* [[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>

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~~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>

====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 ~~coded~~ references to ~~Jesus~~ Yeshu such as "~~Jesus~~ 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> ~~(See main article [[Jesus in the Talmud]] for further discussion).~~

===''Birkat haMinim'', "Curse on the Heretics"===

[[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~~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>

===Medieval usage===

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