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Jesus Christ in the Talmud, Midrash, Zohar, and the Liturgy of the Synagogue

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OLIN BT 303 . DIA 1393i DUK] £r 303 .2- 488 1 |_3 1924 074 Cornell University Library The original of tiiis book is in tine Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924074488150 In compliance with current copyright law, Cornell University Library produced this replacement volume on paper that meets the ANSI Standard Z39.48-1984 to replace the irreparably deteriorated original. 1994 JESUS CHKIST IN THE TALMUD, MIDKASH, ZOHAR, AND THE LITURGY OF THE SYNAGOGUE. : ffiambtiligt PKINTED BY C. J. CLAY, M.A., iXD SON'S, AT THE UXIVEKSITT PBES3. : JESUS CHEIST IN THE TALMUD, MIDRASH, ZOHAR, AND THE LITURGY OF THE SYNAGOGUE. TEXTS AND TRANSLATIONS BY THE REV. DR GUSTAF DALMAN, LECTnEER OF THE ONIVEKSITY OF LEIPZIG; DIRECTOR OF THE INSTITDTUM JCDAICOM DELITZSCHIANUM, TOGETHER WITH AN INTRODUCTORY ESSAY BY HEINRICH LAIBLE, MASTER IN THE HIGH SCHOOL OF ROTHENEnRG OX TAUBEB, TRANSLATED AND EDITED BY THE REV. A. W. STREANE, B.D. FELLOW AND DIVINITY AND HEBREW LECTURER, CORPUS CHRISTI COLLEGE, AND FORMERLY TYRWHITT'b HEBREW SCHOLAR. CAMBRIDGE DEIGHTON, BELL, AND CO. LONDON AND NEW YOEK: GEORGE BELL & SONS. 1893 s : :; PKEFACE. The attractive subject of Heir Laible's recently pub- lished essay ("Jesus Christus im Thalmud") leads ijie to think that the passages ou which he bases his work, and the comments which he makes upon them, cannot be without interest for the English reader, even though the conclu- sions which he reaches maj^ not on all occasions appear entitled to equally full assent. On my suggesting this to Dr Hermann L. Strack of Berlin (at whose suggestion, as will be seen from the preface to the German edition, Herr Laible undertook the task) I received permission to make use of a large number of spare printed copies of the original texts I xxiv pages 5* 19*) (numbers — ; — which had been edited by Dr Gustaf H. Dalman of Leipzig. ]u oi-der to secure in each case the best available (unexpurgated) text, the following editions were used by him 1. Palestinian Talmud, Venice, 1.523— 4. 2. Babylonian Talmud, Venice. B'ralchoth, Shabbath, Sota, Gittin, Sanhedrin, 'Aboda zara, 1520; Ctiagigah, 1521 Soph'i'im, 1522 ; Aboth, 1526 ; 'Erubin, Kallah, J'bainoth, 152iS. Variants in the MSS. used by Rabbinovicz {Dikduke Soph'rim, or Variae Lectiones in Mischnara et in Talmud Babylonicum, Munich, 1867—1886) are indicated thus M = the Munich, = the Oxford, FL = the Florence, K = the Karlsruhe MS. For the treatises not dealt with by Ra.bbinovicz, 'En Ja'akob, ^'enice, 1546, was specially used. 3. Tosephta, Zuckermandel, Pasewalk, 1880. VI PREFACE. For the present edition Dr Dalmau has also supplied a translation (see pages %9*—40*) of the above-mentioned original texts, so far as they do not already appear in from Herr Laible's essay ; and further, he has now collected unexpurgatod MSS. of Jewish liturgies numerous interesting extracts relating to the same subject (pages 21*—28*) and followed by an English translation (pages 40*—47*). Hereby, as well as by the introduction of other matte, contributed by Dr Dalman and Herr Laible, and incorporated by