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Jesus in the Talmud 3_note

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Jesus in the Talmud 3_Notes
http://en.wikipedia.org/wiki/Jesus_in_the_Talmud#Notes 
  1. ^ The Blackwell Companion to Jesus p220 Delbert Burkett - 2010 "That is to say, varying presuppositions as to the extent to which the ancient rabbis were preoccupied with Jesus and Christianity can easily predetermine which texts might be identified and interpreted as having him in mind."
  2. ^ a b The Blackwell Companion to Jesus, ed. Burkett p220 2010 "Accordingly, scholars' analyses range widely from minimalists (eg, Lauterbach 1951) – who recognize only relatively few passages that actually have Jesus in mind – to moderates (eg, Herford [1903] 2006), to maximalists (Klausner 1943 .. especially Schafer"
  3. ^ Papers presented at the Thirteenth International Conference on Patristic Studies p398 Maurice Wiles, Edward Yarnold, P. M. Parvis - 1997 "These scholars represent a school of thought, which can be described as minimalist, as it argues that there was minimal ... including Horbury, who accepts some aspects of the minimalist argument and does not dismiss Harnack outright. ..."
  4. ^ James Carleton Paget Jews, Christians and Jewish Christians in Antiquity p279 2010 "44 Herford 1903, 63. 45 Even Herford, who takes a maximalist view of this material, agrees with this conclusion. "If the summary of the Jesus-Tradition, given above be examined, it will be found to contain little, if anything, ..."
  5. ^ Lasker, p xxi – Summarizes Herford's conclusions; R. Travers Herford, Christianity in Talmud and Midrash, London: Williams & Norgate, 1903 (reprint New York, KTAV, 1975)
  6. ^ Peter Schäfer, Jesus in the Talmud, Princeton University Press, 2007.
  7. ^ William L. Merrifield, Who Do You Say I Am?: Jesus Called the Christ, Tate Publishing, 2010. p 39 Google link.
  8. ^ Trude Weiss-Rosmarin, Jewish expressions on Jesus: an anthology, Ktav Pub. House, 1977. p 3 Google link
  9. ^ Maccoby, Hyam, Judaism on Trial
  10. ^ a b Shaefer, p 3
  11. ^ a b c Shaefer, p 4
  12. ^ Rodkinson, pp 104–105
  13. ^ Shaefer, p 4; Lasker p xxi:
    Lasker writes that Herford "argues that the Talmudic Yeshus do indeed, refer to Jesus of Nazareth, but the citations concerning him reflect non-historical oral traditions which circulated among Jews and are not based on the written Gospels or other more authentic records of the life of Jesus. One can learn nothing about the historical Jesus from rabbinic accounts; at most one can learn form them something about rabbinic attitudes towards Jesus. In sum, the Talmud does make reference to the Christian Jesus but has nothing to offer the searcher for the historical Jesus. Such a position [says Lasker about Herford] seems eminently reasonable …"
  14. ^ Shaefer, p 5 Theissen, p 75
  15. ^ Shaefer, p 5
  16. ^ Theissen, pp 74–75 Shaefer, p 5
  17. ^ Peter Schäfer, p 6ff
  18. ^ Boyarin, pp 1–3; Boyarin cites the Talmud as saying there were 24 sects
  19. ^ Boyarin, pp 1–3
  20. ^ Peter Schäfer p7-9
  21. ^ Cite error: Invalid <ref> tag; no text was provided for refs named Peter_Sch.C3.A4fer.2C_p_7-9; see Help:Cite errors/Cite error references no text
  22. ^ Peter Schäfer, p 9
  23. ^ Peter Schäfer, p 9: "I agree that much of our Jesus material is relatively late; in fact, I will argue that the most explicit Jesus passages (those passages that deal with him as a person) appear only in the Babylonian Talmud and can be dated, at the earliest, to the late third-early fourth century C.E. … I propose that the (mainly) Babylonian stories about Jesus and his family are deliberate and highly sophisticated counternarratives to the stories about Jesus' life and death in the Gospels – narratives that presuppose a detailed knowledge of the New Testament in particular the Gospel of John, presumably through the Diatessaron and/or the Peshitta, the New Testament of the Syrian Church. More precisely, I will argue – following indeed some of the older research – that they are polemical counternarratives that parody the New Testament stories, most notably the story of Jesus' birth and death. They ridicule Jesus' birth from a virgin, as maintained by the Gospels of Matthew and Luke, and they contest fervently the claim that Jesus is the Messiah and the