uM. SHALOM HARTMAN 71371. INSTITUTE 77 ONT Jews and Early Christians in Talmudic Shaye J. D. Cohen The "parting of the ways” Texts 1, Some recent bibliography on Jews and Christians in Antiquity Pea Timeline: Judaism and Cl is ity Pe.2 . Babylonian Talmud Tractate Berakhot 28b-29a — Birkat HaMinim Pes. 3-6 2 3. 4. Babylonian Talmud Tractate Avodah Zarah 16b-17a —-R. Eliezer and minut Pgs. 7-9 5. . Babylonian Talmud Tractate Avodah Zarah 27b—R. Yishmael and Eleazar Pgs. 10-12 ben Dama The life and death of Jesus 1. Babylonian Talmud Tractate Shabbat 104b — Ben Pandira and Ben Stada__ Pgs. 13-15, 2. Babylonian Talmud Tractate Sanhedrin 107b — Jesus and Yehoshua ben Pgs. 16-18, Perahiah 3. Babylonian Talmud Tractate Sanhedrin 43a — Trial of Jesus Pgs.19-22 Babylonian Talmud Tractate Sanhedrin 43a-b — Disciples of Jesus The tradition of the elders and the words of the sages 1. Babylonian Talmud Tractate Gittin 56b-57a—Jesus inthe underworld Pgs. 23-25 2. Babylonian Talmud Tractate Eruvin 21b Pgs. 26-29 3. Mark 7—Tradition of the elders Pg. 30 RTS 2011 — ElectiveShaye J.D. Cohen scohen@fas.harvard.edu Judaism and Christianity in the Bavli SHI Summer 2011 Some recent bibliography on Jews and Christians in Antiquity, esp, Jews and Christians in the Bavli Adam H. Becker and Annette Yoshiko Reed, eds. The Ways that Never Parted: Jews and Christians in Late Antiquity (Mohr Siebeck, 2003) Daniel Boyarin, Dying for God: Martyrdom and the Making of Christianity and Judaism (Stanford, 1999) Idem, Border Lines’ The Partition of Judaeo-Christianity (University of Pennsylvania, 2004) Shaye J.D. Cohen, “The Significance of Yavneh,” Hebrew Union College Annual 55 (1984) 27- 53, slightly updated version in his The Significance of Yavneh and Other Essays in Jewish Hellenism (Mohr Siebeck, 2010) Martin Goodman, “The function of "minim' in early rabbinic Judaism,” in Geschichte - Tradition ~ Reflexion: FS fir Martin Hengel I Judentum, ed. H. Cancik et al. (Mohr Siebeck 1996) 501-510 Jewish Quarterly Review 99,1(2009) (a collection of articles and reviews on Judaism and Christianity, and Judaeo-Christianity) Moshe Halbertal and Shlomo Nach, “TheWells of Salvation: An Exegetical Satire and Reply to the Minim,” Higayon Le Yonah: Studies ... in Honor of Yonah Fraenkel, ed. J. Levinson et al. (Jerusalem 2006) 179-197 (re B. Sukkah 48) Richard Kalmin, “Christians and Heretics in Rabbinic Literature of Late Antiquity,” Harvard Theological Review, 87,2 (1994), 155-169. Ruth Langer, study of the history of Birkat he Minim (forthcoming) Leo Sandgren, Vines Intertwined: A History of Jews and Christians from the Babylonian Exile to the Advent of Islam (Hendrickson, 2010) Peter Schiifer, Jesus in the Talmud (Princeton, 2007) Adie! Schremer, Brothers Estranged: Heresy, Christianity, and Jewish Idemtity in late Antiquity (Oxford, 2010) Idem, “The Christianization of the Roman Empire and Rabbinic Literature,” in Jewish Studies in Antiquity: Studies in Memory of Menahem Stern, ed. Lee I. Levine and Daniel R. Schwartz (Mohr Siebeck, 2009) 349-366 Oskar Skarsaune and Reidar Hvalvik, Jewish Believers in Jesus: The Early Centuries (Peabody: Hendrickson, 2007) Yaakov Teppler, Birkat haMinim : Jews and Christians in conflict in the ancient world (Mobr Siebeck, 2007) Yisrael Yuval, Two Nations in Your Womb (California, 2006)scohen@fasharvard.edu Shaye J.D. Cohen ‘Timeline: Judaism and Christianity early 30's career of Jesus carly and mid 50's letters and travels of Paul (1 Thessalonians, Galatians, Philippians, Romans, Philemon, 1 and 2 Corinthians) 70 Jerusalem temple destroyed by the Romans ©. 