me with the body of the essay, or appended in the form of foot-notes, the value of this edition of the work is much enhanced. It has been my aim throughout to render the German as closely as regard for English idiom would permit. At the same time I have ventured to deviate from this rule (a) in dealing with the earlier pages of the essay, which appeared to me to be capable with advantage of some con- densation for the English reader, and (b) very occasionally, in modifying expressions used by the Talmud in reference to our Blessed Lord. It may perhaps be considered that I have not gone quite far enough in this latter respect. Words inserted between square brackets in the text are to be understood in all cases as Herr Laible's. On the other hand all notes for which he is not responsible beai- the initials of the writers. In conclusion I have to express my grateful acknowledg- ments to the Rev. R. Sinker, D.D., Librarian of Trinity College, for reading the proof-sheets of this work and for many valuable suggestions. A. W. S. : ;: PREFACE. The attractive subject of Herr Laible's recently pub- lished essay ("Jesus Christus im Thalmud") leads tne to think that the passages on which he bases his work, and the comments which he makes upon them, cannot be without interest for the English reader, even though the conclu- sions which he reaches may not on all occasions appear entitled to equally full assent. On my suggesting this to Dr Hermann L. Strack of Berlin (at whose suggestion, as will be seen from the preface to the German edition, Herr Laible undertook the task) I received permission to make use of a large number of spare printed copies of the original texts (numbers I xxiv pages -5* 19*) which had been edited — ; — by Dr Gustaf H. Dalman of Leipzig. In order to secure in each case the best available (unexpurgated) text, the following editions were used by him 1. Palestinian Talmud, Venice, 1.523— 4. 2. Babylonian Talmud, Venice. B'rakhoth, Hhahhath, Sotu, Gittin, Sanhedrin, 'Aboda zara, 1-520; Ghagigah, 1521 Soph'rim, 1522; Aboth, 1526; 'Erubin, Kallah, J'bamoth, 1528. Variants in the MSS. used by Rabbinovicz (Dikdjike Soph'rim, or Variae Lectiones in Mischnam et in Talmud Babylonicum, Munich, 1867—1886) are indicated thus M = the Munich, O = the Oxford, Fl. = the Florence, K = the Karlsruhe MS. For the treatises not dealt with by Rabbinovicz, 'En Ja'akob, Venice, 1546, was specially used. 3. Tosephta, Zuckermandel, Pasewalk, 1880. PUEFACK. For the present edition Dr Dalman has also supplied a translation (see pages 39*—40*) of the above-mentioned original texts, so far as they do not already appear in now collected from Herr Laible's essay ; and further, he has unexpurgatcd MSS. of Jewish liturgies numerous interesting extracts relating to the same subject (pages 21*—28*) and followed by an English translation (pages 40*—47*). Hereby, as well as by the introduction of other matte: contributed by Dr Dalman and Herr Laible, and incorporated by me with the bodj^ of the essay, or appended in the form of foot-notes, the value of this edition of the work is much enhanced. It has been my aim throughout to render the German as closely as regard for English idiom would permit. At the same time I have ventured to deviate from