Difference between revisions of "Notzrim"

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* [[Taanit]] "On fasting" 27b: "Why did they not fast on the day after the Sabbath? Rabbi Johanan said, because of the Notzrim"
 
* [[Taanit]] "On fasting" 27b: "Why did they not fast on the day after the Sabbath? Rabbi Johanan said, because of the Notzrim"
  
Samuel Klein (1909)<ref>Klein S. Beiträge zur Geographie und Geschichte Galiläas</ref> proposed that the passage in [[Gittin]] ("Documents") 57a, which is one of the most controversial possible references to [[Jesus in the Talmud]], may also have included reference to "Yesu ha Notzri" warning his followers, the "Notzrim", of his and their fate.<ref>Pritz, Nazarene Jewish Christianity, 95-102, who (like others) also includes Gittin 57a on the basis of an emendation suggested by Samuel Klein (Pritz, 107): </ref>
+
Samuel Klein (1909)<ref>Klein S. Beiträge zur Geographie und Geschichte Galiläas</ref> proposed that the passage in [[Gittin]] ("Documents") 57a, may also have included reference to "Yesu ha Notzri" warning his followers, the "Notzrim", of his and their fate.<ref>Pritz, Nazarene Jewish Christianity, 95-102, who (like others) also includes Gittin 57a on the basis of an emendation suggested by Samuel Klein (Pritz, 107): </ref>
  
An additional possible reference in the Tosefta where the text may have originally read ''Notzrim'' ("Christians") rather than ''Mitzrim'' ("Egyptians")<ref>Yaakov Y. Teppler, Susan Weingarten  Birkat haMinim: Jews and Christians in conflict in the ancient world 2007 p49 "The second is a little more problematic: "They said: He went to hear him from Kfar Sakhnia of the Egyptians [Mitzrim] to the west."'"* This should probably read Kfar Sakhnia of notzrim,' " as Kfar Sakhnia (or Sakhnin) is the arena for ..."</ref> is "They said: He went to hear him from Kfar Sakhnia<ref>Frankfurter judaistische Beiträge: 27 Gesellschaft zur Forderung Judaistischer Studien in Frankfurt am Main - 2000 "Kfar Sakhnia (or Sekhania) has been identified by some scholars with [[Sukhnin]] in Galilee."</ref> of the Egyptians [Mitzrim] to the west." where medical aid from a certain Jacob, or James, is avoided.<ref>Jeffrey L. Rubenstein Rabbinic stories 2002 p170 "The identity of Jesus' disciple Yaakov [=Jacob] of Kefar Sarnma or Kefar Sakhnia (A, H) is unknown. The first Toseftan anecdote takes the extreme position that it is better to die than to solicit medical help from a Christian (AC)."</ref>
+
An additional possible reference in the Tosefta where the text may have originally read ''Notzrim'' ("Christians") rather than ''Mitzrim'' ("Egyptians")<ref>Yaakov Y. Teppler, Susan Weingarten  Birkat haMinim: Jews and Christians in conflict in the ancient world 2007 p49 "The second is a little more problematic: "They said: He went to hear him from Kfar Sakhnia of the Egyptians [Mitzrim] to the west."'"* This should probably read Kfar Sakhnia of notzrim,' " as Kfar Sakhnia (or Sakhnin) is the arena for ..."</ref> is "They said: He went to hear him from Kfar Sakhnia<ref>Frankfurter judaistische Beiträge: 27 Gesellschaft zur Forderung Judaistischer Studien in Frankfurt am Main - 2000 "Kfar Sakhnia (or Sekhania) has been identified by some scholars with [[Sukhnin]] in Galilee."</ref> of the Egyptians [Mitzrim] to the west." where medical aid from a certain Jacob, or James, is avoided.<ref>Jeffrey L. Rubenstein Rabbinic stories 2002 p170 "The identity of Yeshu's disciple Yaakov [=Jacob] of Kefar Sarnma or Kefar Sakhnia (A, H) is unknown. The first Toseftan anecdote takes the extreme position that it is better to die than to solicit medical help from a Christian (AC)."</ref>
  