70 gospel of Mark 80's Matthew and Luke ca. 80 Jewish War of Josephus ca. 80-90 the beginnings of rabbinic activity at Yavneh (Jamnia) ca, 90-100 gospel of John 93/4 Jewish Antiquities of Josephus late 90's Against Apion of Josephus 90's the book of Revelation 98-117 Emperor Trajan ca, 100 Didache, or The Teaching of the Twelve Apostles, the first Church Order ‘112 letter of Pliny, governor of Pontus and Bithynia, to the emperor Trajan concerning Christians 117-135 Emperor Hadrian ca. 120 Ignatius of Antioch, first attestation of the term “Christianity” ca, 130 Letter of Barnabas, allegory of Torah Law 182-135 revolt of Bar Kokhba (Kosba) in Judaea ca. 160 Martyrdom of Polycarp, first Christian martyrology 161-180 Emperor Marcus Aurelius Justin Martyr (martyred ca. 160), First Apology, Second Apology, Dialogue with Trypho ca, 160 Marcion in Rome, who upholds the Christian God of Love against the Jewish God of Law ca. 160 Valentinus in Rome, the most distinguished teacher of “Gnosticism” a. 160-170 Melito of Sardis, On Pasch Ca. 178 Irenaeus becomes bishop of Lyon; Against the Heresies, defends “Orthodoxy”, speaks of a New Testament similar to ours, four gospels, the rule of faith, apostolic succession Ca. 197 Tertullian of Carthage, Apology; beginnings of Christian Latin literature Ca. 200 Rabbi Judah the Patriarch edits the Mishnah, the first rabbinic book125 ais bans Row 198 39 Shoe rap are yo a nh OH moe mes TEUB I sie aera sias' 9a 27m ew ow bebo BD Pe eT ao map share ne ae FEW Ok oy roa Ta PT Saves arn Aye TAO Saye mee aey tae pea pr ohare ta TS BSP Dior or mae ae 1380 (spe mosn angesae 7 {roan ye nap wien nee p oee tome en BTN Frober agent mean) FN amon 1 yew "yao san Fe oo Jen sap tan nen BS vee Twn piston Re peter ie top pee mos) DEN ME tar ie mona om sere ern ose anK Ty Tath a ayer rm be min) aban 7963 bp ee sens OF ee sega Se ain ae Ye 2 P30 1 (Re) HVE PEC AS free she ae er Bewa Pap we 3 Se Senna we se oes Es Shap be ee (soma) FOR Bob ws MT oper wonmee wm Tan Tee mon be 7308 BET PFE ee Ko BSS Raoe an 9 shost neee Toon aoe tipo a) TOE paves 2097 os 1D OE Dinner es enn (mee) TH Shins na aon) “oe prey mnoe Tap mow EAT Aiaph soo eyEe ANTE poernnen BBN ET inane ne veo BoM Powe po oe ae hen a ances arent oe ma xan ie soe ama Hyedn Man WAS A EM TH ANG Ae To fem sree vanes om ng ea? 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RABBAN GAMALIEL SAYS: EVERY DAY A MAN SHOULD SAY THE EIGHTEEN BENEDICTIONS. R. JOSHUA SAYS: AN ABBREVIATED EIGHTEEN. R. AKIBA SAYS: IF HE KNOWS IT FLUENTLY HE SAYS THE ORIGINAL EIGHTEEN, AND IF NOT AN ABBREVIATED EIGHTEEN. R. ELIEZER SAYS: IF A MAN MAKES HIS PRAYERS A FIXED TASK, IT IS NOT A [GENUINE] SUPPLICATION. R. JOSHUA SAYS: IF ONE IS TRAVELLING IN A DANGEROUS PLACE, HE SAYS A SHORT PRAYER, SAYING, SAVE, O LORD, THY PEOPLE THE REMNANT OF ISRAEL; IN EVERY TIME OF CRISIS MAY THEIR REQUIREMENTS