this rule (a) in dealing with the earlier pages of the essay, which appeared to me to be capable with advantage of some con- densation for the English reader, and (b) very occasionally, in modifying expressions used by the Talmud in reference to our Blessed Lord. It may perhaps be considered that I have not gone quite far enough in this latter respect Words inserted between square brackets in the text are to be understood in all cases as Herr Laible's. On the other hand all notes for which he is not responsible bear the initials of the writers. In conclusion I have to express my grateful acknowledg- ments to the Rev. R. Sinker, D.D., Librarian of Trinity College, for reading the proof-sheets of this work and for many valuable suggestions. A. W. S. Inhaltslibersicht. Seite I. Ben Stada, Ben Fandera, Paphos ben Jehuda, Mirjam die 104''; 67^ Frauenhaarfleohterin : Schabbath Sanhedrin ... 5 II. Karikatur von „Evangelium": Schabbath 116^ ... .6 III. Das Weib des Paphos ben Jehuda: Gittin 90" 6 4'' IV. Marienlegende : Chagiga und Thosaphoth; Thosaphoth Schabbath 104'' .6 V. Mirjam Tochter Bilga's: pal. Sukka 55'' 7 VI. Die jerusalemische Urkunde: Jebainoth IV, 13 . 7 VII. Die Selbstaussage der Maria: Kalla IS*" . 7 VIII. Jesus und Jehoschua ben Perachja: Sanhedrin 107*'; Sota 47*; pal. Chagiga 77* ... 8 IX. Der Zauberer Jesus: Thosephtha Schabbath XII . .10 X. Das Selbstzeugnis Jesu: pal. Tha'anith 65*'; Jalqut Sohim oni zu 4 Mos. 23,7; Fesiqtha Babbathi lOO'' 10 XI. Jesus, ein Gotzendiener: Sanhedrin 103"; Berakhoth 18" . 11 XII. Bileam-Jesus: Sanhedrin 90". (lOO''); Aboth V, 19; Sanhedrin 106''" 12 : XIII. E. EU'ezer und Ja aqob aus Kephar Sekhanja ' Aboda zara 16''. 17*; Qoheleth rabba zu 1,8 . 13 XIV. Imma Salome, Rabban Gamliel und der „Philosoph": Schab- 116"'' bath . .... 14 XV. Die 5 Jiinger Jesu: Sanhedrin 43" . 15 XVI. Der wunderthatige Ja'aqob aus Kephar Sekhanja: pal. Schab- bath 14"*; bab. 'Aboda zara 27'' ... .... 15 XVII. Noch ein wunderthatiger Christ: pal. 'Aboda zara 40''; Qohe- leth rabba zu 10,5 ... .... 16 4* Seitc XVIII. Jesu Verurteilung: pal. Sanhedrin 25<^* 17 XIX. Jesu Hinrichtung: Sanhedrin 43% s. Nr. XV 17 XX. Die Lehrhalle des Ben Pandera : Thargum soheni zu Esther 7,9 17 XXI. Jesus in der Holle: Gittin 56''. 57' ; Thosaphoth 'Brubin 2l'> 17 XXir. Mirjam, Tochter des 'Bli, in der HoUe: pal. Chagiga 77'' .18 XXIII. Jesus, Pilatus und Herodes, Vorfahren Haman's: SophTim XIII, 6 18 XXIV. Anhang: Jesus im Zohar 19 I. Ben Stada, Ben Pandera, Paphos ben Jehuda, Mirjam die Frauenhaarflechterin. (S. lo.) a) Schabbath 104''. ni£5tJ'3 N''3in NnuD ]n abni n-'ODn'? ntj;"''?^ im ]nh ion «^in p ni«n i''«"i2i3 i-iNi mn ntaw i"? noN iiE'a "^j;!? nanoa ansoD ^j;n «ii3D byn K^D^ m now Nin Nnnis 12 xitso p n-'own K"'»3 «^n3o 2Dno io« «"iDD 10K i«in min'' ]3 diss by^ s-nas b) Sanhedrin 67». imN n«n win Kim i'?ip ns \yaivf) win ]iNn inity ns jisinn TDiN nSm 51^ TDiN Nim nin^ ">!? mnNt:' no iion ^h -iniN nSni 2010 13 inn DN T"j; nnyai n^trnB' ^M^nb^ ns n''ij ^N^^ i"? I'inao iipDWiy D'^TVn uV ns' ^^^ u-'nain N\n p idn dni iniK'?ni ni^3 sntso p"? wy pi iniN ]''^piDi in nia"? iniK ]''N'>3d NTBD '7j;3 NTOn 31 ION NIH NTliS p NTDD p .nDDH 31J?3 1DN NltSD ION 'ND^N N^N Nl.l mini p DISS '?J?3 NiniS !?yi3 1 2 auoh O; om.
