Jesus in the Talmud

The Talmud contains stories that some scholars have concluded are references to Jesus, regarded as the messiah of Christianity.

During the disputations in the Middle Ages, advocates for the Christian church alleged that the Talmud contained insulting references to Jesus and his mother, Mary. Jewish apologists during the disputations denied that the references were to Jesus, and claimed they referred to other individuals. The disputations led to many of the references being removed from subsequent editions of the Talmud.

In the modern era, Travers Herford, a Christian scholar, concluded that the references did not provide evidence of Jesus as a historical individual, but instead were non-historical oral traditons which circulated among Jews. Additional scholarship - such as that by Johann Maier - also concluded that there was no evidence of Jesus as a historical individual, and Maier concluded that the references were examples of anti-Christian polemics that were added late in the Talmudic period. Scholar Peter Schafer concluded that they are references to Jesus as the messiah (that were incorporated in the Talmud during the third and fourth centuries) and that the references were parodies of parallel stories in the New Testament that illustrate the inter-sect rivalry between Judaism and nascent Christianity.

Some editions of the Talmud are missing some of the references, which were removed by Christian censors starting in the thirteenth century, or by Jews themselves due to fear of anti-Semitic reprisals, or some were possibly lost by negligence or accident. However, most modern editions published since the early twentieth century have restored most of the references.

History

During the Middle Ages a series of debates on Judaism were staged by the Christian church - including the Disputation of Paris, the Disputation of Barcelona, and Disputation of Tortosa - and during those disputations, Jewish converts to Christianity, such as Pablo Christiani and Nicholas Donin claimed the Talmud contained insulting references to Jesus. An early work describing Jesus in the Talmud was Pugio Fidei ("Dagger of Faith") (c. 1280) by Raymond Marti, a Jewish convert to Christianity. In 1681 Johann Christoph Wagenseil published a collection of Jewish anti-Christian polemics Tela Ignea Satanæ, sive Arcani et Horribiles Judæorum Adversus Christum, Deum, et Christianam Religionem Libri (Flaming Arrows of Satan, that is, the secret and horrible books of the Jews against Christ, God, and the Christian religion) which discussed Jesus in the Talmud. The first book devoted solely to the topic of Jesus in the Talmud was Jesus in Talmude published in 1699 by Rudolf Martin Meelfuhrer. In 1700, Johann Andreas Eisenmenger published Entdecktes Judenthum (Judaism Unmasked), which included descriptions of Jesus in the Talmud, and which would become the basis of much anti-Semitic literature in later centuries.

Starting in twentieth century the topic of Jesus in Judaic literature became subject to more unbaised, scholarly research, such as Das Leben Jesu nach judischen Quellen written in 1902 by Samuel Krauss, which was the first scholarly analysis of the Judaic anti-Christian polemicToledot Yeshu (The Biography of Jesus). In 1903, Christian author Travers Heford wrote Christianity in Talmud and Midrash, 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, Hermann Strack wrote Jesus, die Haretiker und die Christen nach den altesten judischen Angaben, which was an unbiased work on Jesus in the Talmud, which found no evidence of a historical Jesus. In 1922 Joseph Klausner wrote Yeshu ha-Notzri (Jesus of Nazareth) which concluded that "the evidence [for a historical Jesus] 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 Morris Goldstein wrote Jesus in the Jewish Tradition. In 1951, Jacob Z. Lauterbach wrote the essay Jesus in the Talmud. In 1978 Johann Maier wrote Jesus von Nazareth in der talmudischen Uberlieferung, which was a very thorough and detailed work on Jesus in the Talmud, in which he concludes that there is virtually no evidence of the historical Jesus, and that the references to Jesus were "legendary" and probably added late in the Talmudic era "as a reaction to Christian provocations". In 2007, Peter Schäefer wrote Jesus in the Talmud 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 (third and fourth century) versions of the Talmud, and that they were parodies of New Testament narratives.