 
There are no [[Tannaitic]] references to "Notzrim" and few from the [[Amoraic]] period.<ref>Wilson: "Related strangers Jews and Christians, 70-170 C.E." 1981 p366 "There are no tannaitic references and few from the amoraic period. The one clear reference (b.Ta'an.27b) could refer to Christians in general, but might mean only "Jewish Christians". The fullest discussion is in Kimelman.</ref> References by [[Tannaim]] (70-200 CE) and [[Amoraim]] (230-500 CE) to "[[Minim]]" are much more common, leading some, such as [[R. Travers Herford]] (1903), to conclude that Minim in Talmud and Midrash generally refers to Jewish Christians.<ref>Herford ''Christianity in Talmud and Midrash'', 1903 p379  "The theory that the Minim are intended to designate Jewish Christians I regard as having been now conclusively proved. This may be otherwise expressed by saying that wherever the Talmud or the Midrash mentions Minim, the authors of the statement intend to refer to Jewish Christians"</ref>
 
There are no [[Tannaitic]] references to "Notzrim" and few from the [[Amoraic]] period.<ref>Wilson: "Related strangers Jews and Christians, 70-170 C.E." 1981 p366 "There are no tannaitic references and few from the amoraic period. The one clear reference (b.Ta'an.27b) could refer to Christians in general, but might mean only "Jewish Christians". The fullest discussion is in Kimelman.</ref> References by [[Tannaim]] (70-200 CE) and [[Amoraim]] (230-500 CE) to "[[Minim]]" are much more common, leading some, such as [[R. Travers Herford]] (1903), to conclude that Minim in Talmud and Midrash generally refers to Jewish Christians.<ref>Herford ''Christianity in Talmud and Midrash'', 1903 p379  "The theory that the Minim are intended to designate Jewish Christians I regard as having been now conclusively proved. This may be otherwise expressed by saying that wherever the Talmud or the Midrash mentions Minim, the authors of the statement intend to refer to Jewish Christians"</ref>
  