NOT BE LOST SIGHT OF BY THEE. BLESSED ART THOU, O LORD, WHO HEARKENEST TO PRAYER. IF HE IS RIDING ON AN ASS HE DISMOUNTS AND PRAYS. IF HE IS UNABLE TO DISMOUNT HE SHOULD TURN HIS FACE [TOWARDS JERUSALEM]; AND IF HE CANNOT TURN HIS FACE HE SHOULD CONCENTRATE HIS THOUGHTS ON THE HOLY OF HOLIES. IF HE IS TRAVELLING IN A SHIP OR ON A RAFT, HE SHOULD CONCENTRATE HIS THOUGHTS ON THE HOLY OF HOLIES. GEMARA. To what do these eighteen benedictions correspond? R. Hillel the son of Samuel b. Nahmani said: To the eighteen times that David mentioned the Divine Name in the Psalm, Ascribe unto the Lord, O ye sons of might. R. Joseph said: To the eighteen times the Divine Name is mentioned in the Shema. R. Tanhum said in the name of R. Joshua b. Levi: To the eighteen vertebrae in the spinal column. R. Tanhum also said in the name of R. Joshua b. Levi: In saying the Tefillah one should bow down [at the appropriate places) until all the vertebrae in the spinal column are loosened. Ulla says: Until an issar of flesh is visible opposite his heart. R. Hanina said: If he simply bows his head, he need do no more. Said Raba: This is only if it hurts him [to stoop] and he shows that he would like to bow down. [these eighteen are really nineteen? — R. Levi said: The benediction relating to the Minim was instituted in Jabneh. To what was it meant to correspond? ~ R. Levi said: On the view of R. Hillel the son of R. Samuel b. Nahmani, to The God of Glory thundereth; on the view of R. Joseph, to the word ‘One’ in the Shema; on the view of R. Tanhum quoting R. Joshua b. Levi, to the little vertebrae in the spinal column, Our Rabbis taught: Simeon ha-Pakuli arranged the eighteen benedictions in order before Rabban Gamaliel in Jabneh. Said Rabban Gamaliel to the Sages: Can any one among you frame a benediction relating to the Minim? Samuel the Lesser arose and composed it. The next year he forgot it and he tried for two or three hours to recall it, and they did not remove him. Why did they not remove him seeing that Rab Judah has said in the name of Rab: If a reader made a mistake in any of the other benedictions, they do not remove him, but if in the benediction of the Minim, he is removed, because we suspect him of being a Min? Samuel the Lesser is different, because he composed it. But is there not a fear that he may have recanted? — Abaye said: We have a tradition that a good man does not become bad. But does he not? It is not written, But when the righteous turneth away from his righteousness and committeth iniquity? — Such a man was originally wicked, but one who was originally righteous does not do so.But is that so? Have we not learnt: Believe not in thyself until the day of thy death? For lo, Johanan the High Priest officiated as High Priest for eighty years and in the end he became @ Min? Abaye said: Johanan is the same as Jannai. Raba said: Johanan and Jannai are different; Jannai was originally wicked and Johanan was originally righteous. On Abaye's view there is no difficulty, but on Raba's view there is a difficulty? ~ Raba can reply: For ‘one who was originally righteous it is also possible to become a renegade. If that is the case, why did they not remove him? ~ Samuel the lesser is different, because he had already commenced to say it [the benediction]. For Rab Judah said in the name of Rab — or as some say. R. Joshua b. 