In the context of Christian-Judaic polemics

In the first few centuries CE, there were many sects of Judaism (such as Pharisees, Essenes, and Sadducees) each claiming to be the correct faith. Some scholars treat Christianity, during that era, 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.

Relationship to New Testament

Scholar Peter Schaefer concluded that the references were not from the early tannaitic period (first and second centuries) but rather from the third and fourth centuries, during the amoraic period. He asserts that the references in the Babylonian Talmud were "polemical counternarratives 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 the Diatessaron and the Peshitta, the New Testament of the Syrian Church. Schaefer asserts that the message conveyed by 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 exectued a blasphemer and idolater."

Early anti-Christian sentiments

In contrast to Shaefer, scholar 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 [the Toledoth Yeshu]".

Ambivalent relationship

Jeffrey Rubenstein has argued that the accounts in Chullin and Avodah Zarah reveal an ambivalent relationship between rabbis and Christianity. In his view the tosefta 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 Avoda Zarah, Boyarin views Jacob of Sechania as a Christian preacher and understands Rabbi Eliezer's arrest for minuth as an arrest by the Romans for practising Christianity (the text uses the word for heretic). 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 Br'er Rabbit 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. According to them the account also reveals that there was greater contact between Christians and Jews in the second 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 prooftext is used to answer a question about Biblical law, 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.

Disputations and censorship

See also: Criticism of the Talmud

During the Middle Ages a series of debates on Judaism were staged by the Christian church - including the Disputation of Paris, the Disputation of Barcelona, and Disputation of Tortosa - and during those disputations, Jewish converts to Christianity, such as Pablo Christiani and Nicholas Donin claimed the Talmud contained insulting references to Jesus. As a result of these disputations, the Christian church ordered the Talmud to be censored. Many manuscript editions had references to Jesus removed or changed, and subsequent manuscripts sometimes omitted the passages entirely. Following the invention of the printing press, all printed editions of the Talmud, including the Basel edition and the Vilna edition, were censored. In the twentieth century, new editions began restoring the censored material, such as in the 1935 English Soncino edition.

Alleged insults

Hyam Maccoby, Gil Student, and the ADL describe the allegation that the Talmud contains insults directed at Jesus Christ. In the Paris disputation, Donin presented the criticism that the Talmud that contained insults directed at Jesus Christ and that criticism has been widely repeated, based on the following texts from the Talmud:

A sorcerer - Sanhedrin 43a relates the trial and execution of a sorcerer named Jesus ("Yeshu" in Hebrew) and his five disciples. The sorcerer is stoned and hanged on the Eve of Passover.

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

Boiled in excrement - In Gittin 56b, 57a a story is mentioned in which Onkelos summons up the spirit of a Yeshu who sought to harm Israel. He describes his punishment in the afterlife as boiling in excrement.

"May his name and memory be blotted out" - Some critics claim that the Hebrew name Yeshu is not a short form of the name Yeshua, 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.

In addition, at the 1240 Disputation in Paris, Donin presented the allegation that the Talmud was blasphemous towards Mary, the mother of Jesus, ("Miriam" 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 Mary Magdalen.

Examples of alterations

Starting in the thirteenth 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 passages entirely. Scholar Peter Schaefer compared several editions and documented some alterations as illustrated in the following table:

Edition / Manuscript	Passage on execution (Sanhedrin 43 a-b)	Passage on punishment in hell (b Gitten 57a)	Passage on disciples (Sanhedrin 43 a-b)
Herzog 1	on the eve of Passover they hanged Jesus the Nazarene		Jesus the Nazarene had five disciples
Vatican 130		he went and brought up Jesus the Nazarene
Vatican 140		he went and brought up Jesus
Munich 95	on the eve of Passover they hanged [name erased]	he went and brought up Jesus	[text erased]
Firenze II.1.8-9	on Sabbath even and the eve of Passover they hanged Jesus the Nazarene		Jesus the Nazarene had five disciples
Karlsruhe 2	on the eve of Passover they hanged Jesus the Nazarene		Jesus the Nazarene had five disciples
Barco	on the eve of Passover they hanged [not legible]		[not legible] had five disciples
Soncino	on the eve of Passover they hanged [not legible]	he went and brought up [name missing]
Vilna	[whole passage deleted by censor]	he went and brought up the sinners of Israel	[whole passage deleted by censor]