 
====Yeshu ha Notzri====
 
====Yeshu ha Notzri====
{{main|Jesus in the Talmud}}
+
The references to Notzrim in the Babylonian Talmud are related to the meaning and person of [[Yeshu Ha Notzri]] in the Talmud and [[Tosefta]].<ref>Yaakov Y. Teppler,Susan Weingarten Birkat haMinim: Jews and Christians in conflict in the ancient world p48</ref> This includes passages in the Babylonian Talmud such as Sanhedrin 107b which states "Yeshu haNotzri practiced magic and led Israel astray" though scholars such as Bock (2002) consider the historicity of the event described is questionable.<ref>Darrell L. Bock Studying the historical Jesus: a guide to sources and methods 2002 p230 Sanhedrin 107b, makes a similar claim, though it alludes to an event whose authenticity is questionable: One day he [R. Joshua] ... And a Master [another major rabbi] has said, “Yeshu haNotzri practiced magic and led Israel astray . ...</ref><ref>Primary source: [publication details needed since this text has been edited] Sanhedrin 107b: What of R. Joshua b. Perahjah? — When King [[Jannaeus|Jannai]] (104-78 B.C.) slew our Rabbis, R. Joshua b. Perahjah (with his student Yeshu) fled to Alexandria of Egypt. On the resumption of peace, Simeon b. Shetach sent to him: 'From me, the holy city, to thee, Alexandria of Egypt (my sister). My husband (the Rabbis) dwelleth within thee and I am desolate.' He arose, went, and found himself in a certain inn, where great honour was shewn him. 'How beautiful is this Acsania!' (can mean inn or female innkeeper) Thereupon (Yeshu) observed, 'Rabbi, her eyes are narrow.' 'Wretch,' he rebuked him, 'dost thou thus engage thyself.' He sounded four hundred trumpets and excommunicated him. He came before him many times pleading, 'Receive me!' But he would pay no heed to him. One day he was reciting the Shema', when Yeshu came before him. He intended to receive him and made a sign to him. He thinking that it was to repel him, went, put up a brick, and worshipped it. 'Repent,' said he to him. He replied, 'I have thus learned from thee: He who sins and causes others to sin is not afforded the means of repentance.' And a Master has said, 'Yeshu the Notzri practised magic and led Israel astray.' </ref> The Jerusalem Talmud contains other references to Yeshu such as "Yeshu ben Pantera,"<ref>Yaakov Y. Teppler,Susan Weingarten ''Birkat haMinim: Jews and Christians in conflict in the ancient world'' p48</ref> while the references using the term ''notzri'' are restricted to the Babylon Talmud.<ref>Graham Stanton, Guy G. Stroumsa ''Tolerance and intolerance in early Judaism and Christianity 1998 p256 "35 All these are from the Babylonian Talmud (Gemara): Sanhedrin 107b (twice), 103a, 43a (four times); Sola 47a;"</ref>  <ref>Joshua Efrón ''Studies on the Hasmonean period'' p156</ref>
The references to Notzrim in the Babylonian Talmud are related to the meaning and person of [[Yeshu Ha Notzri]] in the Talmud and [[Tosefta]].<ref>Yaakov Y. Teppler,Susan Weingarten Birkat haMinim: Jews and Christians in conflict in the ancient world p48</ref> This includes passages in the Babylonian Talmud such as Sanhedrin 107b which states "Yeshu haNotzri practiced magic and led Israel astray" though scholars such as Bock (2002) consider the historicity of the event described is questionable.<ref>Darrell L. Bock Studying the historical Jesus: a guide to sources and methods 2002 p230 Sanhedrin 107b, makes a similar claim, though it alludes to an event whose authenticity is questionable: One day he [R. Joshua] ... And a Master [another major rabbi] has said, “Yeshu haNotzri practiced magic and led Israel astray . ...</ref><ref>Primary source: [publication details needed since this text has been edited] Sanhedrin 107b: What of R. Joshua b. Perahjah? — When King [[Jannaeus|Jannai]] (104-78 B.C.) slew our Rabbis, R. Joshua b. Perahjah (with his student Yeshu) fled to Alexandria of Egypt. On the resumption of peace, Simeon b. Shetach sent to him: 'From me, the holy city, to thee, Alexandria of Egypt (my sister). My husband (the Rabbis) dwelleth within thee and I am desolate.' He arose, went, and found himself in a certain inn, where great honour was shewn him. 'How beautiful is this Acsania!' (can mean inn or female innkeeper) Thereupon (Yeshu) observed, 'Rabbi, her eyes are narrow.' 'Wretch,' he rebuked him, 'dost thou thus engage thyself.' He sounded four hundred trumpets and excommunicated him. He came before him many times pleading, 'Receive me!' But he would pay no heed to him. One day he was reciting the Shema', when Yeshu came before him. He intended to receive him and made a sign to him. He thinking that it was to repel him, went, put up a brick, and worshipped it. 'Repent,' said he to him. He replied, 'I have thus learned from thee: He who sins and causes others to sin is not afforded the means of repentance.' And a Master has said, 'Yeshu the Notzri practised magic and led Israel astray.' </ref> The Jerusalem Talmud contains other coded references to Jesus such as "Jesus ben Pantera,"<ref>Yaakov Y. Teppler,Susan Weingarten ''Birkat haMinim: Jews and Christians in conflict in the ancient world'' p48</ref> while the references using the term ''notzri'' are restricted to the Babylon Talmud.<ref>Graham Stanton, Guy G. Stroumsa ''Tolerance and intolerance in early Judaism and Christianity 1998 p256 "35 All these are from the Babylonian Talmud (Gemara): Sanhedrin 107b (twice), 103a, 43a (four times); Sola 47a;"</ref>  <ref>Joshua Efrón ''Studies on the Hasmonean period'' p156</ref> (See main article [[Jesus in the Talmud]] for further discussion).
 