Son of God. Morst remarkably, they counter the New Testament Passion story with its message of the Jews' guilt and shame as Christ killers. Instead, they reverse it completely: yes, they maintain, we accept responsibility for it, but there is no reason to feel ashamed because we rightfully executed a blasphemer and idolater. Jesus deserved death, and he got what he deserved. Accordingly, they subvert the Christian idea of Jesus' resurrection by having him punished forever in hell and by making clear that this fate awaits his followers as well, who believe in this impostor. There is no resurrection, they insist, not for him and not for his followers; in other words, there is no justification whatsoever for this Christian sect that impudently claims to be the new covenant and that is on its way to establish itself as a new religion (not least as a "Church" with political power). This, I will posit, is the historical message of the (late) Talmudic evidence of Jesus. A proud and self-confident message that runs counter to all that we know from Christan and later Jewish sources. I will demonstrate that this message was possible only under the specific historical circumstances in Sasanian Babylonia, with a Jewish community that lived in relative freedom, at least with regard to Christians – quite different from conditions in Roman and Byzantine Palestine".
  24. ^ The International Standard Bible Encyclopedia 1995 p992 ed. Geoffrey W. Bromiley "And in Jn. 8:41 Jesus' opponents insist, "We were not born of fornication." Here "we" (Gk. hemeis) is emphatic, perhaps by way of contrast: "not we, but you?" Thus Jn. 8:41 may reflect early suspicions about Jesus' parentage, which Jewish polemics later made explicit. ... Origen, too. had to contend with the taunt of Celsus that the Virgin Birth was invented to cover up Mary's adultery with ..."
  25. ^ Isaac Kalimi Early Jewish exegesis and theological controversy 2002 p57 "The last part of the verse from the Gospel of John, "For Jews have no dealings with Samaritans" (verse 9b), ... "Are we not right in saying that you are a Samaritan and have a demon?". "
  26. ^ Ekkehard Stegemann, Wolfgang Stegemann The Jesus movement: a social history of its first century 1999 p346 "Other interpreters understand the author's anti-Jewish polemic as an expression of his conviction that believers in Christ are the true Jews, ... Thus in connection with the "synagogue of Satan" and based on linguistic usage in Revelation, the catchword blasphemia should be understood first of all as a blaspheming of God"
  27. ^ Lasker, p xxiv: "What does emerge from the material presented by Herford is that even if Christianity was not a fundamental worry of emerging Rabbinic Judaism, basic Jewish objections to this religion, which hundreds of years later would blossom into a full-scale Jewish polemical attack on Christianity [Lasker is referring to the Toledot Yeshu "The History of Jesus"], are already present in embryonic form in Rabbinic literature. Thus, Jesus was the product of adultery between his engaged mother and a man not her hsuband, not a result of miraculous birth. … God does not have a Son…. One can add to these arguments the Jewish accusations against Christianity and Jesus in the New Testament itself, for instance that if Jesus could not save himself, how could he save others (Matt 27:42)."
  28. ^ a b Jeffrey Rubenstein Rabbinic Stories (The Classics of Western Spirituality) New York: The Paulist Press, 2002
  29. ^ Carroll, James, Constantine's sword: the church and the Jews : a history, Houghton Mifflin Harcourt, 2002
  30. ^ Seidman, Naomi, Faithful renderings: Jewish-Christian difference and the politics of translation, University of Chicago Press, 2006 p 137
  31. ^ Cohn-Sherbok, Dan, Judaism and other faiths, Palgrave Macmillan, 1994 , p 48
  32. ^ Berger D. On the Uses of History in Medieval Jewish Polemic against Christianity: The Search for the Historical Jesus. In Jewish History and Jewish Memory: : essays in honor of Yosef Hayim Yerushalmi 1998 p33
  33. ^ Berger p33
  34. ^ Amy-Jill Levine. The Historical Jesus in Context, Princeton University Press, 2008, p. 20. "Similarly controversial is the Babylonian Talmud's account of Jesus' death (to the extant that some Rabbinic experts do not think the reference is to the Jesus of the New Testament!)"
