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Jesus in the Talmud

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The Torah Teacher 49liest evidence of this motif. 38 There, it is not directed, however, aga<strong>in</strong>st<strong>Jesus</strong> himself but aga<strong>in</strong>st his followers. We will see that this particular variationtallies with <strong>the</strong> fragments of anti-Christian polemics quoted by earlyChristian authors of <strong>the</strong> second century C.E. 39 In any case, this strand of<strong>the</strong> Eliezer story is very close to what was perceived as <strong>the</strong> historical realityof <strong>the</strong> emerg<strong>in</strong>g Jewish Christianity.(2) The second strand—aptly emphasized by Boyar<strong>in</strong>, follow<strong>in</strong>g Lieberman40 and Guttmann 41 —is more <strong>in</strong>direct and becomes obvious only whenwe have a closer look at <strong>the</strong> rabb<strong>in</strong>ic persona of R. Eliezer b. Hyrkanos.R. Eliezer is famous for his clash with his rabb<strong>in</strong>ic colleagues regard<strong>in</strong>g acomplicated but relatively m<strong>in</strong>or halakhic question, <strong>the</strong> structure of <strong>the</strong>Akhnai oven. When his colleagues disapprove of his argument, he resortsto some “unorthodox” methods:It has been taught: On that day R. Eliezer used every imag<strong>in</strong>able argument,but <strong>the</strong>y [his colleagues] did not accept <strong>the</strong>m from him.He said to <strong>the</strong>m: “If <strong>the</strong> Halakha agrees with me, let this carobtreeprove it!” [Whereupon] <strong>the</strong> carob-tree was uprooted from itsplace a hundred cubits—o<strong>the</strong>rs report, four hundred cubits. They retorted:“No proof can be brought from a carob-tree!”Aga<strong>in</strong> he said to <strong>the</strong>m: “If <strong>the</strong> Halakha agrees with me, let <strong>the</strong>stream of water prove it!” [Whereupon] <strong>the</strong> stream of water flowedbackwards. They retorted: “No proof can be brought from a streamof water!”Aga<strong>in</strong> he said to <strong>the</strong>m: “If <strong>the</strong> Halakha agrees with me, let <strong>the</strong>walls of <strong>the</strong> schoolhouse prove it!” [Whereupon] <strong>the</strong> walls of <strong>the</strong>schoolhouse <strong>in</strong>cl<strong>in</strong>ed to fall. But R. Yehoshua rebuked <strong>the</strong>m, say<strong>in</strong>g:“When <strong>the</strong> scholars are engaged <strong>in</strong> a halakhic dispute, what haveyou to <strong>in</strong>terfere?” Hence <strong>the</strong>y did not fall, <strong>in</strong> honor of R. Yehoshua,nor did <strong>the</strong>y resume <strong>the</strong> upright, <strong>in</strong> honor of R. Eliezer; and <strong>the</strong>y arestill stand<strong>in</strong>g thus <strong>in</strong>cl<strong>in</strong>ed.Aga<strong>in</strong> he said to <strong>the</strong>m: “If <strong>the</strong> Halakha agrees with me, let it beproved from heaven!” [Whereupon] a heavenly voice (bat qol) criedout: “Why do you dispute with R. Eliezer—because <strong>in</strong> all matters<strong>the</strong> Halakha agrees with him!” [Whereupon] R. Yehoshua arose andsaid: “She [<strong>the</strong> Torah] is not <strong>in</strong> heaven” (Deut. 30:12). What does it

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