  
 
===''Birkat haMinim'', "Curse on the Heretics"===
 
===''Birkat haMinim'', "Curse on the Heretics"===
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[[R. Travers Herford|Robert Herford]] (1903) concluded that ''minim'' in the Talmud and [[Midrash]] generally refers to [[Jewish Christians]].<ref>Herford ''Christianity in Talmud and Midrash'', 1903 p379 "The theory that the Minim are intended to designate Jewish Christians I regard as having been now conclusively proved. This may be otherwise expressed by saying that wherever the Talmud or the Midrash mentions Minim, the authors of the statement intend to refer to Jewish Christians"</ref>  
 
[[R. Travers Herford|Robert Herford]] (1903) concluded that ''minim'' in the Talmud and [[Midrash]] generally refers to [[Jewish Christians]].<ref>Herford ''Christianity in Talmud and Midrash'', 1903 p379 "The theory that the Minim are intended to designate Jewish Christians I regard as having been now conclusively proved. This may be otherwise expressed by saying that wherever the Talmud or the Midrash mentions Minim, the authors of the statement intend to refer to Jewish Christians"</ref>  
  
===''Toledot Yeshu'', "History of Jesus"===
+
===''Toledot Yeshu'', "History of Yeshu"===
 
{{main|Toledot Yeshu}}
 
{{main|Toledot Yeshu}}
The medieval rabbinical text ''[[Toledoth Yeshu]]'' is a polemical account of the origins of Christianity which connects the "notzrim" "watchmen" (Jeremiah 31:16) of Samaria. The ''Toledot Yeshu'' identifies the leader of the "notzrim"  during the reign of [[Alexander Jannaeus]] as a rebellious student mentioned in the [[Baraitas]] (traditions outside the Mishnah) as "[[Yeshu|Yeshu ha-Notzri]]".{{Citation needed|date=June 2011}} This is generally seen as a continuation of references to [[Jesus in the Talmud]]<ref>[[R. Travers Herford]], (1906), “Christianity in the Talmud and Midrash,” ''Princeton Theological Review'', 4:412-414.</ref> although the identification has been contested, as Yeshu ha-Notzri is depicted as living ''circa'' 100 BCE.<ref>{{cite web|url=http://mama.indstate.edu/users/nizrael/jesusrefutation.html|title=Refuting Missionaries|author=Hayyim ben Yehoshua|accessdate=2008-04-12}}</ref> According to the ''Toledot Yeshu'' the Notzrim flourished during the reign of the [[Hasmonean]] queen [[Salome Alexandra|Alexandra Helene Salome]] among [[Hellenized]] supporters of [[Rome]] in [[Judea]].<ref>Goldstein, M. Jesus in the Jewish Tradition, Macmillan 1950 (pp. 148-154 Toledot Y.S.W.)</ref>
+
The medieval rabbinical text ''[[Toledoth Yeshu]]'' is a polemical account of the origins of Christianity which connects the "notzrim" "watchmen" (Jeremiah 31:16) of Samaria. The ''Toledot Yeshu'' identifies the leader of the "notzrim"  during the reign of [[Alexander Jannaeus]] as a rebellious student mentioned in the [[Baraitas]] (traditions outside the Mishnah) as "[[Yeshu|Yeshu ha-Notzri]]".{{Citation needed|date=June 2011}} Yeshu ha-Notzri is depicted as living ''circa'' 100 BCE.<ref>{{cite web|url=http://mama.indstate.edu/users/nizrael/jesusrefutation.html|title=Refuting Missionaries|author=Hayyim ben Yehoshua|accessdate=2008-04-12}}</ref> According to the ''Toledot Yeshu'' the Notzrim flourished during the reign of the [[Hasmonean]] queen [[Salome Alexandra|Alexandra Helene Salome]] among [[Hellenized]] supporters of [[Rome]] in [[Judea]].<ref>Goldstein, M. Jesus in the Jewish Tradition, Macmillan 1950 (pp. 148-154 Toledot Y.S.W.)</ref>
  
 
===Medieval usage===
 
===Medieval usage===

Revision as of 19:19, 14 February 2021

Notzri plural Notzrim (נוצרים), is the modern Hebrew standard term for "Christian" and "Christians".[1] An alternative term, used to translate the Greek Christianoi in many translations of the New Testament into Hebrew, and distinguished from Meshiykhiyyim "Messianics" (משיחיים).[2]

Rabbinical tradition

The first Hebrew language mentions of Notzrim are in manuscripts of the Babylonian Talmud, these mentions are not found in the Jerusalem Talmud.[3]

Babylonian Talmud

Notzrim are not mentioned in older printed editions of the Talmud due to Christian censorship of Jewish presses.[4] Notzrim are clearly mentioned in Avodah Zarah 6a, Ta'anit 27b, and may be reconstructed in other texts such as Gittin 57a.[5]

