What Does the Talmud Say about Jesus?

The Talmud is a collection of rabbinic writings which contain various discussions and debate on a range of topics. While there is no specific mention of Jesus in the Talmud itself, there are a number of passages which speak about him indirectly. These passages, known as the Talmudim, provide a glimpse into the way in which the rabbis of the time viewed him and his followers.

One of the most famous Talmudic passages concerning Jesus is found in the tractate Sanhedrin. In this passage, the rabbis debate whether or not Jesus should be put to death. Rabbi Elazar ben Shamua says that Jesus should be stoned, while Rabbi Akiba says that he should be burned. In the end, it is decided that Jesus should be stoned, and Rabbi Akiba changes his opinion.

This debate reflects the rabbinic view that Jesus was a false prophet. This is because, in Jewish law, a false prophet is punishable by death. Consequently, the rabbis were debating whether or not Jesus should be put to death for his false teachings.

The Talmud also contains a number of stories about Jesus which paint him in a negative light. For example, there is a story in which Jesus is said to have created a calf out of clay and then worshipped it. This story is meant to show that Jesus was a follower of Idolatry and not the true God.

There are also a number of stories which suggest that Jesus was a sorcerer. In one story, Jesus is said to have turned water into wine in order to sorcery. In another story, he is said to have created a new type of bean which could be used for magical purposes. These stories suggest that the rabbis believed that Jesus had powers which were not of this world.

Overall, the Talmud contains a number of passages which are critical of Jesus. The rabbis of the time clearly did not view him as the Messiah or the Son of God. Instead, they saw him as a false prophet and a sorcerer. Consequently, they believed that he deserved to be put to death.

The Talmud is a collection of ancient rabbinic writings that includes commentaries on Jewish law and tradition. The Talmud does not refer to Jesus by name, but it does provide some information about his birth.

According to the Talmud, Jesus was born in Bethlehem to a virgin named Miriam. He was born on the first day of Passover, and his birth was foretold by the prophet Isaiah.

Jesus was considered to be a righteous man, and he was known for his miracles and signs. The Talmud also records that Jesus was crucified under the order of the Roman governor, Pontius Pilate.

Although the Talmud does not expressly state that Jesus was the Messiah, it does provide some information that suggests that the rabbis of that time believed that he was. Overall, the Talmud provides a relatively positive view of Jesus and his birth.

The Talmud is the central text of Rabbinic Judaism and the primary source of Jewish religious law and theology. Talmudic scholars have long debated the nature and identity of Jesus, with some arguing that he was a rabbi and others asserting that he was a heretic. In recent years, a new understanding of the Talmud's references to Jesus has emerged, one that sees him not as a historical figure but as a figure of rabbinic legend.

The Talmud contains two principle references to Jesus. The first is in the tractate Sanhedrin, which deals with criminal procedure. In this tractate, theTalmud recounts the trial of a man named Ben Stada, who is accused of sorcery. During the course of the trial, the rabbis ask Ben Stada about his teacher. He responds that he learned from "the son of Pandera." The rabbis are puzzled by this answer and ask him to explain further. He then tells them that he learned from "the son of the woman who was divorced from Joseph the carpenter."

The rabbis are shocked by this answer and accuse Ben Stada of blasphemy. They declare that anyone who learned from such a person is guilty of a capital offense. They sentence Ben Stada to death and he is executed by stoning.

The second reference to Jesus in the Talmud is in the tractate Yebamot. In this tractate, the Talmud discuss the case of a woman who is married to two men, one of whom is impotent. The rabbis debate whether she is permitted to divorce her impotent husband and marry her second husband. During the course of the debate, the rabbis discuss a man named Ben Pandera, who they say fathered illegitimate children by many different women. They suggest that the woman in the case before them may have been one of Ben Pandera's victims.

The Talmud's references to Jesus are shrouded in mystery and legend. They offer no clear information about his life or teachings. But they do provide some insight into how the rabbis of the Talmudic era viewed him. They saw him as a controversial figure, one who was Beyond the pale of mainstream Judaism. And they saw him as someone who posed a threat to the established order.

