِ المفاهيم الجنس -بمعناها السلبي، السحر، التلميذ الذي أنقلب على أفكار معلمهِ، المهرطق وعابد الأصنام. ومن خلال دمج هذهِ المفاهيم مع قراءة نقدية للأناجيل، رسم الحاخامات صورةً ليسوع تختلف عما نعرفهُ من العهد الجديد.
الكتاب -بشكل عام- أكاديمي، يدل على باع طويل للمؤلف في دراسة التلمود -بشطريه البابلي والفلسطيني، كما يدل على قدرة كبيرة على فهم النص وتأويله في بعض الأحيان. أما المترجم -نبيل فياض- باحث من القلة القلية -في شرق- الذي يسعى لبناء عقل ديني نقدي والتأسيس لعلم مقارنة أديان عربي، لهُ إسهامات مهمة في هذا المجال منها: “يوم انحدر الجمل من السقيفة”، “أم المؤمنين تأكل أولادها”، “النصارى: دراسة لاهوتية حول الطائفة المنقرضة”، و“فروقات المصحف”، ولهُ ترجمات مهمة مثل ترجمته لكتاب “الهاجريون”، وكتاب “القرآن ككتاب مقدس”، بالإضافة إلى ترجمته لرسالة الفيلسوف اليهودي موسى بن ميمون “الرسالة اليمانية”.

[Yuri Zbitnoff · Rating 4 out of 5]

"Judeo-Christian" is a neologism that gets tossed around a lot these days. On the surface, it makes sense because Christians and Jews both lay claim to the Old Testament. Since modern Judaism is arguably more deeply informed by the Talmudic scriptures that were written primarily by rabbinic Jews in Jerusalem and Babylon between the first and sixth century, Judaism's claim to the Old Covenant is more tenuous.  Many Protestants, ecumenically minded Roman Catholics and even prominent Jews like to emphasize the common root of both Christianity and Judaism. Despite the Jews' wholesale rejection of Christ, the promulgation of an alleged "Judeo-Christian" commonality between Judaism and Christianity is widespread. 

If anything, Peter Schäfer's Jesus in the Talmud proves definitively that "Judeo-Christian" is in fact an oxymoron.  It's not just that Jews have a mild disagreement with Christians about who Christ was and what his life, death and resurrection meant, it's that the rabbinical texts present an open antagonism towards Christ, the dogmatic teachings of the Church and his followers. 

[Takethat · Rating 5 out of 5]

This is an essential read for everyone because it impacts the legitimacy and credibility of Christianity. Why don't Christians know of these anecdotes fabled or not? How is it possible these stories escaped the Christian world for 1800 years? I was mesmerized by this book and the implications of its message to the gentile world.

[Navin Karri · Rating 5 out of 5]

The writer does compare Judaism along with Christianity wrt Talmud. He does go into detail how John’s gospel account is possibly the basis for later Talmud writings. He goes into detail how the Jewish rabbis parody Jesus in the Talmud. It is a good comparative study for someone not well versed with Talmudic traditions like me. Short book but well worth the read, whether from a Christian or Jewish perspective.

[Mathias · Rating 4 out of 5]

The antagonistic relationship between judaism and christianity has certainly been downplayed in our times and is probably crucial to understand the evolution of our times

Fundamentally, rabbinic judaism is similar to the attitudes of the pharisees in the gospels, and the counter-narratives to the gospels produced by judaism, seen in the babylonic talmud, are the fundamental sources of obfuscation of the gospel narrative, i.e. the da Vinci code etc

The counter narratives are highly blasphemous and levers accusations toward christ and the Virgin Mary, explaining that christ is punished in hell, tortured by boiling excrement, and his divine origin is obfuscated, indicating that he was the illigitimate Child of Panthera the roman soldier, his Mother being a prostitute. Furthermore, he was a sorcerer and false teacher, rightly deserving death by stoning and being cursed, hanged on a tree

Tbc

Even more conspicuous, the Jewish tradition in the babylonic talmud claims responsibility for the scapegoating of Christ. It is not therefore some groundless accusation by the medieval church, but rather the position of the talmud.

