Talmudic Jesus

telegra.ph/Links-04-29-954

B. Gittin 57a:3–4 - Jesus in Hell

Onkelos then went and raised Jesus the Nazarene from the grave through necromancy. Onkelos said to him: Who is most important in that world where you are now? Jesus said to him: The Jewish people. Onkelos asked him: Should I then attach myself to them in this world? Jesus said to him: Their welfare you shall seek, their misfortune you shall not seek, for anyone who touches them is regarded as if he were touching the apple of His [God's] eye. Onkelos said to him: What is the punishment of that man, a euphemism for Jesus himself, in the next world? Jesus said to him: He is punished with boiling excrement. As the Master said: Anyone who mocks the words of the Sages will be sentenced to boiling excrement. And this was his sin, as he mocked the words of the Sages.

• Onkelos is the alleged translator of the Hebrew Bible into Aramaic, the Targum Onkelos.
• The name used for Jesus in the Talmud is "Yeshu" (ישו) or, as in this passage, "Yeshu ha-Notzri" (ישו הנוצרי), which is commonly translated as "Jesus the Nazarene".[5][6] "Yeshu" (ישו) is an alternative spelling of Yeshua (ישוע), Jesus' name in Hebrew; the same spelling is used in the Toledot Yeshu (תולדות ישו).[7] (ישו is a misspelling of יש״ו (y.sh.v.), an acronym for yimakh shemo v'zikhro (יִמַּח שְׁמוֹ וְזִכְרוֹ), which means "may his name and memory be obliterated"—one of the strongest curses in the Hebrew language.)[8][9]
• The phrase "apple of His eye" (אִישׁוֹן עֵינוֹ) is a reference to the doctrine of Jews as God's chosen people.
• "Boiling excrement" is a translation of Tzoah Rotachat (צוֹאָה רוֹתַחַת), which is a location in hell where certain souls are sent for extreme punishment without relief.

B. Sanhedrin 43a:20 - Jesus the Great Sinner

The mishna teaches that a crier goes out before the condemned man. This indicates that it is only before him, i.e., while he is being led to his execution, that yes, the crier goes out, but from the outset, before the accused is convicted, he does not go out. The Gemara raises a difficulty: But isn’t it taught in a baraita: On Passover Eve they hung the corpse of Jesus the Nazarene after they killed him by way of stoning. And a crier went out before him for forty days, publicly proclaiming: Jesus the Nazarene is going out to be stoned because he practiced sorcery, incited people to idol worship, and led the Jewish people astray. Anyone who knows of a reason to acquit him should come forward and teach it on his behalf. And the court did not find a reason to acquit him, and so they stoned him and hung his corpse on Passover eve.

• See also b. Sotah 47a:14.

B. Shabbat 104b:5 - Jesus the Bastard

It was taught in a baraita that Rabbi Eliezer said to the Rabbis: Didn't the infamous ben Stada take magic spells out of Egypt in a scratch on his flesh? They said to him: He was a fool, and you cannot cite proof from a fool. That is not the way that most people write. Incidentally, the Gemara asks: Why did they call him ben Stada, when he was the son of Pandeira? Rav Ḥisda said: His mother's husband, who acted as his father, was named Stada, but the one who had relations with his mother and fathered him was named Pandeira. The Gemara asks: Wasn't his mother's husband Pappos ben Yehuda? Rather, his mother was named Stada and he was named ben Stada after her. The Gemara asks: But wasn't his mother Miriam, who braided women's hair? The Gemara explains: That is not a contradiction. Rather, Stada was merely a nickname, as they say in Pumbedita: This one strayed [setat da] from her husband.

• This cryptic passage, about one "ben Stada" (son of Stada), refers to Jesus of Nazareth.[16] The passage argues that ben Stada was an illegitimate child because his mother engaged in adultery with a different man named Pandeira (also spelled Pantera), who, according to Celsus, was a Roman soldier.[17] The phrase "braided women's hair" is also suggestive of indecent behavior. Moreover, the passage claims that ben Stada learned black magic in Egypt. Similar views are found in the Toledot Yeshu.
• See also b. Sanhedrin 67a:14–15.