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This article is about references to the name Yeshu in classical Jewish rabbinic literature. For details of specific owners of the name, see Yeshu (disambiguation)
Yeshu and slight variations such as Jeshu or Yeishu is the name of a person or persons in various works of classical Jewish rabbinic literature, including the two Talmuds (redacted roughly before 600 CE) and the classical midrash literature (written between 200 CE to 700 CE.)
The name Yeshu is generally believed to be an acronym for the Hebrew expression yemach shemo vezichro, meaning "May his name and memory be obliterated", a term used for those guilty of enticing Jews to idolatry. This name is similar to, and may be a wordplay on, Yeshua, which is believed by many to have been the Aramaic or Hebrew name of Jesus, the central figure of Christianity.
Due to this fact, along with the occurrence in one manuscript of the appelation Ha-Notzri, which resembles Nazarene, and some similarities between the stories of the two figures, some or many of the references to Yeshu have been traditionally understood to refer to the Jesus of Christianity.
The question has historically been a delicate one because Yeshu is portrayed in a negative light; negative portrayals of Jesus in Jewish literature might incite, or be used as an excuse for, anti-semitism among some Christians. Furthermore, the stories of Yeshu have been used both as proof of a historical Jesus and to discredit Christianity by claiming that Jesus is a myth based on confused memories of various individuals. However, scholars disagree about whether there is a connection between Yeshu and Jesus.
The primary references to Yeshu are the uncensored Babylonian Talmud and the Tosefta. No known manuscript of the Jerusalem Talmud makes mention of the name although one translation (Herford) has added it to Avodah Zarah 2:2 to align it with similar text of Chullin 2:22 in the Tosefta. All later usages of the term Yeshu are derived from these primary references.
In all cases the references are to individuals associated with acts or behaviour that are seen as leading Jews away from Judaism to paganism. This is consistent with the Rabbinical explanation that the term is not a name but the acronym yemach shemo vezichro used in place of the real names of individuals guilty of such sins who are deemed not worthy of being remembered in history. Indeed the name does not correspond to any known Hebrew root and moreover no other individuals have ever born this name in Jewish history, while the usage of the expression yemach shemo vezichro and its acronym were widely used in Jewish writings.
In Chullin 2:22-24 a man named Jacob from the town of Sichnin is mentioned who performed healing in the name of a certain Yeshu. Jacob is associated with minuth, a Talmudic term (sometimes translated heresy or apostacy) used for one who followed a mixture of Judaism and paganism of the kind that existed in the Hellenistic and Roman periods. The event occurs in the second century CE at the time of Rabbi Akiva. Jacob says that he was taught by Yeshu.
In Avodah Zarah 16b,17a, the anecdote about Jacob from the town of Sichnin (Sechania in Aramaic) from the Tosefta is mentioned and he is described as a follower of Yeshu.
In Sanhedrin 43a, the execution of a certain Yeshu for sorcery, and enticing others to apostasy, is mentioned. Because of his connections with the government a town crier was sent to call for witnesses in his favour for forty days before his execution. No one came forth and in the end he was stoned and hung on the Eve of Passover. Sanhedrin 43a also mentions that a certain Yeshu (possibly intended to be the one it mentions earlier) had gathered five disciples Matai, Nekai, Netzer, Buni, and Todah who were executed.
Sanhedrin 103a and Berachot 17b, talk about a Yeshu who burns his food in public, possibly a reference to pagan sacrifices.
In Sanhedrin 107b and Sotah 47a a Yeshu is mentioned as a student of Joshua Ben Perachiah who was sent away for judging a woman by her physical appearance. (This happened during their period of refuge in Egypt during the Pharisee persecutions 88-76 BCE ordered by Jannaeus Alexander . The incident is also mentioned in the Jerusalem Talmud in Chagigah 2:2 but there the person in question is not given any name.) After several returns for forgiveness he mistook Perachiah's signal to wait a moment as a signal of final rejection, and so he turned to idolatry (described by the euphemism "worshipping a brick"). A quote from the Mishnaic era is given in which it is explained that Yeshu practised black magic, deceived and led Israel astray. This quote is seen by some as an explanation in general for the designation Yeshu.