As evidence of a historical individual

Some scholars argue that the Talmud provides no evidence of Jesus as a historical individual, instead they view the references as referring to Jesus as the messiah of Christianity. Arguments against the Talmudic references being evidence of a historical individual include chronological inconsistencies, for example the accounts in the Tosefta and Talmud take place in different historical periods. Also, the tradition first seen in the writings of Celsus can not be regarded as a reliable reference to the historical Jesus. Furthermore Jesus was crucified and not hanged from a tree. Also the Bible makes no mention of a Roman soldier named Panthera.

Other scholars, such as Joseph Klausner and Bernhard Pick, believe the Talmud gives insight into Jesus as a historical individual. 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:

1. There was a religious man named Jesus.
2. His "father" was a carpenter and his mother was Miriam.
3. Miriam was accused of conceiving out of wedlock and it was believed that her "betrothed" was not the father of Jesus.
4. Jesus went to Egypt
5. Jesus had a number of disciples
6. Jesus performed miraculous signs, which were perceived by many as sorcery.
7. As Jesus became more widely known he was charged with practicing magic and leading Israel astray.
8. All deserted him and none came to his defense.
9. On the eve of Passover, Jesus was executed.

Relation to the Toledot Yeshu

The Toledot Yeshu (History of Jesus) is a Jewish anti-Christian polemic that purports to be a biography of Jesus. Some scholars conclude that the Toldeot Yeshu is an expansion and elaboration on anti-Christian themes in the Talmud. Scholar 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 Shaefer discount that possibility, because they date the origin of the Toledot Yeshu in the early Middle Ages or Late Antiquity.

Specific References

Summary

Scholars have identified the following references in the Talmud that some conclude refer to Jesus, regarded as the messiah of Christiainty:

• Jesus as a sorcerer with disciples (b Sanh 43a-b)
• Healing in the name of Jesus (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 turned out badly (Sanh 193a/b; Ber 17b)
• As a frivolous disciple who practiced magic and turned to idolatry(Sanh 107b; Sot 47a)
• Jesus' punishment in hell (b Git 56b, 57a)
• Jesus' execution (b Sanh 43a-b)
• Jesus as the son of Mary (Shab 104b, Sanh 67a)

As a sorcerer with disciples

Sanhedrin 43a relates the trial and execution of Jesus and his five disciples. Here, Jesus is a sorcerer who has enticed other Jews to apostasy. A herald 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 Passover. 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 (malkhut). The passages that specifically mention Jesus, as the messiah of Christianity, are:

• Babylonian Sanhedrin 43a-b - "Jesus the Nazarene had five disciples" (Editions: Herzog 1, Firenze II.1.8-9, Karlsruhe 2)

The entire passage is: Our rabbis taught Jesus the Nazarene had five disciples, and these are they: Mattai, Naqqai, Netzer, Buni, and Todah.

Healing in the name of Jesus

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:

• Tosefta Hullin 2:22f - "Jacob ... came to heal him in the name of Jesus son of Pantera"
• 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" (Edition: Venice)
• Jerusalem Shabboth 14:4/13 - "Jacob ... came in the name of Jesus Pandera to heal him" (Edition: Venice)
• Qohelet Rabbah 1:8(3) - "Jacob ... came to heal him in the name of Jesus son of Pandera" (Editions: Vatican 291, Oxford 164, Pesaro 1519)
• Babylonian Abodah Zarah 27b - "Jacob ... came to heal him" (Editions: New York 15, Pearo, Vilna)
• Jerusalem Abodah Zarah 2:2/7 - "someone ... whispered to him in the name of Jesus son of Pandera" (Edition: Venice)
• Jerusalem Shabboth 14:4/8 - "someone ... whispered to him in the name of Jesus son of Pandera" (Edition: Venice)