  35. ^ Gustaf Dalman, Jesus-Jeshua, London and New York, 1922, 89, cited in Joachim Jeremias, Eucharistic Words of Jesus, 1935, 3rd German ed. 1960, English 1966, p. 19.
  36. ^ Joachim Jeremias, Eucharistic Words of Jesus, 1935, 3rd German Ed. 1960, English 1966 p. 19, footnote 7. "On the other hand, as G. Dalman, Jesus-Jeshua, London and New York, 1922 (ET of Jesus-Jeschua, Leipzig, 1922), 89, rightly supposed, the often quoted passage b. Sanh. 43a (Bar.): 'on the day of preparation Jeshu was hanged' does not refer to Jesus but to a namesake, a disciple of R. Joshua b. Peraiah (c. 100 BC), cf. b.Sanh. 107b ( Bar.) par. b.Sot 47a."
  37. ^ Mark Allan Powell, Jesus as a Figure in History: How Modern Historians View the Man from Galilee, Westminster John Knox, 1998, p. 34. "Scholars debate whether there may be obscure references to Jesus in some of the collections of ancient Jewish writings, such as the Talmud, the Tosefta, the targums, and the midrashim... 'On the eve of Passover, they hanged Yeshu [= Jesus?] and the herald went before him 40 days... (Sanhedrin 43a)."
  38. ^ Roger T. Beckwith, Calendar and Chronology, Jewish and Christian, Brill Academic Publishers, 2005, p. 294. "... the rest of the baraita, which states he was first stoned, and that his execution was delayed for forty days while a herald went out inviting anyone to say a word in his favour, suggest that it may refer to a different Yeshu altogether." footnote citing Jeremias 1966.
  39. ^ Bauckham, Richard, "The Names on the Ossuaries", in Quarles, Charles. Buried Hope Or Risen Savior: The Search for the Jesus Tomb, B&H Publishing Group, 2008, p. 81.
  40. ^ Peter Schäfer, p 132
  41. ^ English translations from Peter Schäfer, pp 133–140
  42. ^ Van Voorst 2000 - see also Thiessen and Merz mention Gustaf Dalman (1893), Johann Maier (talmudic scholar) (1978), and Thoma (1990) in favour of this conclusion.* Theissen, Gerd and Annette Merz. The historical Jesus: a comprehensive guide. Fortress Press. 1998. translated from German (1996 edition). p. 74-76. *See also Jeffrey Rubenstein, Rabbinic Stories (The Classics of Western Spirituality) New York: The Paulist Press, 2002 & Daniel Boyarin, Dying for God: Martyrdom and the Making of Christianity and Judaism, Stanford University Press, 1999.
  43. ^ Theissen p 75:"[some authors conclude that the Talmud's passages] have no independent historical value. In contrast to this, other authors, e.g. Klausner, believe that they can discover at least some old and historically reliable traditions in the Talmud".