  • Avodah Zarah ("foreign worship") 6a: "The Notzri day, according to the words of R. Ishmael, is forbidden for ever"[6]
  • Taanit "On fasting" 27b: "Why did they not fast on the day after the Sabbath? Rabbi Johanan said, because of the Notzrim"

Samuel Klein (1909)[7] proposed that the passage in Gittin ("Documents") 57a, may also have included reference to "Yesu ha Notzri" warning his followers, the "Notzrim", of his and their fate.[8]

An additional possible reference in the Tosefta where the text may have originally read Notzrim ("Christians") rather than Mitzrim ("Egyptians")[9] is "They said: He went to hear him from Kfar Sakhnia[10] of the Egyptians [Mitzrim] to the west." where medical aid from a certain Jacob, or James, is avoided.[11]

There are no Tannaitic references to "Notzrim" and few from the Amoraic period.[12] References by Tannaim (70-200 CE) and Amoraim (230-500 CE) to "Minim" are much more common, leading some, such as R. Travers Herford (1903), to conclude that Minim in Talmud and Midrash generally refers to Jewish Christians.[13]

Yeshu ha Notzri

The references to Notzrim in the Babylonian Talmud are related to the meaning and person of Yeshu Ha Notzri in the Talmud and Tosefta.[14] This includes passages in the Babylonian Talmud such as Sanhedrin 107b which states "Yeshu haNotzri practiced magic and led Israel astray" though scholars such as Bock (2002) consider the historicity of the event described is questionable.[15][16] The Jerusalem Talmud contains other references to Yeshu such as "Yeshu ben Pantera,"[17] while the references using the term notzri are restricted to the Babylon Talmud.[18] [19]

Birkat haMinim, "Curse on the Heretics"

Main article: Birkat haMinim

Two fragments of the Birkat haMinim ("Curse on the heretics") in copies of the Amidah found in the Cairo Geniza include notzrim in the malediction against minim.[20][21][22] Robert Herford (1903) concluded that minim in the Talmud and Midrash generally refers to Jewish Christians.[23]

Toledot Yeshu, "History of Yeshu"

Main article: Toledot Yeshu

The medieval rabbinical text Toledoth Yeshu is a polemical account of the origins of Christianity which connects the "notzrim" "watchmen" (Jeremiah 31:16) of Samaria. The Toledot Yeshu identifies the leader of the "notzrim" during the reign of Alexander Jannaeus as a rebellious student mentioned in the Baraitas (traditions outside the Mishnah) as "Yeshu ha-Notzri".{cite} Yeshu ha-Notzri is depicted as living circa 100 BCE.[24] According to the Toledot Yeshu the Notzrim flourished during the reign of the Hasmonean queen Alexandra Helene Salome among Hellenized supporters of Rome in Judea.[25]

Medieval usage

The term "Notzrim" continued to be used of "Christians" in the medieval period. Hasdai Crescas, one of the most influential Jewish philosophers in the last years of Muslim rule in Spain,[26] wrote a refutation of Christian principles in Catalan which survives as Sefer Bittul 'Iqqarei ha-Notzrim (Refutation of Christian Principles).[27]

Modern Hebrew usage

In Modern Hebrew, the word "Notzrim" (נוצרים) is the standard modern word for Christians, but Meshiykhiyyim ('משיחיים) is used by many Christians of themselves, as in the BFBS New Testament of Franz Delitzsch; 1 Peter 4:16 "Yet if any suffer as ha-Meshiykhiyyim (משיחיים), let them not be ashamed, but let them glorify God in that name."[28][29] In the Hebrew New Testament Tertullus' use of "Nazarenes" (Acts 24:5) is translated "Notzrim", and "Jesus of Nazareth" is translated "Yeshu ha Notzri".[30]

Possible relation to other groups

Pliny and the Nazerini (1st century BCE)

