Jesus in the Talmud | Wikipedia audio article
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Date: 12/11/2018

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Jesus in the Talmud

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SUMMARY
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The Talmud contains passages that some scholars have concluded are references to Christian traditions about Jesus (through mentions of several individuals called "Yeshu", the native Aramaic form of Jesus' Hebrew name Yeshua). The history of textual transmission of these passages is complex and scholars are not agreed concerning which passages are original, and which were added later or removed later in reaction to the actions of Christians.
There are noticeable challenges to the identification of Yeshu as Jesus, as most of the individuals are said to have lived in time periods far detached from that of Jesus Christ. For example, the Talmud mentions Yeshu ben Pandera/ben Stada's stepfather, Pappos ben Yehuda, speaking with Rabbi Akiva, who was executed at the climax of the Bar Kokhba revolt in 135 CE. Furthermore, Yeshu the Pharisee student is described as being a student of the second-century BCE nasi Joshua ben Perachiah, as well as being among the exiled Pharisees returning to Israel following their persecution by John Hyrcanus,, an event which occurred in 74 BC. Additionally, a commonly cited individual, Yeshu the sorcerer, is noted for being executed by the royal government which lost legal authority in 63 BC. These events would place the lifetime of either Yeshu decades before, or decades after, the birth and death of Jesus. Still, there are numerous other passages pertaining to an individual named "Yeshu" that either don't provide a specific time period or else specify a time where it is reasonable to assume mentioning of Jesus would even be possible (take for example a notable passage, Gittin 57a mentioning the nobleman Onkelos conjuring the tormented spirit of "Yeshu" – Onkelos lived more than a century after Jesus, thus making it possible the Yeshu mentioned could indeed be Jesus, though the likelihood of this is still questionable) still opening the possibility that whichever Yeshu mentioned might be Jesus.
The first Christian censorship of the Talmud happened in the year 521. However, far better documented censorship began during the disputations of the Middle Ages. Advocates for the Catholic Church alleged that the Talmud contained blasphemous references to Jesus and his mother, Mary. Jewish apologists during the disputations said there were no references to Jesus in the Talmud. They claimed Joshua was a common Jewish name, along with its derivations, and that the citations referred to individuals other than Jesus. The disputations led to many of the references being removed (censored) from subsequent editions of the Talmud.
In the modern era there has been a variance of views among scholars of the possible references to Jesus in the Talmud, depending partly on presuppositions as to the extent to which the ancient rabbis were preoccupied with Jesus and Christianity. This range of views among modern scholars on the subject has been described as a range from "minimalists" who see few passages with reference to Jesus, to "maximalists" who see many passages having reference to Jesus. These terms "minimalist" and "maximalist" are not unique to discussion of the Talmud text; they are also used in discussion of academic debate on other aspects of Jewish vs. Christian and Christian vs. Jewish contact and polemic in the early centuries of Christianity, such as the Adversus Iudaeos genre. "Minimalists" include Jacob Z. Lauterbach (1951) ("who recognize[d] only relatively few passages that actually have Jesus in mind"), while "maximalists" include Herford (1903), (who concluded that most of the references related to Jesus, but were non-historical oral traditions which circulated among Jews), and Schäfer (2007) (who concluded that the passages were parodies of parallel stories about Jesus in the New Testament incorporated into the Talmud in the 3rd and 4th centuries that illustrate the inter-sect rivalry between Judaism and nascent Christianity).
Some editions of the Talmud are missing some of the r ...