Torah teacher

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

• Babylonian Abodah Zarah 17a - "One of the disciples of Jesus the Nazarene found me" (Editions: Munich 95, Paris 1377, New York 15)
• Tosefta Hullin 2:24 - "He told me of a word of heresy in the name of Jesus son of Pantiri"
• Qohelet Rabbah 1:8(3) - "He told me a word in the name of Jesus son of Pandera" (Editions: Oxford 164, Vatican 291, Pesaro 1519)
• Babylonian Abodah Zarah 17a - "Thus I was taught by Jesus the Nazarene" (Editions: Munich 95, Paris 1337)

The son or disciple who turned out badly

Sanhedrin 103a and Berachot 17b 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 Manasseh the king of Judah infamous for having turned to idolatry and having persecuted the Jews (2 Kings 21). It is part of a larger discussion about three kings and four commoners excluded from paradise. These are also discussed in the Shulkhan Arukh where the son who burns his food is explicitly stated to be Manasseh. The passages identified by scholars in this context are:

• Babylonian Sanhedrin 103a - "that you will not have a son or disciple ... like Jesus the Nazarene" (Editions: Firenze II.1.8-9, Barco, Munich 95)
• Babylonian Berakoth 17b - "that we will not have a son or disciple ... like Jesus the Nazarene" (Edition: Oxford 23)

As frivolous student who practiced magic and turned to idolatry

Passages in Sanhedrin 107b and Sotah 47a refer to an individual 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 Yehoshua ben Perachya, 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 inkeeper'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 "Is this what your are occupied in?" 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:

• Babylonian Sanhedrin 107b - "not as Yehoshua b. Perahya who pushed Jesus the Nazarene away" (Editions: Barco, Vilna)
• Babylonian Sotah 47a - "not as Yehoshua b. Perahya who pushed Jesus the Nazarene away" (Editions: Vatican 110, Vilna, Munich 95)
• Babyonian Sanhedrin 107b - "Jesus said to him: Rabbi, her eyes are narrow" (Editions: Herzog 1)
• Babylonian Sotah 47a - "Jesus the Nazarene said to him: Rabbi, here eyes are narrow" (Edition: Oxford 20)
• Babylonian Sanhedrin 107b - "The master said: Jesus the Nazarene practiced magic (Editions: Firenze II.1.8-9, Barco )
• Babylonian Sotah 47a - "The master said: Jesus the Nazarene because he practiced magic" (Edition: Munich 95)

The full passage is:

In all circumstances (one should excercise) use the left hand to push (away) and the right (to) bring closeward ..not like Yehoshua ben Perachya who pushed him –to Yeshu- with both hands.. (here the Talmud begins a narration) at the time that Yannai the king was executing the Rabbis, Shimon ben Shatach(‘s sister) hid Rabbi Yehoshua ben Perachya, he (then, subsequently was able to) go and run (escape) to Alexandira of Egypt. When there was (came) and (an era of) peace, Shimon ben Shatach sent to him (a letter:) “from me Yerushalayim the holy city to you Alexander of Egypt -my sister, my husband dwells amongst you and I am sitting lonely” said (Rabbi Yeshushua ben Perachya) “I deduce (from the letter) that he (is enjoying)peace. As he (Rabbi Yehoshua ben Perachya) came they went up to a lodge, (they -at the lodge) stood for him with exemplary honor and did for him extended goodness. He sat and was in the midst of praising 'how beautiful is this lodging', (Yeshu) said to him “My master, her eyes are misshaped”. He said to him “Evil one!, in this you are busy with?!” he brought out four hundred Shofars and excommunicated him.