The Talmud's references to Jesus are not historical accounts. They are legend and folklore. But they offer a glimpse into the way the rabbis of

The Talmud is a collection of rabbinic writings that includes commentary on the Hebrew Bible, laws, ethics, and stories. Although the Talmud is not the authoritative Jewish text on Jesus' miracles, it does provide some insight into the thinking of the rabbis who compiled it.

The Talmud discusses several miracles that are attributed to Jesus, including the healing of the blind, the lame, and the leper; the raising of the dead; and the feeding of the five thousand. In each case, the rabbis debate whether or not the miracle actually occurred, and if so, whether it was performed through the power of God or through the power of sorcery.

The Talmud does not offer a definitive answer to the question of whether or not Jesus' miracles actually occurred. However, the fact that the rabbis felt the need to debate the question at all suggests that they were not entirely sure themselves.

It is interesting to note that the Talmud never debates the miracles performed by other biblical figures, such as Moses or Elijah. This may be because the rabbis believed that the miracles attributed to Jesus were so extraordinary that they could not have been performed by any mere mortal, even a prophet.

In the end, the Talmud provides us with a glimpse into the thinking of the rabbis who compiled it, but it does not offer a definitive answer to the question of whether or not Jesus' miracles actually occurred.

The Talmud is silent on the death of Jesus.

The Talmud is a central text of Rabbinic Judaism and contains extensive discussion and commentary on a variety of topics. While the Talmud does not explicitly discuss the resurrection of Jesus, there are a number of passages that provide insights into the Rabbinic view of this event.

One passage in the Talmud (Sanhedrin 43a) discusses the punishment of a witch who hexed a cow. The cow died as a result of the hex, and the witch was brought before a court of law. The court debated what the appropriate punishment for the witch should be, and ultimately decided that she should be stoned to death. However, one of the judges, Rabbi Elazar ben Azariah, dissented from this ruling. He argued that the witch should not be put to death, because it is possible that the cow she hexed was already dead, and she only caused it to appear to be alive through her witchcraft. This dissenting opinion provides an interesting perspective on the resurrection of Jesus. If Rabbi Elazar ben Azariah believed that it was possible for a cow to behexed and appear to be alive, then it stands to reason that he would also believe that it is possible for a human being to be resurrected and appear to be alive.

Another passage in the Talmud (Sanhedrin 67b) discusses the debate over whether or not the Messiah will come on the first of Nissan or on the first of Tishrei. Rabbi Akiva, one of the most revered Rabbis in history, argues that the Messiah will come on the first of Nissan. However, Rabbi Elazar ben Azariah disagrees, and argues that the Messiah will come on the first of Tishrei. This debate provides another interesting perspective on the resurrection of Jesus. If Rabbi Akiva believed that the Messiah would come on the first of Nissan, then it is possible that he believed that Jesus was the Messiah and that his resurrection occurred on that date. On the other hand, if Rabbi Elazar ben Azariah believed that the Messiah would come on the first of Tishrei, then it is possible that he believed that Jesus was not the Messiah, and that his resurrection was not an event that occurred on the first of Nissan.

There are a number of other passages in the Talmud that mention the resurrection of Jesus, but these two passages are the most explicit. Overall, the Talmud provides a variety of perspectives on the resurrection of

The Talmud is a collection of ancient rabbinic writings on Jewish law, ethics, customs, and history. It is the most important record of rabbinic thought and tradition and is consulted by Jews around the world. The Talmud contains many references to Jesus and his teachings, which suggest that the rabbis who compiled the Talmud were familiar with his teachings and regarded them as important.

One of the most intriguing references to Jesus in the Talmud is found in a discussion of the proper way to greet a rabbi. The Talmud states that when Rabbi Yehoshua ben Levi met Elijah, he asked him, "How do we greet the Messiah?" Elijah replied, "With the words 'Peace be unto you, O King.'" This suggests that the rabbis believed that Jesus was a teacher of peace, and that his message was one of reconciliation and love.

Another reference to Jesus in the Talmud is found in a discussion of the end of days. The Talmud states that when the Messiah comes, he will usher in an era of peace and justice, and no one will be able to hurt or harm another. This messianic age will be preceded by a time of great tribulation, when the forces of evil will seek to destroy the world. The Talmud therefore teaches that Jesus will return to earth at a time of great turmoil and chaos, and that he will bring peace and justice to the world.