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    dltzd z` oiadl Vol. 8 No. 1 `"ryz epif`d zyxt daey zay RECITING oeivl `ae IN dgpn zltz ON zay On zay, we do not recite the paragraph of oeivl `ae as part of zixgy zltz as we do on weekdays. Instead we recite the paragraph of oeivl `ae after ixy` but before dxezd z`ixw in dgpn zltz on zay. Why do we follow a different practice on zay? eze` exn` `ly dyecw xcq lke oeivl `ae xne` eixg`e ixy` ofgd gzet-n oniq ealk xtq ziaa jk lk exg`i m` zewipnde zexaerde mipwfd lr caki `ly xeav gxeh iptn xgya .xcqd lk mxn` ixg` cr enevie zqpkd Translation: In Tefilas Mincha on Shabbos, the prayer leader opens with Ashrei and then recites the paragraph of Oo’Vah L’Tziyon and the complete Kedushah D’Sidra which was not said during the course of Tefilas Shacharis on Shabbos. It is omitted in Tefilas Shacharis because saying it would lengthen the morning service to the point that it would become burdensome for the congregants and in particular for senior citizens, pregnant women and nursing mothers. The concern being that the length of the service causes the congregation to fast until after reciting the paragraph of Oo’Vah L’Tziyon and the complete Kedushah D’Sidra. `l ,oeivl `ae ,cecl dldz ,ixy` ,zayly dlecb dgpn-ctw cenr zay zekld bidpnd xtq oiae sqena `l la` ,zay ly dgpnae legd zixgya m` ik oeivl `ae 'ne`y mlern izi`x zeptl mid ayie 'py did zixgya l`xyily mzle`b xwre ,dlila dle`b oi`y itl ,miaxrd dyecw xcq ik epx`ia xake ,mid jeza 'vn z` 'i xrpie ez`xwl miqp mixvne epzi`l xwa edfe ,dgpn zlitza `l` dprp `l edil` ixdy oevx zr `id dgpne .xacn dle`ba eidi zayd zekfay itl zegpnd x`ya `le zayd zgpna oxne`l ebdpy-dtw cenr- .epraye eplk`y t"r` oevx zr `idy 'il`bp Translation: At Mincha we recite the verses Ashrei, Tehila L’Dovid, Oo’Vah L’Tziyon.

  • Jesus and His Disciples: the Beginnings of Their Organization by Chana Safrai

    Jesus and His Disciples: The Beginnings of Their Organization by Chana Safrai Among the traditions about Jesus, a special place is reserved for those con- cerning the role of his disciples. The high point is doubtless Jesus’ revelation to them following his death, and the command to spread his teaching, win souls and preach the way of life of the revered teacher. “Go forth, therefore, and make all nations my disciples, baptizing them in the name of the Father and the Son and the Holy Spirit, and teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age” (Mt. 28:19-20). “Go forth to every part of the world and proclaim the Gospel to the whole creation” (Mk. 16:16). “Anyone who loves me will observe my word, and my Father will love him...” (Jn. 14:23). In the spiritual world of the authors of the various Gospels and of the Acts of the Apostles, every aspect of the disciples’ activity is portrayed in terms of this overall tendency — namely the unique and important mission of these disciples who are known as “apostles” (Mt. 10:2; Lk. 6:13). The joining of the various disciples to the circle of those surrounding the teacher Jesus, their elec- tion as disciples-companions, their deeds while in the presence of the master, the criticism directed against Jesus as the result of his disciples’ behavior, and the mission that they took upon themselves following the death of their illus- trious master and teacher — all imbued with an aura of the unique and the miraculous.
  • Dltzd Z` Oiadl Vol

    Dltzd Z` Oiadl Vol

    dltzd z` oiadl Vol. 8 No. 15 `"ryz igie zyxt zay mrp idie, xzqa ayei AND `xciqc dyecw-2 In an article entitled: zay i`ven ly `xcqc dyecwe 'mrep idie' in his book: dltzd dnecwd zifpky`d, Professor Israel Ta-Shma notes that the basis for the practice of reciting mrep idie and `xcqc dyecw on zay i`ven introduced a new concept into Jewish liturgy; i.e. that humans on earth can undertake actions that influence the fate of the deceased. That concept ultimately led to the introduction of mezi yicw during the period of the mipey`x. The following statement by oe`b mxnr ax is an early indication that the concept had found acceptance in Rabbinic circles: xnele `xcqc dyecwe mrep idie xnel ebdpy dfe-zay i`ven xcq (qptxd) oe`b mxnr ax xcq jix`dl ick ,mdixcq znlyda l`xyi edzyiy ick ,`zay iwet`a mrh zeaixrae dnirpa zegexd lr dpenn `edy j`lnd wrev zay i`vena opixn`ck ,mpdibl xefgln miryxl gepn .zay i`ven xcqa l`xyi oixikfn jkle .mdixcq l`xyi enilyd xaky mpdibl exfg Translation: It is customary to say V’Hiy Noam and Kedushah D’Sidra with a nice tune and with feelings of brotherhood at the end of Shabbos. This is done so that the Jewish People will spend time studying a section of Torah in order to prolong the rest that the evil ones are given on Shabbos before they are required to return to Gehenom, as we learned: On Motzei Shabbos the angel who is in charge of the souls calls out: return to Gehenom because the Jews have completed their learning session.