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Jesus in the Talmud

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92 Chapter 8It is certa<strong>in</strong>ly possible that our Bavli story refers to this particular NewTestament discussion with <strong>the</strong> Pharisees. I would like, however, to go astep fur<strong>the</strong>r and put up for discussion an (admittedly ra<strong>the</strong>r speculative)<strong>in</strong>terpretation that focuses on <strong>the</strong> accusation of blasphemy and idolatry,<strong>in</strong> close parallel to Titus and Balaam (<strong>Jesus</strong>’ attack on <strong>the</strong> rabb<strong>in</strong>ic puritylaws can hardly be understood as blasphemy and idolatry). Let us lookaga<strong>in</strong> at <strong>the</strong> analogy to Balaam. Semen, <strong>in</strong> Balaam’s case, is what sexual<strong>in</strong>tercourse produces. Similarly, excrement is what eat<strong>in</strong>g produces:everyone who eats produces excrement. Balaam <strong>in</strong>cited Israel to sexualorgies—and hence is punished by sitt<strong>in</strong>g <strong>in</strong> semen. <strong>Jesus</strong> <strong>in</strong>cited Israel toeat<strong>in</strong>g—and hence is punished by sitt<strong>in</strong>g <strong>in</strong> what eat<strong>in</strong>g produces: excrement.And what is <strong>the</strong> “eat<strong>in</strong>g” that <strong>Jesus</strong> imposed upon his followers?No less a food than himself—his flesh and blood. 32 As he has told his disciplesdur<strong>in</strong>g <strong>the</strong> Last Supper:(26) While <strong>the</strong>y were eat<strong>in</strong>g, <strong>Jesus</strong> took a loaf of bread, and afterbless<strong>in</strong>g it he broke it, gave it to <strong>the</strong> disciples, and said: “Take, eat;this is my body.” (27) Then he took a cup, and after giv<strong>in</strong>g thanks hegave it to <strong>the</strong>m, say<strong>in</strong>g: “Dr<strong>in</strong>k from it, all of you; (28) for this is myblood of <strong>the</strong> (new) covenant, which is poured out for many for <strong>the</strong>forgiveness of s<strong>in</strong>s.” 33What we have, <strong>the</strong>n, <strong>in</strong> our Bavli narrative is a devastat<strong>in</strong>g and quite maliciouspolemic aga<strong>in</strong>st <strong>the</strong> Gospels’ message of <strong>Jesus</strong>’ claim that whoeverfollows him and, literally, eats him becomes a member of <strong>the</strong> newcovenant that superseded <strong>the</strong> old covenant with <strong>the</strong> Jews. How early <strong>the</strong>Eucharist was understood realistically as consum<strong>in</strong>g <strong>the</strong> flesh and bloodof <strong>Jesus</strong> is controversial, but it seems as if already Ignatius of Antioch(martyred soon after 110 C.E.?) attacks heretics who do not accept thisview. 34 More important, <strong>the</strong> Gospel of John (composed around 100 C.E.)provides us with a discussion between <strong>Jesus</strong> and <strong>the</strong> Jews about preciselythis problem of how to understand <strong>the</strong> eat<strong>in</strong>g of <strong>Jesus</strong>’ flesh: 35(48) “I am <strong>the</strong> bread of life. (49) Your ancestors ate <strong>the</strong> manna <strong>in</strong> <strong>the</strong>wilderness, and <strong>the</strong>y died. (50) This is <strong>the</strong> bread that comes downfrom heaven, so that one may eat of it and not die. (51) I am <strong>the</strong> liv-

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