    Theissen cites Klausner, Jesus of Nazareth, pp 18–46
  44. ^
    • Robert E. Van Voorst, Jesus outside the New Testament: an introduction to the ancient evidence, Wm. B. Eerdmans Publishing, 2000. pp 111–120
    • Norman Perrin, The New Testament, an introduction: proclamation and parenesis, myth and history, Harcourt Brace Jovanovich, 1982. pp 407–408
    • R. Travers Herford, Christianity in Talmud and Midrash, KTAV Publishing House Inc, 2007. pp 35–96
    • C. H. Dodd, Historical Tradition in the Fourth Gospel, Cambridge University Press, 1976. pp 303–305
  45. ^ Google Link
  46. ^ Bernhard Pick, The Talmud: What It Is and What It Knows of Jesus and His Followers, publisher? 1887 (reprint Kessinger Publishing, LLC, 2007. p v–ix)
  47. ^ Edgar V. McKnight, Jesus Christ in history and Scripture, Mercer University Press, 1999. pp 28–29
  48. ^ Google Link
  49. ^ a b Talmud Sanhedrin 43a
  50. ^ a b Peter Schäfer, Jesus in the Talmud, Princeton University Press, 2007. p 75
  51. ^ Bernhard Pick, The Talmud: What It Is and What It Knows of Jesus and His Followers, 1887 publisher? (reprint Kessinger Publishing, LLC, 2007. p 116)
  52. ^ Google Link
  53. ^ Talmud Sanhedrin 107b, Sotah 47a
  54. ^ Peter Schäfer, Jesus in the Talmud, Princeton University Press, 2007. p 35
  55. ^ Bernhard Pick, The Talmud: What It Is and What It Knows of Jesus and His Followers, publisher? 1887 (reprint Kessinger Publishing, LLC, 2007. p 114)
  56. ^ Google Link
  57. ^ Talmud Shabbat 104b, Sanhedrin 67a
  58. ^ Peter Schäfer, Jesus in the Talmud, Princeton University Press, 2007. p 18-19
  59. ^ Bernhard Pick, The Talmud: What It Is and What It Knows of Jesus and His Followers, publisher? 1887 (reprint Kessinger Publishing, LLC, 2007. p 117-120)
  60. ^ Google Link
  61. ^ a b Peter Schäfer, Jesus in the Talmud, Princeton University Press, 2007. p 64-65
  62. ^ Bernhard Pick, The Talmud: What It Is and What It Knows of Jesus and His Followers, 1887 (reprint Kessinger Publishing, LLC, 2007. p 115)
  63. ^ Sanhedrin 43 online
  64. ^ Siedman, p 137; Cohn-Sherbok p 48
  65. ^ Sanhedrin 107 online
  66. ^ Cohn-Sherbok, p 48"
  67. ^ Gittin 56 online, Gittin 57 online
  68. ^ Jesus in the Talmud by Peter Schäfer, Princeton University Press, 2007, p 13, 85–92, 98–100, 113, 174.
  69. ^
    • Jewish history and Jewish memory: essays in honor of Yosef Hayim Yerushalmi by Yosef Hayim Yerushalmi, UPNE, 1998, page 33.
    • Why the Jews Rejected Jesus: The Turning Point in Western History by David Klinghoffer, Random House, Inc., 2006, page 154 (identifies source of criticism as King Louis IX).
    • Tolerance and intolerance in early Judaism and Christianity by Graham Stanton, Guy G. Stroumsa, Cambridge University Press, 1998, page 247 (also includes a discussion of the censorship that removed references to Jesus – see footnote #34 on page 256; includes the assertion that "Balaam" is one of the names used instead of Jesus/Yeshua).
    • Two Nations in Your Womb: Perceptions of Jews and Christians, by Israel Jacob Yuval, University of California Press, 2008, page 132.
    • Jesus outside the New Testament: an introduction to the ancient evidence by Robert E. Van Voorst, Wm. B. Eerdmans Publishing, 2000, page 110 (also discusses use of name Balaam in lieu of Jesus/Yeshua).
    • Church, State, and Jew in the Middle Ages by Robert Chazan,Behrman House, Inc, 1979, page 227-230 (transcript of 1240 Paris disputation).
    • A history of the Jews by Paul Johnson, HarperCollins, 1988, page 217 (identifies critic as Nicholas Donin).
    • Rabbi Moses ha-Kohen of Tordesillas and his book Ezer ha-emunah, by Yehuda Shamir, BRILL, 1975, page 31-32 (identifies Pope Gregory IX as a critic).
    • The Jew in the medieval book: English antisemitism, 1350–1500 by Anthony Paul Bale, Cambridge University Press, 2006, page 33.
    • From rebel to rabbi: reclaiming Jesus and the making of modern Jewish culture, by Matthew B. Hoffman, Stanford University Press, 2007, pages 4–5
    • See also Talmud passage Erubin 21b: "... he who scoffs at the words of the Sages will be condemned to boiling excrements [in hell]."
