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Dan Kohanski

Troublesome for Jews:

Belief in Jesus as the messiah after he had died

Steve Campbell, author of Historical Accuracy

Jesus is the Messiah/Savior of Judaism by utterly devastating Judaism with his take on his last Passover meal.

a) The Biblical Jesus led people astray from Yom Kippur. God forgives. People forgive each other (brothers forgive each other, a multiple of times). Forgive each other, memorialized in Mozart’s Marriage of Figaro, Contessa, a wife, forgives husband who isn’t as forgiving).

b) The Biblical Paul and the Biblical Jesus gave us the metaphor of cannibalism and in the gospel of John, this meal is pushed beyond metaphor (For my flesh is real food and my blood is real drink. … From this time many of his disciples turned back and no longer followed him). “Any Israelite or any alien living among them who eats any blood–I will set My face against that person who eats blood and will cut him off from his people. I have given the blood to you to make atonement for yourselves on the altar [not human sacrifice].” Leviticus 17: 10-11

See Ps 27: 8, 106: 38, Jer 19:3-9, Deut 28: 49-57, Lam 4:10

Dan, how could you leave that out?
Does that call for more than indifference?

Steefen said
Stephen Campbell [Steve Campbell, author of Historical Accuracy]:

There was also Jewish hatred of Jesus, for example, the Babylonian Talmud says Jesus was punished in hell.

I read that in a book I bought from amazon: Jesus in the Talmud

by Peter Schafer

Winner of the 2007 Distinguished Achievement Award from the Andrew W. Mellon Foundation

published by Princeton University Press.

I left a 3-star review.

Dr. Eli Lizorkin-Eyzenberg / Israel Institute of Biblical Studies:

Scattered throughout the Talmud … can be found quite a few references to Jesus–and they’re not flattering. Schafer examines how rabbis of the Talmud read, understood and used the New Testament Jesus narrative to assert, ultimately, Judaism’s superiority over Christianity. … Schafer contends that these stories betray a remarkable familiarity with the Gospels–especially Matthew and John–and represent a deliberate and sophisticated anti-Christian polemic. He carefully distinguishes between Babylonian and Palestinian sources, arguing that the rabbis’ proud and self-confident counter message to that of the evangelists was possible only in the unique historical setting of Persian Babylonia, in a Jewish community that lived in relative freedom. The same could not be said of Roman and Byzantine Palestine, where the Christians aggressively consolidated their political power.

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dankoh [Dan Kohanski]
The Talmud – the Gemara section of it – is a record of discussions among the rabbis in Tiberius (the Jerusalem or Palestinian Talmud) and in the academies of Sura and Pembeditha (the Babylonian Talmud), in each case between c. 200 and 500 CE. By that time, it was evident to them that Christianity posed a threat through its insistence on supersession – the idea that Christianity had superseded Judaism and therefore Judaism was no longer legitimate. So it’s understandable that they would take a few moments to mock Jesus. They didn’t spend a lot of time on him, however.