In the Munich manuscript of the Talmud (1342 CE), the appelation Ha-Notzri is added to this last mention of Yeshu. The term Yeshu Ha-Notzri is already found in the (uncensored) Maimonides Hilchos Melachim 11:4 where the reference has a strong similarity to Jesus. With the conventional vowelization this word literally means the watchman but its original intended meaning is unclear.
After the date of the Munich manuscript, it became the standard Hebrew word for Christian and Yeshu Ha-Notzri became the conventional rendition of Jesus the Nazarene in Hebrew. However, the addition in the Munich manuscript is considered far too late to have any authority. The term is not found in four other early manuscripts. Herford's translation takes liberty and not only translates Ha-Notzri as Nazarene but appends it to other occurrences.
In the Florence manuscript of the Talmud (1177 CE) an addition is made to Sanhedrin 43a saying that Yeshu was hung on the eve of the Sabbath. This is not found in the other manuscripts and as with the addition to the Munich manuscript it is considered too late to have authority.
In the Tosefta reference to Yeshu, the title ben-Pandera (son of Pandera) is added after the name. The surname Pandera is not known from any graves or inscriptions, but the surname Pantera (the Latin form of Pantheras, literally meaning Panther), is unusual but not unknown. A first century tombstone in Bingerbrück, Germany has an inscription which reads: "Tiberius Julius Abdes Pantera of Sidon, aged 62, a soldier of 40 years' service, of the 1st cohort of archers, lies here".
Still, the names are not identical, as the Hebrew d (dalet) does not correspond to the Greek th (theta); comparison with other Greek words transliterated into Hebrew indicates that any original Greek would have had a delta as its third consonant, not theta as in "Pantheras". However, some point out that a variant spelling of Pandera in Hebrew is found in certain places using a hard t (tet) which can correspond to the Latin t; others regard the variant spelling as a copyist error or an alternative method of representing the Greek d (delta).
Some consider Pandera not as a real name but instead as a generic name for a betrayer. Robert Eisler notes that in the IliadThe Iliad is, alongside The Odyssey one of the two major Greek epic poems traditionally attributed to Homer, a blind Ionian poet. The Iliad and the Odyssey were considered by Greeks of the classical age and after as the most important works in Ancient Gre, Pandaros betrays the Greeks by hurling a lance at Menelaus thus breaking an armistice confirmed by solemn oath, and speculates that his name came to be used in a manner similar to the use of the name Benedict ArnoldBenedict Arnold, V ( January 14, 1741 June 14, 1801) was a Continental Army and British military leader. As a general in the Continental Army during the American Revolutionary War, Arnold became well known when he left the Continental forces to rejoin the today. It was borrowed by Hebrew in the form Pandera and is also found in Midrash. The term "son of Pandera" may therefore be not a patronymic but rather a designation of a class of person, similar to the expression son of BelialBelial in Judaism In Judaism Belial has been identified with Satan. He is considered the father of idolatrous nations under the name of Belhor, and the uncircumcised Heathens are considered the sons of Belial ( Jubilees). He also is the evilest being from.
In 178 CE, the pagan writer CelsusFor other persons named Celsus, see Celsus (disambiguation). Celsus was a 2nd century opponent of Christianity, known to us mainly through the reputation of his literary work, The True Word (or Account), almost entirely excerpted by Origen in his Contra C, in a polemic against Christianity, claimed that he had heard from a Jew that Mary had been divorced by her husband after having an affair with a Roman soldier name Pantheras who was the real father of Jesus. The similarity between Pantheras and Pandera as well as the detail of the lover being a Roman soldier, suggests that Celsus' claim has its origins in material later incorporated in the Talmud. But whereas the Talmud presents separate anecdotes, in Celsus' version they are conflated. The Toledot Yeshu narratives similarly conflate the various anecdotes, and this may be the source for the later common Jewish description of Jesus as Yeshu ben Pandera.
According to EpiphaniusEpiphanius refers to several early Christian scholars and priests. Epiphanius of Salamis (also called Epiphanius of Cyprus # Epiphanius of Constantinople # Epiphanius Scholasticus., the Christian apologist OrigenOrigen was a Christian scholar and theologian and one of the most distinguished of the Fathers of the early Christian Church. He was born about 182, probably at Alexandria, and died at Caesarea not later than 251. Life Early training His full name was app wrote (c. 248 CE) (in response to Celsus' claim) that Pantheras was the patronymic of Joseph the husband of Mary on account of his father, Jacob, being called Panther. An alternative claim was made in the Teaching of Jacob (634 CE) where Panther is said to be the grandfather of Mary.