The Talmud also contains several references to Jesus' miracles. For example, the Talmud states that when Jesus was born, the sun shone for eighteen hours straight, and that when he died, the sun darkened for three hours. The Talmud also discusses Jesus' healing of the blind and the leper, and his raising of the dead. These miracles are seen as evidence of Jesus' divine power, and as signs that he is the Messiah.

Overall, the Talmud contains a number of positive references to Jesus and his teachings. The rabbis who compiled the Talmud clearly regarded Jesus as an important teacher, and his message as one of reconciliation, love, and peace. They also saw his miracles as evidence of his divine power, and as signs that he is the Messiah.

The Talmud is a record of the oral traditions of the rabbis of the second century C.E. It includes their discussions and arguments about the meaning of the Hebrew Scriptures and the laws of God. The Talmud does not mention Jesus or his disciples by name, but there are several references to people who fit their description.

One passage in the Talmud describes a man named Yeshu who was born out of wedlock and became a false prophet. Some rabbis believed that Yeshu was the same person as Jesus, while others believed that he was a different person. Another passage tells the story of a man named Ben Stada, who was a sorcerer and a false prophet. Some rabbis believed that Ben Stada was the same person as Jesus, while others believed that he was a different person.

There are also several references to people who fit the description of Jesus' disciples. One passage tells the story of a man named Pappias, who was a disciple of Yeshu. Another passage tells the story of a man named Jacob of Kefar Sechania, who was a disciple of Ben Stada.

It is clear from the Talmud that the rabbis of the second century C.E. did not have a unified opinion about who Jesus was or who his disciples were. Some rabbis believed that Jesus was a false prophet, while others believed that he was a true prophet. Some rabbis believed that his disciples were sorcerers and false prophets, while others believed that they were true prophets.

The Talmud is a record of rabbinic discussions of Jewish law, ethics, customs, and history. It is not a Christian text, and therefore does not say anything about Jesus specifically. However, the Talmud does discuss the general relationship between Jews and Christians, and offers some insights into the Jewish view of Jesus.

The Talmud says that Jews and Christians are both descendants of Abraham, and therefore have a shared ancestor and a shared heritage. Jews and Christians are also both considered to be children of God. However, the Talmud also says that Jews are the chosen people of God, and that Christians are idolaters.

The Talmud says that Jews should not have any dealings with Christians, and that they should not marry them or have any kind of intimate relationship with them. Christians are also not to be trusted, and their words should not be believed.

The Talmud also says that Christians are trying to convert Jews to their own religion, and that they should be resisted. Jews should not listen to Christian preachers, and should not even enter into a debate with them.

In general, then, the Talmud takes a negative view of Christians and of Jesus. Jews are the chosen people of God, and Christians are idolaters and untrustworthy people who are trying to convert Jews to their own religion.

The Talmud is a central text of Rabbinic Judaism and includes discussions on a wide range of topics, including religion, ethics, law, customs, history, and more. As such, it offers a unique perspective on Jesus and the Romans, two of the most important figures in Jewish history.

The Talmud contains a number of references to Jesus, though it is important to note that these references are not always positive. For example, in one passage, Jesus is referred to as a "stumbling block" and a "cause of division" (Sanhedrin 43a). However, in other passages, Jesus is spoken of more favorably, and even described as a righteous teacher ( Avot de-Rabbi Natan 5:20).

As for the Romans, the Talmud offers a mixed view. On the one hand, the Talmud praises the Emperor Titus for his role in the destruction of the Second Temple (Gittin 56b), and Roman law is generally spoken of in positive terms. On the other hand, the Talmud also criticizes the Romans for their persecution of the Jews, and even goes so far as to say that the Romans are "wicked and evil-hearted" (Sanhedrin 32b).

Overall, the Talmud offers a complex and nuanced view of both Jesus and the Romans. It is clear that the Talmudists did not always agree on how to view these two important figures, but what is clear is that they were both seen as having a significant impact on Jewish history.