יז״וש (Yimakh Zikhron U Shemo) Yizush or Yazush or Yezush or Yazosh or Jezus is also known as Yeshu Natzri and Ha-Mitzri (after the Blasphemer of Leviticus 24:10) and Dositheus and Ben Setada as well as Hiram. He is also referred to as Belial in the Teliya and by Paul 2 Corinthians 6:15 or as Balam son of Bezer in 2 Peter 2:15 and in Jude 1:11 and as polluting the Kanisa of Pergamum under Satan's throne as well as of course in Revelations 13 and He is the traditional Eastern Yiddish Ashkenazi version of Krampus who appears on the last night of Saturnalia called Nittel.
The sea he came from is the Red Sea (the Sea of Edom meaning mamzerim). The 7 letters are the 7 heads (one of which is damaged). The tops of the letters stand for the 10 horns. There are also 10 crowns (crownable letters are only crowned once per noun).
התלי was supposed to have been the source of his power.
It was Mead who found that ‚the identification of Balaam (Bileam) with Jeschu in a number of the Talmud stories we are considering cannot possibly be held in doubt, will be amply seen from the passages which we are now about to bring forward‘.
As Mentioned above, Yeshu Natzri is identified with Ha-Mitzri. Minchat Y'hudah on Vayiqra 24:11, Chapter 61 says that Ha-Notzri is Ha Mitzri .
Josephus, J.W. 2.13.5 §261-263
There was an Egyptian false prophet that did the Jews more mischief than the former; for he was a cheat, and pretended to be a prophet also, and got together thirty thousand men that were deluded by him; these he led round about from the wilderness to the mount which was called the Mount of Olives, and was ready to break into Jerusalem by force from that place; and if he could but once conquer the Roman garrison and the people, he intended to domineer over them by the assistance of those guards of his that were to break into the city with him. But Felix prevented his attempt, and met him with his Roman soldiers, while all the people assisted him in his attack upon them, insomuch that when it came to a battle, the Egyptian ran away, with a few others, while the greatest part of those that were with him were either destroyed or taken alive; but the rest of the multitude were dispersed every one to their own homes, and there concealed themselves.
Flavius Josephus. The Works of Flavius Josephus. Translated by. William Whiston, A.M. Auburn and Buffalo. John E. Beardsley. 1895.
Evans, C.A. Jesus in Non-Christian Sources. In: Studying the Historical Jesus. 1994. Lieden: Brill.
footnote 5. D. Rokeach, "Ben Stada is Ben Pantera-Towards the Clarification of a Philological-Historical Problem," Tarbiz 39 (1969-70) 9-18 (Hebrew). Herford (Christianity in Talmud and Midrash, 37, 345) speculates that the Egyptian Jew who in 56 C.E. claimed to be able to command Jerusalem's walls to collapse (cf. Josephus, J.W. 2.13.5 §261-263; Ant. 20.8.6 §169-172; Acts 21:38) may have been the original Ben Stada Later forgotten, his name and the criticisms that went with it were applied to Jesus. Klausner (Jesus, 21-22) and Goldstein (Jesus in the Jewish Tradition, 57-62) agree, believing that this identification arose late. Bringing "spells from Egypt in a cut" means smuggling magic spells out of the country by hiding them in an incision in one's flesh; cf. Herford, Christianity in Talmud and Midrash, 36. Whereas Herford (Christianity in Talmud and Midrash, 39) was convinced that Ben Pandira (or Ben Panthera) had nothing to do with Jesus ton Parthenou ("son of the virgin"), Klausner (Jesus of Nazareth, 24) was equally convinced that it did. Recently W. Ziffer ("Two Epithets for Jesus of Nazareth in Talmud and Midrash," JBL 85  356-59) has speculated that Ben Stada and Ben Pandira are to be understood as Ben Satana and Ben Pandora. Klausner (Jesus of Nazareth, 20-23) argued that ben Stada originally did not refer to Jesus. Maier (Jesus von Nazareth, 243-55) agrees, arguing further that ben Pandira originally did not refer to Jesus. Meier (A Marginal Jew, 95-97) supports these conclusions.
A Karaite Leader
His story is related in Karaite sources as well as in the Teliya Ye.Sh.U..
The Rabbinical opinion is that the Roman Church was formed out of an attempt to split the Edomean Sadducees off from Israel. Hence Christian holidays are based on various Karaite systems rather than on Rabbinical Judaism.
Some Karaites took the new approach so far that they abandoned the Tanakh and the God of Abraham Isaac and Jacob completely in favour of Luciferianism. Others resisted the Rabbinical influence and reclaimed an Israelite identity by abandoning parts of the NT or mandating circumcision and Kabbalat Shabbat services.
He was nicknamed מסיח by the Karaites.
He is admired in Karaite sources such as for example Judah Hadasi but John, Paul and Peter are criticized for changing his teachings to establish the Christian faith instead. Rabbinical sources on the other hand criticize him and defend John, Paul and Peter who wrote the Evangelion as agents of Rabbinical Judaism.
Hadasi also refers to Queen Helene Adiabene and a son of hers called Constans who became his disciples.
On occasion, various Karaites such as Seraya Shapshal and those mentioned in Babi Yar have referred to him as Christos. But they also frequently deny that he was a Messias.
Unlike Karaite sources which criticize Queen Helene, the Jewish sources speak in complementary terms about her.
According to some versions of the Teliya Ye.Sh.U., he subscribed to the Kenite Hypothes whereby Jethro's Kinaidokolpitai introduced Rabbinism to the Children of Israel at Mount Sinai as also suggested in the Quran which points out that "Hanifian Abraham" was not "Hudan" although Moses was. As a result this Hypothesis passed into Messianic Noahism.
According to the Otiyot de-Rabbi Aqiva, on the Letter Tsade, the two horns of the letter Tsade refer to Ye.Sh.U. NoTzRY who took hold of two heads, Jacob and Edom, and caused people to Err.
In the Persian Yosef al-Hamaden 's Ta'amei haMitzvot calls him an abominable detestable villain and evil person.
R. Yitzhaq Abarbanel's Yeshuot Meshicho states that he was a gilgul of Esav.