Jesus in the Talmud
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<strong>Jesus</strong>’ Family 19he [<strong>Jesus</strong>] came from a Jewish village and from a poor countrywoman who earned her liv<strong>in</strong>g by sp<strong>in</strong>n<strong>in</strong>g. He [<strong>the</strong> Jew] says that shewas driven out by her husband, who was a carpenter by trade, as shewas convicted of adultery. Then he says that after she had been drivenout by her husband and while she was wander<strong>in</strong>g about <strong>in</strong> a disgracefulway she secretly gave birth to <strong>Jesus</strong>. And he says that because he[<strong>Jesus</strong>] was poor he hired himself out as a workman <strong>in</strong> Egypt, and<strong>the</strong>re tried his hand at certa<strong>in</strong> magical powers on which <strong>the</strong> Egyptianspride <strong>the</strong>mselves; he returned full of conceit, because of <strong>the</strong>sepowers, and on account of <strong>the</strong>m gave himself <strong>the</strong> title of God. 26In ano<strong>the</strong>r quotation Celsus repeats <strong>the</strong>se allegations put <strong>in</strong>to <strong>the</strong> mouthof a Jew and even communicates <strong>the</strong> name of <strong>Jesus</strong>’ fa<strong>the</strong>r:Let us return, however, to <strong>the</strong> words put <strong>in</strong>to <strong>the</strong> mouth of <strong>the</strong> Jew,where <strong>the</strong> mo<strong>the</strong>r of <strong>Jesus</strong> is described as hav<strong>in</strong>g been turned out by<strong>the</strong> carpenter who was betro<strong>the</strong>d to her, as she had been convictedof adultery and had a child by a certa<strong>in</strong> soldier named Pan<strong>the</strong>ra(Panthēra). 27This story has much <strong>in</strong> common with <strong>the</strong> short discourse <strong>in</strong> <strong>the</strong> <strong>Talmud</strong>:<strong>the</strong> hero is <strong>the</strong> son of an adulteress, he returned from Egypt with magicalpowers and, most important, <strong>the</strong> name of his mo<strong>the</strong>r’s lover (his fa<strong>the</strong>r)was Pan<strong>the</strong>ra. The only difference between <strong>the</strong> versions <strong>in</strong> <strong>the</strong> <strong>Talmud</strong>and <strong>in</strong> Celsus is <strong>the</strong> fact that Celsus makes it explicit that <strong>the</strong> child, bornfrom <strong>the</strong> poor Jewish adulteress and <strong>the</strong> soldier Pan<strong>the</strong>ra, was <strong>the</strong> very <strong>Jesus</strong>whom <strong>the</strong> Christians regard as <strong>the</strong> founder of <strong>the</strong>ir faith, whereas <strong>the</strong><strong>Talmud</strong> keeps silent about <strong>the</strong> proper name of <strong>the</strong> child. 28 But this doesnot pose a real problem because <strong>the</strong> <strong>Talmud</strong>, as we have seen, is not concernedabout <strong>the</strong> identity of <strong>the</strong> child but about <strong>the</strong> strange phenomenonof two different names used for his fa<strong>the</strong>r. Moreover, several rabb<strong>in</strong>icsources do mention <strong>Jesus</strong> as <strong>the</strong> son of Pandera, 29 and it can be safely assumed,<strong>the</strong>refore, that <strong>the</strong> <strong>Talmud</strong> presupposes <strong>the</strong> knowledge of thisidentity. The punch l<strong>in</strong>e of this attribution, of course, is <strong>the</strong> fact that <strong>Jesus</strong>,through his fa<strong>the</strong>r Pan<strong>the</strong>ra/Pandera, becomes not only a bastard buteven <strong>the</strong> son of a non-Jew. 30