Every day he would come before him (intent on being readmitted,) and he did not accept him. One day he was reciting Krait Shema, he (Yeshu) came before him (the Rabbi) -it was on his (the Rabbi's) mind to accept him- he (the Rabbi) showed him with his hand, he (Yeshu) thought 'push he is pushing him', (Yeshu then) went erected a fish worship, he (his Rabbi) said to him 'return yourself' he (Yeshu) said to him '(so) I learnt from you; 'all who sin and cause others to sin we do not give (are not given) him the ability to repent'.

— Sotah 47a, Sanhedrin 107

The story ends by invoking a Mishnaic 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 Yeshu.

According to Dr. Rubenstein, the account in Sanhedrin 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 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.

Punishment in hell

In Gittin 56b, 57a a story is mentioned in which Onkelos -intent on converting to Judaism- summons up the spirit of Yeshu. He describes his punishment in the afterlife as boiling in excrement. Relevant passages from the Talmud that scholars address in this context include:

• Babylonin Gittin 57a - "he went and brought up Jesus the Nazarene" (Editions: Vatican 130)

The complete passage from the 1935 Soncino edition is:

Onkelos son of Kolonikos ... went and raised Titus from the dead by magical arts, and asked him; 'Who is most in repute in the [other] world? He replied: Israel. What then, he said, about joining them? He said: Their observances are burdensome and you will not be able to carry them out. Go and attack them in that world and you will be at the top as it is written, Her adversaries are become the head etc.; whoever harasses Israel becomes head. He asked him: What is your punishment [in the other world]? He replied: What I decreed for myself. Every day my ashes are collected and sentence is passed on me and I am burnt and my ashes are scattered over the seven seas. He then went and raised Balaam by incantations. He asked him: Who is in repute in the other world? He replied: Israel. What then, he said, about joining them? He replied: Thou shalt not seek their peace nor their prosperity all thy days for ever. He then asked: What is your punishment? He replied: With boiling hot semen. He then went and raised by incantations Jesus [in Vilna edition: "the sinners of Israel"; "Jesus" appears in Munich 95 and Vatican 130, 140 manuscripts]. He asked them: Who is in repute in the other world? They replied: Israel. What about joining them? They replied: Seek their welfare, seek not their harm. Whoever touches them touches the apple of his eye. He said: What is your punishment? They replied: With boiling hot excrement, since a Master has said: Whoever mocks at the words of the Sages is punished with boiling hot excrement. Observe the difference between the sinners of Israel and the prophets of the other nations who worship idols. It has been taught: Note from this incident how serious a thing it is to put a man to shame, for God espoused the cause of Bar Kamza and destroyed His House and burnt His Temple.

— Babylonian Talmud, Gittin 56b-57a

Execution

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

• Babylonian Sanhedrin 43a-b -"on the eve of Passover they hanged Jesus the Nazarene" (Editions: Herzog 1, Karlsruhe 2)
• Babylonian Sanhedrin 43a-b - "Jesus the Nazarene is going forth to be stoned" (Editions: Herzog 1, Firenze II.1.8-9, Karlsruhe 2)
• Babylonian Sanhedrin 43a-b - "Do you suppose Jesus the Nazarene was one for whom a defense could be made?" (Editions: Herzog 1, Firenze II.1.8-9, Karlsruhe 2 )
• Babylonian Sanhedrin 43a-b - "With Jesus the Nazarene it was different" (Editions: Herzog 1, Firenze II.1.8-9, Karlsruhe 2)

The complete passage is: "On (Sabbath eve and) the eve of Passover Jesus the Nazarene was hanged and a herald went forth before him forty days heralding, '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.' But since they did not find anything in his defense they hanged him on (Sabbath eve and) the eve of Passover. Ulla said: 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 [God]says: Show him no compassion and do not shield him (Deut. 13:9). With Jesus the Nazarene it was different. For he was close to the government."

In the Florence manuscript of the Talmud (1177 CE) an addition is made to Sanhedrin 43a saying that Yeshu was hanged on the eve of the Sabbath.

Mother and father

Some Talmudic sources include passages which identify a "son of Pandera" ("ben Pandera" in Hebrew), and some some scholars conclude that these are references to the messiah of Christianity However, other scholars conclude that the "son of Pandera" mentioned in these contexts is another person, not the messiah of Christianity.