Pliny the Elder mentioned a people called the "Nazerini" in his Historia Naturalis (Book V,22).[31] Bernard Duborg (1987) connects Pliny's Nazerini with early Christians, and Dubourg dates Pliny's source between 30 and 20 BCE and, accounting for the lapse of time required for the installation in Syria of a sect born in Israel/Judea, suggests the presence of a Nasoraean current around 50 BCE.[32] Pliny the Elder indicates[33] that the Nazerini lived not far from Apamea, in Syria in a city called Bambyx, Hierapolis or Mabog. However it is generally thought that this people has no connection to either Tertullus' description of Paul, nor to the later 4th Century Nazarenes[34] Bizarrely{cite}, Pritz, following Dussaud, connects Pliny's 1st century BCE Nazerini, to the 9th century CE Nusairis.{cite}

Mandaeans

Main article: Mandaeans

The Mandaeans of Iraq use the term "Nasorean" in their history, the Haran Gawaitha, to describe their origins in, and migration from Jerusalem: "And sixty thousand Nasoreans abandoned the Sign of the Seven and entered the Median Hills, a place where we were free from domination by all other races."...[35]

Theories on the origins of the Mandaeans have varied widely. During the 19th Century Wilhelm Bousset, Richard Reitzenstein and Rudolf Bultmann argued that the Mandaeans were pre-Christian, as a parallel of Bultmann's theory that Gnosticism predated the Gospel of John.[36] Hans Lietzmann (1930) countered with the argument that all extant texts could be explained by a 7th Century exposure to, and conversion to, an oriental form of Christianity, taking on such Christian rituals as a Sunday Sabbath.

Scholars of Mandaeans considered them to be of pre-Christian origin, however no evidence for this is found prior to the second century.[37] They claim John the Baptist as a member (and onetime leader) of their sect; the River Jordan is a central feature of their doctrine of baptism.[38] However, in the 1960s the position of scholars of Mandaeism settled on an early Jerusalem, but not pre-Christian, origin.[39][40]

