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Jesus in the Talmud

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Notes to Introduction 14713. Herford, Christianity <strong>in</strong> <strong>Talmud</strong> and Midrash, pp. 344ff. (see <strong>in</strong> particularp. 347: although <strong>the</strong> historical <strong>Jesus</strong> is def<strong>in</strong>itely referred to <strong>in</strong> talmudic literature,“it is remarkable how very little <strong>the</strong> <strong>Talmud</strong> does say about <strong>Jesus</strong>”), as emphasizedalso by Maier, <strong>Jesus</strong> von Nazareth, p. 28.14. First published under <strong>the</strong> title E<strong>in</strong>leitung <strong>in</strong> <strong>Talmud</strong> und Midrasch <strong>in</strong>1887, and subsequently <strong>in</strong> many editions; first English edition 1931.15. Leipzig: J. C. H<strong>in</strong>richs’sche Buchhandlung, 1910. Almost twenty yearsearlier, He<strong>in</strong>rich Laible published <strong>Jesus</strong> Christus im Thalmud, Berl<strong>in</strong>: H.Reu<strong>the</strong>r’s Verlagsbuchhandlung, 1891, to which Strack added a brief preface;deeply imbued with <strong>the</strong> certa<strong>in</strong>ty of Christianity’s superiority to Judaism (but notanti-Semitic), Laible provides a <strong>the</strong>matically structured narrative, full of creativeand by no means just absurd or far-fetched suggestions. It is obvious that Strack’ssober and reserved approach f<strong>in</strong>ds much more favor <strong>in</strong> Maier’s eyes than Laible(Maier, <strong>Jesus</strong> von Nazareth, pp. 27f.), but Laible should not be underestimated.16. An even more reductionist approach can be found <strong>in</strong> Kurt Hruby, DieStellung der jüdischen Gesetzeslehrer zur werdenden Kirche, Zürich: TheologischerVerlag, 1971.17. Joseph Klausner, Yeshu ha-Notzri (“<strong>Jesus</strong> <strong>the</strong> Nazarene”), Jerusalem:Shtibl, 1922; English translation, <strong>Jesus</strong> of Nazareth: His Life, Times, and Teach<strong>in</strong>g,trans. Herbert Danby, New York: Macmillan, 1925. The entry “<strong>Jesus</strong> vonNazareth” <strong>in</strong> EJ 9, 1932, cols. 52–77, is written by Joseph Klausner, but does notrefer to <strong>the</strong> rabb<strong>in</strong>ic sources; <strong>the</strong>y are dealt with <strong>in</strong> a brief and quite balanced appendix,written by Jehoschua Gutmann (cols. 77–79). The popular book about<strong>Jesus</strong> by <strong>the</strong> Israeli New Testament scholar David Flusser (<strong>Jesus</strong> <strong>in</strong> Selbstzeugnissenund Bilddokumenten, Hamburg: Rowohlt, 1968) does not mention <strong>the</strong> Jewishreferences to <strong>Jesus</strong>. Interest<strong>in</strong>gly enough, <strong>the</strong> entry “<strong>Jesus</strong>” <strong>in</strong> EJ 10, 1971,cols. 10–14, is written by Flusser, but <strong>the</strong> appendix “In <strong>Talmud</strong> and Midrash”(cols. 14–17) is translated from Joseph Klausner’s article <strong>in</strong> <strong>the</strong> EncyclopediaHebraica (vol. 9, 1959/60, cols. 746–750).18. Morris Goldste<strong>in</strong>, <strong>Jesus</strong> <strong>in</strong> <strong>the</strong> Jewish Tradition, New York: Macmillan, 1950.19. Jacob Z. Lauterbach, “<strong>Jesus</strong> <strong>in</strong> <strong>the</strong> <strong>Talmud</strong>,” <strong>in</strong> Rabb<strong>in</strong>ic Essays, C<strong>in</strong>c<strong>in</strong>nati:Hebrew Union College Press, 1951 (repr<strong>in</strong>t, New York: Ktav, 1951), pp. 473–570.20. Darmstadt: Wissenschaftliche Buchgesellschaft, 1978. It was followed bya companion: Johann Maier, Jüdische Ause<strong>in</strong>andersetzung mit dem Christentum<strong>in</strong> der Antike, Darmstadt: Wissenschaftliche Buchgesellschaft, 1982. For a cautiousyet firm critique, see William Horbury, Jews and Christians <strong>in</strong> Controversy,Ed<strong>in</strong>burgh: T&T Clark, 1998, pp. 19f., 104ff.

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