Moreover, even the gospel narratives strike me as counter narratives to the old testament religious practice, with one of its central tenets being eating kosher and avoiding terefah. Basically, the EUCHARIST IS A COUNTER NARRATIVE TO KOSHER FOOD, understood by the context that Jesus explains that the mystical aspects of food is an illusion.

[Laura Robinson · Rating 3 out of 5]

Thoroughly enjoyable overview of the role of Jesus in the Talmud. This does not preserve historical memories of the real Jesus, but historical memories of how early rabbis and Christians interacted with each other and contested the claims of the New Testament.

[Paul McNeil · Rating 4 out of 5]

For such a short book there is an enormous amount of information. The book explores the Talmuds portrayal of Jesus and has links to OT and NT references. It was at times a bit thick for myself (a layman) but did provide fascinating insights.

[Jack Paulson · Rating 3 out of 5]

Read it to confirm what I watched in a YouTube video.

Found an audiobook on bitchute but it was only for half the book.

A bit repetitive but to summarize the Jews that follow the Talmud do not like Jesus and Mary

[Lulu Levy · Rating 3 out of 5]

He's there, I guess?

[DissidentCat · Rating 5 out of 5]

This is a precious book on the subject. It shows how the rabbis were well aware of the content of the gospels. They wrote polemical counter-narratives of the story of Jesus using circumlocutions and mocking the claims of the christians. The sexual theme is often used. Jesus is called a bastard child, a wicked disciple, an enticer to idolatry and a lustful man(with even hints of an homosexual relation with his most "beloved disciple"). His mother Mary is equated to the demon Lilith. Also the rabbis saw him as a powerful magician and healer that at the end was punished in Hell in boiling excrements. Very interesting are the last pages of the book where the author compares word by word the various scrolls of the Talmud Bavli such as the Vilna, the Munich, the Vatican, the Firenze etc. We can clearly see the hand of the censorship made by the Church and even by the jews themselves. The original texts were very disturbing for the church authorities, ending in the trials and burnings of the Talmuds since 1242.

[Lucas · Rating 2 out of 5]

This is a dumb book. I gave it two stars because it does what it claims to do: present a picture of how Jewish scholars and teachers thought of Jesus without claiming that what they said about Jesus was impartial or incontrovertible fact. Surprise, surprise: they thought Jesus was an illegitimate son and a student gone bad. He dabbled in Egyptian sorcery, etc, etc.

So why so few stars when it does what it claims to do? Two stars because it is a book that works hard to really say nothing at all. I was hoping to learn how the Jewish teachers interacted with the teachings of Jesus. Instead, I had to wade through pages (I admit, its not a long book) to learn that Jewish teachers did not think it worthwhile to engage Jesus' teachings.

Spare yourself the money and time.

[Druze · Rating 4 out of 5]

This topic is extremely interesting and brings up the discussion of Jesus in the Talmud in a scholarly way. Although a little dry in the beginning, it does become more interesting, and it is obvious that the author has an immense knowledge of Jewish scripture and an amazing ability to decipher and analyze references to Jesus. This is obviously a highly sensitive subject between Jews and Christians, and the author analyzes it in the most respectful way possible.

[Sam Schulman · Rating 2 out of 5]

That there isn't much of interest about Jesus in the Talmud. A well-executed disappointment. Infinitely put-downable - and yet every time I saw the title I thought, oh, I still have that left to read!
Don't put yourself through this torture.

[Jeffrey · Rating 3 out of 5]

A review of the historical Jesus through Jewish writings (i.e. Babylonian and Palestinian Talmud's).

[gfguildjr · Rating 5 out of 5]

What the Rabbi's really thought of Jesus. An eye opener.

[Wilson · Rating 4 out of 5]

A fascinating work. 4 stars for the Talmudic index alone but a must read for anyone interested in Jewish Christian relations.