See also

References

  1. "Christian adj. n. נוצרי " (Notzri) The Oxford English-Hebrew Dictionary (9780198601722) 1999 p.69; The New Bantam-Megiddo Hebrew & English Dictionary, Dr. Sivan Reuven, Dr. Edward A. Levenston, 2009 p.50; Ben Yehuda's Hebrew Dictionary, 1940 reprint, p.450
  2. United Bible Societies Hebrew New Testament, 1997 printing, based on the BFBS New Testament of Franz Delitzsch: Acts 11:26, Acts 26:28, 1 Peter 4:16.
  3. Yaakov Y. Teppler, Susan Weingarten Birkat haMinim: Jews and Christians in conflict in the ancient world 2007 p48 "Only in a few places is the term notzrim mentioned, and they too are on the pages of the Babylonian Talmud. The only clear mention is as follows: The rabbis said: the people of the watch used to pray for their brothers' offering to be ..."
  4. Yaakov Y. Teppler,Susan Weingarten Birkat haMinim: Jews and Christians in conflict in the ancient world p48
  5. Graham Stanton, Guy G. Stroumsa Tolerance and intolerance in early Judaism and Christianity 1998 p256 "According to Pritz, Notzrim as such are explicitly mentioned only in Avodah Zarah 6a, Ta'anit 27b, and Gittin 57a. 36 The text is from Herford, Christianity in Talmud and Midrash, 171-2. 37 Herford, followed by Pritz, thinks the term in these two passages probably refers to catholic Christians."
  6. Christianity in Talmud and Midrash - Page 171 R. Travers Herford - 2007 "For R Tahlipha bar Abdimi said that Shemuel said: ' The Notzri day, according to the words of R. Ishmael, is forbidden for ever.' (59) b. Taan. 27b.— On the eve of Sabbath they did not fast, out of respect to the Sabbath "
  7. Klein S. Beiträge zur Geographie und Geschichte Galiläas
  8. Pritz, Nazarene Jewish Christianity, 95-102, who (like others) also includes Gittin 57a on the basis of an emendation suggested by Samuel Klein (Pritz, 107):
  9. Yaakov Y. Teppler, Susan Weingarten Birkat haMinim: Jews and Christians in conflict in the ancient world 2007 p49 "The second is a little more problematic: "They said: He went to hear him from Kfar Sakhnia of the Egyptians [Mitzrim] to the west."'"* This should probably read Kfar Sakhnia of notzrim,' " as Kfar Sakhnia (or Sakhnin) is the arena for ..."
  10. Frankfurter judaistische Beiträge: 27 Gesellschaft zur Forderung Judaistischer Studien in Frankfurt am Main - 2000 "Kfar Sakhnia (or Sekhania) has been identified by some scholars with Sukhnin in Galilee."
  11. Jeffrey L. Rubenstein Rabbinic stories 2002 p170 "The identity of Yeshu's disciple Yaakov [=Jacob] of Kefar Sarnma or Kefar Sakhnia (A, H) is unknown. The first Toseftan anecdote takes the extreme position that it is better to die than to solicit medical help from a Christian (AC)."
  12. Wilson: "Related strangers Jews and Christians, 70-170 C.E." 1981 p366 "There are no tannaitic references and few from the amoraic period. The one clear reference (b.Ta'an.27b) could refer to Christians in general, but might mean only "Jewish Christians". The fullest discussion is in Kimelman.
  13. Herford Christianity in Talmud and Midrash, 1903 p379 "The theory that the Minim are intended to designate Jewish Christians I regard as having been now conclusively proved. This may be otherwise expressed by saying that wherever the Talmud or the Midrash mentions Minim, the authors of the statement intend to refer to Jewish Christians"
  14. Yaakov Y. Teppler,Susan Weingarten Birkat haMinim: Jews and Christians in conflict in the ancient world p48
  15. Darrell L. Bock Studying the historical Jesus: a guide to sources and methods 2002 p230 Sanhedrin 107b, makes a similar claim, though it alludes to an event whose authenticity is questionable: One day he [R. Joshua] ... And a Master [another major rabbi] has said, “Yeshu haNotzri practiced magic and led Israel astray . ...
  16. Primary source: [publication details needed since this text has been edited] Sanhedrin 107b: What of R. Joshua b. Perahjah? — When King Jannai (104-78 B.C.) slew our Rabbis, R. Joshua b. Perahjah (with his student Yeshu) fled to Alexandria of Egypt. On the resumption of peace, Simeon b. Shetach sent to him: 'From me, the holy city, to thee, Alexandria of Egypt (my sister). My husband (the Rabbis) dwelleth within thee and I am desolate.' He arose, went, and found himself in a certain inn, where great honour was shewn him. 'How beautiful is this Acsania!' (can mean inn or female innkeeper) Thereupon (Yeshu) observed, 'Rabbi, her eyes are narrow.' 'Wretch,' he rebuked him, 'dost thou thus engage thyself.' He sounded four hundred trumpets and excommunicated him. He came before him many times pleading, 'Receive me!' But he would pay no heed to him. One day he was reciting the Shema', when Yeshu came before him. He intended to receive him and made a sign to him. He thinking that it was to repel him, went, put up a brick, and worshipped it. 'Repent,' said he to him. He replied, 'I have thus learned from thee: He who sins and causes others to sin is not afforded the means of repentance.' And a Master has said, 'Yeshu the Notzri practised magic and led Israel astray.'