The Talmud, and other talmudic texts, contain several references to the "son of Pandera". A few of the references explicitly name Jesus ("Yeshu") as the "son of Pandera": these explicit connections are found in the Tosefta, the Qohelet Rabbah ,and the Jerusalem Talmud, but not in the Babylonian Talmud. The explicit connections 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 conclude that it was in the original versions of the Jerusalem Talmud.

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 son with a woman named Mary (Miriam in Hebrew). 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.

Some Talmudic sources include passages which identify a "son of Stada" or "son of Stara" ("ben Stada" or "ben Stara" in Hebrew), and some some scholars conclude that these are references to the messiah of Christianity.

Son of Pantera / Pandera in a healing context

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

• Tosefta Hullin 2:22f "Jacob ... came to heal him in the name of Jesus son of Pantera"
• Qohelet Rabbah 1:8(3) "Jacob ... came to heal him in the name of Jesus son of Pandera"

Both of the above passages describe situations where Jesus' name is invoked to perform magical healing. In addition, some editions of the Jerusalem Talmud explicitly identify Jesus as the son of Pandera:

• Jerusalem Abodah Zarah 2:2/7 "someone ... whispered 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"
• 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"
• Jerusalem Shabboth 14:4/13 "Jacob ... came in the name of Jesus Pandera to heal him"

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.

Son of Pantiri / Pandera in a teaching context

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

• Tosefta Hullin 2:24 "He told me of a word of heresy in the name of Jesus son of Pantiri"
• Qohelet Rabbah 1:8(3) "He told me a word in the name of Jesus son of Pandera"

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

• Babylonian Abodah Zarah 17a "One of the disciples of Jesus the Nazarene found me"
• Babylonian Abodah Zarah 17a "Thus I was taught by Jesus the Nazarene"

Pandera and alleged adultery by Mary

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 Pandera, and a suggestion is made that the mother Mary ("Miriam" in Hebrew) committed adultery.

• Babylonian Shabbath 104b "Was he the son of Stara (and not) the son of Pandera?" (Editions: Oxford 23, Soncino)
• Babylonian Sanhedrin (Talmud) 67a "Was he the son of Stara (and not) the son of Pandera?" (Editions: Herzog 1, Karlsruhe 2, ... )
• Babylonian Sabbath 104b "husband Stada, lover Pandera" (Editions: Vatican 108, Munich 95, Vilna )
• Babylonian Sanhedrin (Talmud) 67a "husband Stara, lover Pandera" (Editions: Herzog 1, Barco)
• Babylonian Shabbath 104b "husband Pappos, mother Stada" (Editions: Vilna, Munich 95 )
• Babylonian Sanhedrin (Talmud) 67a "husband Pappos, mother Stada" (Editions: Vilna, Munich 95)
• Babylonian Shabbath 104b "his mother Miriam who let grow (her) women's hair" (Editions: Vilna, Oxford 23, Soncino)
• Babylonian Sanhedrin (Talmud) 67a "his mother Miriam who let grow (her) women's hair" (Editions: Karlsruhe 2, Munich 95)

Mary as the mother

There is no Talmudic text that directly associates Jesus with Mary (Miriam), instead the association is indirect: Jesus is associated with a father ("son of Pandera"), and in other passages, Pandera is associated with Mary (as her lover). Some scholars have interpreted the references to Mary as being disparaging, because the Talmud refers to her as an adulteress, and because it suggests, according to some interpretations, that Mary engaged in indecent behavior.

Related narrative from Celsus

The Pagan philosopher Celsus, writing circa 150 to 200 CE, wrote a narrative describing a Jew who discounts the story of the Virgin Birth of Jesus. 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:

". . .[Jesus] 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 [Jesus] 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."

See also

• Criticism of the Talmud
• Historicity of Jesus
• Judaism's view of Jesus
• Toledot Yeshu
• Yeshu

Bibliography

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