Another title found in the Tosefta and Talmud is ben-Stada (son of Stada). This title is never applied to Yeshu. However in Shabbat 104b and Sanhedrin 67a in the Babylonian Talmud, a passage is found that some have interpreted as equating ben-Pandera with ben-Stada. The passage is in the form a Talmudic debate in which various voices make statements, each refuting the previous statement. In such debates the various statements and their refuations are often of a Midrashic nature, sometimes incorporating subtle humour and should not always be taken at face value. The purpose of the passage is to arrive at a Midrashic meaning for the term Stada.
Shabbat 104b relates that a ben-Stada brought magic from Egypt in incisions in his flesh. Sanhedrin 67a relates that a ben-Stada was caught by hidden observers and hung in the town of Lod on the Eve of Passover. The debate then follows. It begins by asking if this was not ben-Pandera rather than ben-Stada. This is refuted by the claim that it is both, his mother's husband was Stada but her lover was Pandera. This is countered with the claim the husband was Pappos ben Yehuda (a second century figure elsewhere remembered as having locked up his unfaithful wife) and that the mother was named Stada. This is then refuted by the claim that the mother was named Miriam, the dresser of women's hair, but that she had gone astray from her husband (a Miriam the daughter of Bilgah, is mentioned elsewhere as having had an affair with a Roman soldier). In Aramaic, "gone astray" is satat da, thus a Midrashic meaning for the term Stada is obtained. Real historical relationships between the figures mentioned cannot be inferred due to the Midrashic nature of the debate. Pappos and Miriam might have been introduced simply as a result of their being remembered in connection with a theme of a woman having gone astray.
The character of Miriam the dresser of woman's hair is of interest. (Her name is also mentioned briefly in Chagigah 4b in the Babylonian Talmud where it is used together with Miriam the teacher of children simply as an arbitrary choice of names in illustrating a point.) Some suggest that the expression "dresser of women's hair" is a euphemism for a woman of ill repute. The original Aramiac for her name is Miriam megadela neshaya in which many see Mary Magdalene. Some have thus identified her with Mary Magdalene while others are more cautious merely suggesting dresser of women's hair as a possible meaning of Magdalene alternate to the traditional understanding of the name as a toponymic surname.
The literal meaning of the term Stada is no longer known. It does not correspond to any known name, suggesting that son of Stada might also be a designation of a class of individual rather an a patronymic, or perhaps an invented title like that of the Jewish general Bar Kochba (son of the star). The only known parallel to the term is found in the aprocyphal Christian text the Acts of Peter where the villain Simon Magus describes himself as `uios `o stadios - the son who remains standing. The Toledot Yeshu narratives combine elements from the Talmud about ben-Stada with elements about Simon Magus suggesting that there is indeed a connection. As a result of the difficulty in understanding the name some attempt to explain it by focusing on variant spellings in certain manuscripts containing an r (resh) instead of the d (dalet), however these variants are generally regarded as copyist errors.
Toledot Yeshu literally "Generations of Yeshu", is the title of several mediaeval manuscripts containing legends and folktales concerning "Yeshu". These manuscripts are not part of rabbinic literature and are not considered canonical or normative.
There is no one authoritative Toledot Yeshu story; various medieval versions existed that differ in attitudes towards the central characters and in story details; it is considered unlikely that any one person wrote it. Each version seems to be from a different set of storytellers. Storypoints common to all versions:
In the more developed versions of the narrative, the story contains other motifs. Many details were added, secondary characters were developed, and the story became a romance about the tragic fate of a young man mistaken in his ways.
The Toledot Yeshu stories generally show a confounding of the Talmud accounts of the individuals titled Yeshu, ben-Stada and ben-Pandera, with Gospel elements about Jesus and even Christian legends regarding Simon Magus, all conflated into a single character called Yeshu. The stories typically understand the name Yeshu to be the acronym yemach shemo vezichro but justify its usage by claiming that it is wordplay on his real name Joshua.
