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Jesus in the Talmud

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44 Chapter 4These [accusers] err with regard to <strong>the</strong>se matters, <strong>the</strong>refore: dimissus:you are acquitted!” 19 Interpreted this way, <strong>the</strong> Roman governor acquitsR. Eliezer of participat<strong>in</strong>g <strong>in</strong> a forbidden meal (symposium), ei<strong>the</strong>r aChristian agape or some k<strong>in</strong>d of orgiastic cult (Bacchanalia) or both because<strong>the</strong> Christian meal could easily be misunderstood as a mysteriousand conspiratorial cult with orgiastic rites. 20 The heresy (m<strong>in</strong>ut) of whichhe was accused by some anonymous <strong>in</strong>formers could <strong>the</strong>refore have beenmembership <strong>in</strong> a forbidden cult/Christianity, a serious accusation demand<strong>in</strong>g<strong>the</strong> <strong>in</strong>tervention of <strong>the</strong> Roman authorities.If this was <strong>in</strong>deed <strong>the</strong> case, noth<strong>in</strong>g <strong>in</strong> <strong>the</strong> supposedly heretical teach<strong>in</strong>gthat R. Eliezer hears from Jacob <strong>in</strong> <strong>the</strong> name of <strong>Jesus</strong> (ben Pandera)and enjoys so much supports such an accusation. Let us have a closerlook at <strong>the</strong> version <strong>in</strong> Qohelet Rabba, which is more detailed and morecoherent. There, Jacob—<strong>in</strong> <strong>the</strong> name of <strong>Jesus</strong>—argues as follows: 21[Jacob:] “It is written <strong>in</strong> your Torah: You shall not br<strong>in</strong>g <strong>the</strong> hire of aharlot or <strong>the</strong> pay of a dog 22 <strong>in</strong>to <strong>the</strong> house of <strong>the</strong> Lord, your God [<strong>in</strong>payment] for any vow [for both of <strong>the</strong>se are abhorrent to <strong>the</strong> Lord,your God] (Deut. 23:19). What is to be done with <strong>the</strong>m (<strong>the</strong> money)?”I [R. Eliezer] told him: “They are prohibited [for every use].”He [Jacob] said to me: “They are prohibited as an offer<strong>in</strong>g, but itis permissible to dispose of <strong>the</strong>m.”I answered: “In that case, what is to be done with <strong>the</strong>m?”He said to me: “Let bath-houses and privies be made with <strong>the</strong>m.”I answered: “You have well spoken because [this particular] Halakha23 escaped my memory for <strong>the</strong> moment.”When he saw that I acknowledged his words, he said to me: “Thussaid So-and-so (ploni): From filth <strong>the</strong>y came and to filth shall <strong>the</strong>y goout (= on filth <strong>the</strong>y should be expended), as it is said: For from <strong>the</strong>hire of a harlot was it ga<strong>the</strong>red, and to <strong>the</strong> hire of a harlot shall it return(Mic. 1:7)—Let <strong>the</strong>m be spent on privies for <strong>the</strong> public!”This [<strong>in</strong>terpretation] pleased me, and on that account I was arrestedfor heresy (m<strong>in</strong>ut).This is a well argued and perfectly acceptable Halakha: The Bible prohibitsthat money ga<strong>in</strong>ed from prostitution 24 may be used to buy an offer<strong>in</strong>g

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