  70. ^ Howard, George, Hebrew Gospel of Matthew, Mercer University Press, 1998. Howard cites Krauss, Das Leben Jesu, p 68
  71. ^
    • Siedman, p 137 (discussing Donin)
    • Donin said: "The passage says that someone … was hanged in Lydda on the eve of Passover. His mother's name was Miriam, 'the hairdresser'; … her lover's name was Pandira. So Mary is called an adulteress by the Talmud". – Cohn-Sherbok, p 48, citing Maccoby, p 157
    • Voorst, Robert E., Jesus outside the New Testament: an introduction to the ancient evidence, Wm. B. Eerdmans Publishing, 2000. p 113
    • Chilton, Bruce, Studying the historical Jesus: evaluations of the state of current research, BRILL, p 444
    • Dictionary of Jesus and the Gospels, Editors Joel B. Green, Scot McKnight, I. Howard Marshall, InterVarsity Press, 1992, p 366
  72. ^ Sanhedrin 67a online Committed adultery
  73. ^ Sanhedrin 106a online "played harlot with the carpenters"
  74. ^ Shabbath 104b online Committed adultery
  75. ^
    • "The rabbis in the Paris disputation responded that this could not be Mary because Jesus is not mentioned by name in the passage, and because it takes place in Lydda, not Jerusalem." – Cohn-Sherbok, p 48
    • Gil Student response to Mary criticism
  76. ^ Peter Schäfer
  77. ^ For a discussion of this passage, see Theissen, pp 74–76
  78. ^ a b c d English translations from Peter Schäfer
  79. ^ Bernhard Pick, The Talmud: What It Is and What It Knows of Jesus and His Followers, publisher? 1887 (reprint Kessinger Publishing, LLC, 2007. p 116)
  80. ^ Jaffé Dan, Studies in Rabbinic Judaism and Early Christianity: Text and Context p56 footnote
  81. ^ Hans Joachim Schoeps, The Jewish-Christian Argument, 1961, pp 24 (English language edition)
  82. ^ Boyarin, p 24
  83. ^ (This happened during their period of refuge in Egypt during the persecutions of Pharisees 88–76 BCE ordered by Alexander Jannæus. The incident is also mentioned in the Jerusalem Talmud in Chagigah 2:2 but there the person in question is not given any name.)
  84. ^ English translations from Scheafer
  85. ^ the reciting of Shema being a spiritually intense moment
  86. ^ Translation into English from Shaefer
  87. ^ Bernhard Pick, The Talmud: What It Is and What It Knows of Jesus and His Followers, publisher? 1887 (reprint Kessinger Publishing, LLC, 2007. p 115)
  88. ^ Peter Schäfer, p 139
  89. ^ Such as Herford, Peter Schäfer
  90. ^ a b Peter Schäferr, pp 15–24, 133–141
  91. ^ Peter Schäfer, pp 138–139, 187–188
  92. ^ a b Peter Schäfer, pp 15–24
  93. ^ Maier
  94. ^
    • Such as Peter Schäfer
    • References are Shabbat 104b and Sanhedrin 67a in the Babylonin Talmud
  95. ^ Peter Schäfer, pp 52–62
  96. ^ Peter Schäfer, pp 52–62, 133–141
  97. ^ Peter Schäfer, pp 41–51
  98. ^ a b Peter Schäfer, p 18
  99. ^ Yaakov Y. Teppler, Susan Weingarten Birkat haMinim: Jews and Christians in conflict in the ancient world 2007 Page 48 - "The only clear mention is as follows: The rabbis said: the people of the watch used to pray for their brothers' offering to be acceptable, and the people of the course used to assemble in the synagogue and sit there '""
  100. ^ Peter Schäfer, p 2
  101. ^
    • Lasker, p xxiv
    • Rubenstein, SBT, p 272
  102. ^
    • Rubenstein, SBT, p 272
    • Peter Schäfer p 2
  103. ^ Celsus' treatise is Alethes Logos, cited in Peter Schäfer, p 19
  104. ^ Celsus' quote from Peter Schäfer, Jesus in the Talmud, Princeton University Press, 2007. p 18-19
  105. ^ Bernhard Pick, The Talmud: What It Is and What It Knows of Jesus and His Followers, 1887 (reprint Kessinger Publishing, LLC, 2007. p 117-120)

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