Although the Toledot Yeshu stories seem to identify Yeshu with Jesus they are much later than the primary references in the Talmud and Tosefta upon which they are based and cannot be used to infer that the writers of the Talmuds intended Yeshu to mean Jesus.
Many Jews and Christians have traditionally assumed that the term Yeshu in the Talmud and Tosefta refers to Jesus. Since at least the 12th century the standard Hebrew name for Jesus has been Yeshu. As well, according to articles in The Jewish Encyclopedia (1906), by professor of Hebrew literature Joseph Dan in the Encyclopedia Judaica (1972), and the Encyclopedia Hebraica (Israel) many of the stories about Yeshu in rabbinic literature are understood to be about the Christian Jesus. This is also the view of Steven Bayme , the American Jewish Committee’s director of Contemporary Jewish Life, and Dr. David Kraemer, professor of Talmud and rabbinics at the Jewish Theological Seminary and R. Travers-Herford, author of Christianity in Talmud and Midrash.
The argument that Yeshu is the Christian Jesus is based on the observation that the name Yeshu, is similar to Yeshua, which is often believed to be the Aramaic or Hebrew name of Jesus. Like Jesus (according to the Gospel of John), Yeshu was executed on the Eve of Passover. The Florence manuscript says in addition that this was the Eve of the Sabbath. The term Notzri used in the Munich manuscript resembles Nazarene.
Some see the Greek for virgin parthenos in the word "Pandera", and others see the names of Jesus' disciples amongst the five disciples of Yeshu; principally Matai and Todah as Matthew and Thaddaeus, though some have gone further and see the names John and Andrew in Buni and Netzer.
Critics of the identification of Yeshu with Jesus point to inconsistencies between the Talmudic references to Yeshu and ben-Stada and the stories about Jesus in the New Testament. The oppression by King Janneus mentioned in the Talmud occurred about 87 BCE, which would put the events of the story about a century before Jesus. The Yeshu who taught Jacob of Sichnin would have lived a century after Jesus. The forty day waiting period before execution is absent from the Christian tradition about Jesus. Jesus was crucified not stoned. Jesus was executed in Jerusalem not Lod. Jesus did not burn his food in public or make incisions in his flesh. Already in the 13th century, Jehiel ben Joseph of Paris wrote that the Yeshu in rabbinic literature was a the disciple of Joshua ben Perachiah, and not to be confused with Jesus the Nazarene (Vikkuah Rabbenu Yehiel mi-Paris) Nahmanides too makes this point. In addition, the information sited from the Munich and Florence manuscripts in support of the identification are late comments written centuries after the original redaction of the Talmud.
The resemblance of the name Yeshu to Yeshua which some assume to be the original Hebrew or Aramaic for Jesus, is of questionable importance, the latter name contains a gutteral consonant at the end in the original Hebrew forming part of the root of the name. This consonant is absent from Yeshu. Moreover Yeshua (Jeshua in English) is unlikely to be the original form of Jesus. In the Septuagint and Greek language Jewish texts such as the writings of Josephus and Philo of Alexandria, Jesus is the standard Greek translation of the common Hebrew name Yehoshua (Joshua), Greek having lost the h sound. Yeshua on the other hand is a shortened form of Yehoshua peculiar to the dialect spoken at the time of Ezra and Nehemiah and is not attested in other periods.
As well there are significant phonetic difficulties in finding parthenos in the epithet son of Pandera, and this ignores the understandable Hebrew meaning of betrayer. Regarding the names of the disciples, the accepted origins of Matthew and Thaddaeus are Matithyahu and Thaddai, not Matai and Todah, and the identification of John and Andrew with Buni and Netzer is not considered tenable by linguists.
Travers-Herford and others caution that not all mentions of Yeshu refer to the Christian Jesus. Rabbi David Rosen, American Jewish Committee director of interreligious affairs, and Rabbi Adin Steinsaltz, author of a prominent new Talmud commentary, hold that most or all mentions of Yeshu are probably not to the Christian Jesus. Furthermore, many critical historical scholars hold that for a variety of reasons, early Christianity was simply one of many factions competing with rabbinical Judaism, and the early sages of the Talmud paid no special attention to Jesus or Christianity.
To explain the lack of references to Jesus, it has also been argued that
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