  17. Yaakov Y. Teppler,Susan Weingarten Birkat haMinim: Jews and Christians in conflict in the ancient world p48
  18. Graham Stanton, Guy G. Stroumsa Tolerance and intolerance in early Judaism and Christianity 1998 p256 "35 All these are from the Babylonian Talmud (Gemara): Sanhedrin 107b (twice), 103a, 43a (four times); Sola 47a;"
  19. Joshua Efrón Studies on the Hasmonean period p156
  20. Birkat haMinim: Jews and Christians in conflict in the ancient world ed Yaakov Y. Teppler, Susan Weingarten
  21. A. J. M. Wedderburn A history of the first Christians 2004, Page 245 Cf. Maier, Zwischen den Testamenten, 288: he points out that the reference to the Notzrim is first found in medieval texts; also van der Horst, 'Birkat ha-minim'; SG Wilson, Strangers, 176-83. 8. JT Sanders, Schismatics ...
  22. Herman C. Waetjen The Gospel of the Beloved Disciple 2005 p142
  23. Herford Christianity in Talmud and Midrash, 1903 p379 "The theory that the Minim are intended to designate Jewish Christians I regard as having been now conclusively proved. This may be otherwise expressed by saying that wherever the Talmud or the Midrash mentions Minim, the authors of the statement intend to refer to Jewish Christians"
  24. {{#invoke:citation/CS1|citation |CitationClass=web }}
  25. Goldstein, M. Jesus in the Jewish Tradition, Macmillan 1950 (pp. 148-154 Toledot Y.S.W.)
  26. The Columbia History of Western Philosophy p204 ed. Richard H. Popkin, Stephen F. Brown, David Carr - 2005 "In the last century of Jewish life in Spain, the three most influential Jewish philosophers were without doubt Rabbi Hasdai Crescas (ca. 1340-1410/1411), Rabbi Joseph Albo (d. after 1433), and Rabbi Isaac Abrabanel (1437-1508)."
  27. History of Jewish Philosophy p551 ed. Daniel H. Frank, Oliver Leaman - 2004 "translation of Joseph ibn Shem Tov who entitled it Sefer Bittul 'Iqqarei ha-Notzrim (Refutation of Christian Principles)."
  28. BFBS Delitszch translation 1 Peter pdf
  29. example: The Christian Church, Jaffa Tel-Aviv website article in Hebrew יהודים משיחיים - יהודים או נוצרים?
  30. United Bible Societies Hebrew New Testament, 1997 printing, based on the BFBS New Testament of Franz Delitzsch: Acts 24:5
  31. Plinii naturalis historia: Libri I-VII ed. Francesco Della Corte - 1984 "Nunc interiora dicantur. Coele habet Apameam Marsya amne divisam a Nazerinorum tetrarchia, Bambycen quae alio nomine ... In Cele si trova Apamea, divisa dalla tetrarchia dei Nazerini dal fiume Marsia, Bambice, che con altro nome..."
  32. B. Dubourg, L'Invention de Jesus, Gallimard Paris 1987, II, p. 157.
  33. Pliny the Elder, Natural Histories Book V, recopying reports drafted by Marcus Agrippa on the orders of Emperor Octavian Augustus Caesar.
  34. Ray Pritz Nazarene Jewish Christianity: from the end of the New Testament 1988 p17 Pliny's Nazerini - While treating the name of the sect, we may deal here with a short notice by Pliny the Elder which has caused some confusion among scholars. .... Can Pliny's Nazerini be early Christians? The answer depends very much on the identification of his sources, and on this basis the answer must be an unequivocal No. It is generally acknowledged that Pliny drew heavily on official records and most likely on those drawn up for Augustus by Marcus Agrippa (d. 12 BC).[31] Jones has shown that this survey was accomplished between 30 and 20 BC [32] Any connection between the Nazerini and the Nazareni must, therefore, be ruled out, and we must not attempt to line this up with Epiphanius' Nazoraioi. [33]"
  35. Karen L. King What is Gnosticism? 2005 Page 140
  36. Edwin M. Yamauchi Gnostic ethics and Mandaean origins 2004 - Page 8 "C. The Age of the Mandaean Sect Against the claims of Reitzenstein and Bultmann that the Mandaeans dated to the pre-Christian period"
  37. Etudes mithriaques 1978 p545 Jacques Duchesne-Guillemin "The conviction of the leading Mandaean scholars — E. S. Drower, Kurt Rudolph, Rudolph Macuch — that Mandaeanism had a pre-Christian origin rests largely upon the subjective evaluation of parallels between Mandaean texts and the Gospel of John."
  38. Drower, Introduction, p. xiv
  39. King "Many specialists in Mandaean studies still argue for an early Western origin for Mandaeanism, preeminent among them Rudolf Macuch, Lady Drower, Kurt Rudolph, and Lupieri, but they generally reject a pre-Christian date and argue for great circumspection in using Mandaean texts to explain the genesis of New Testament literature.91 "
  40. Edmondo Lupieri The Mandaeans: the last gnostics 2002

Further reading

  • Drower, E. S., The Secret Adam: A Study of Nasoraean Gnosis, Clarendon Press, Oxford (1960)
  • The Ante-Nicene Fathers (1986 American Edition), vol. viii, Wm. B. Eerdmans Publ. Co., Grand Rapids, Michigan.

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