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Na Te YeRs Wi TEA Hoos eT xb MM — nS ‘oun ee tin sear — evn toay Sy sans na Oey Fee HL MN ann a bo was) eee fanaa ese 89 BRI enby ana 3» moe ema ew som nae So map me he Pw Ta Sy’nen moos sone sorb aoa ws xan Sut P= Roe ign a pen mgm San aan evs ov wa Sa pes Ee [Sie Ween mcr ov npn ma no nee fee ‘key oyun saara were tnera So ne pee wn We Tar Be Pw a ee ee neon Rem TN Tp ew SE one fiom per by pm now ps nen sy ane meh BL FETE Soon se Soe vom wm sere ne sonar atm te ea SO ne ‘Sens we) es wT om aN ooo Ime Hn EN A es Oe ‘ros om mst op apron ob ane ppm tn nme ne Pe om om be ohare ren on a a ts no Son vere ora mone We json rw owraey tc Sey er hapa M ys non ava are a ab we ae Sa exh am man ro tom Rw Ke aa Hn Siurpecs nop wpm eon Sa bp noe Yo run ows Ta a Saber tie = Semone PM © nen eben reno oom Rr Bx i one hy = sa eo ara ak Sabon are sm komma mom op on Su co ae ES Dan sea a sate Royer Mow ep Rs Sy pe ea ae ‘Cerna "059 Senna oe oe wren crm oe a aan eB SOUS hem noe we von sa i haa pun on pone nae 93 ‘saw pb mad Hw TS sears frome eagn min) nm 27a Papa on et ney orem pera pus ean ro emce paar e own fe ase pag won aps rant av nae rs means yy ne Dk Srna Devan pan Ane spony) wy ww aD 3 tes epee sro Br -p pon eat ren soo Forney 9Babylonian Talmud Tractate Avodah Zarah 27b — R. Yishmael and Eleazar ben Dama Said Raba in the name of R. Johanan [some say R. Hisda in the name of R. Johanan]: In the case where it is doubtful whether [the patient] will live or die, we must not allow them to heal; but if he will certainly die, we may allow them to heal. ‘Die [etc.]'! Surely there is still the life of the hour [to be considered]? The life of the hour is not to be considered. What authority have you for saying that the life of the hour is not to be considered? ~ The scriptural words, If we say: we will enter into the city, then the famine isin the city, and we shall die there. Now there is the life of the hour [which they might forfeit}! This im that the life of the hour is not to be considered. An objection was raised: No man should have any dealings with Minim, nor is it allowed to be healed by them even [in risking] an hour's life. {It once happened to Ben Dama the son of R. Ishmael's sister that he was bitten by a serpent and Jacob, a native of Kefar Sekaniah, came to heal him but R. Ishmael did not let him; whereupon Ben Dama said, ‘My brother R. Ishmael, let him, so that | may be healed by him: | will even cite a verse from the Torah that he is to be permitted’; but he did not manage to complete his saying, when his soul departed and he died. Whereupon R. Ishmael exclaimed, Happy art thou Ben Dama for thou wert pure in body and thy soul likewise left thee in purity; nor hast thou transgressed the words of thy colleagues, who said, He who breaketh through a fence, a serpent shail bite him? — It is different with the teaching of Minim, for it draws, and one [having dealings with them] may be drawn after them. The Master said: 'Nor hast thou transgressed the words of thy colleagues who have said, He who breaketh through a fence, a serpent shall bite him’? But a serpent did indeed sting him! - The bite of the serpent [which is inflicted upon those transgressing the words] of the Rabbis is such as can never be cured. Now, what is it that he might have said? — 'He shall live by them, but not die by them.’ And R. Ishmael? — This is only meant when in private, but not in public; for it has been taught: R. Ishmael used to say: Whence can we deduce that if they say to one, ‘Worship the idol and thou wilt not be killed,’ that he may worship it so as not to be killed? because Scripture says, He shall live by them, but not die by them; you might take this to mean even in public, therefore Scripture says, And ye shall not profane my holy name.]77? nav “wy OI PTS Anan 454 owe psi roi moo mob — amy mo we oy TTD — (ome mses) ne bens pm wre ama FTI ere ATER Tee ya oon Se one — op orb vw oy snd *S ORK ra Yas) ED w EES KMD BTS aot a or Fe ee cmt: amy eee om ee) GE OND MB yy FF aD ama — Oey now wee 397 $53) BWUPIPS ae vit See UP as bo sie ppmeh Ari) — ep PARE @awan Mm opsb mY ae HY w AMS GME RO yay a we ohm 2 Sere 29 eeu ann an" R oP ys a2 ob pombe nae 2 i moe - ares SBN°Goi9 rose oe — apy oypA nitnie wnp aptone TOU NC a."a" oon eet SF aw a pnn = Deh spond pean DINIPIPI DVIPS NIP" DOP ATR INP TAT yew orem ree ne er re ae ore u ii Hl iy pane PD +o w> — ayy Sy ni nD ay oy IAT NW 3T 923 2 mb mm Sy aniny «2% — ny OY Ty TED TD) OF TIMP ve one cree vm) ceo ‘von yaa 3 seme pees — pe by np an Hwa LS noe one Sor ne ease ne mem nie ap ppvEp an Tape mppM DNB TE em) THY A ass paw rem Be egy AMY TFT IQR SOIT PIND APT PIMD me paw on oe yen “MS Sonne ey SR pat npg AMA AT WON? 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TOME, Sm man some we by 3n2 stave mapas vim SUpCY TA cosa aioe $e 93) NOD — AT EF MN TAM TR OA BT Ie (oR oe) APT Tere wna enn ere tag oe tarmag ang TH Tw aw ABN Se TBD muy TONE Ine Pan ue area ASAP ROM ND AD WO] HH 2e0 — nne nw AND Om (yh) MEN cea IMM — AM Sees ver ene Sy nen Foam AAR PTAA aT nny rik 25R99 Trans gp al dh idddyedad (x rime) “hep pu mews oo” ws — eye sem EAN 2 ues Tons THES Sey Sh Sp opD TENS Bh er ae cae Sores en eee ae en one A NOT nme ran nme wpe anew anme wae JOY Te KEN An be wb wee yu — eyey ye m HO VOR Saar ne pre goon oye 2 reba Ow (oan ean pPns) AND TWese TAD NOK Am wv MpoD HPT ME THe SM ‘MK Me am} TEAL Zwye JPeES Mo Slve Sum BRING THM Pe nobnn nage son Jt mim sah ne et ohn nen a8 en Be gen cae en owen re one 2) at om a bes ams or ome eee one em oe om esaiee Shyer tees ene coin Sts Sy aase Sone Oe 973 snow oes mo we nm So in men oeBabylonian Talmud Tractate Shabbath 104b — ben Pandira and ben Stada MISHNAH. IF ONE WRITES TWO LETTERS IN ONE STATE OF UNAWARENESS, HE |S CULPABLE. IF ONE WRITES WITH INK, CHEMICALS, SIKRA, KUMOS, KANKANTUM, OR WITH ANYTHING THAT LEAVES A MARK ON THE ANGLE OF TWO WALLS OR ON THE TWO LEAVES [TABLES] OF A LEDGER, AND THEY [THE TWO LETTERS] ARE READ TOGETHER, HE IS CULPABLE. IF ONE WRITES ON HIS FLESH, HE IS CULPABLE: HE WHO SCRATCHES A MARK ON HIS FLESH, R, ELIEZER DECLARES HIM LIABLE TO A SIN-OFFERING; BUT THE SAGES EXEMPT HIM. IF ONE WRITES WITH A FLUID, WITH FRUIT JUICE, WITH ROAD DUST, OR WITH WRITER'S POWDER, OR WITH ANYTHING THAT CANNOT ENDURE, HE IS NOT CULPABLE. (IF ONE WRITES] WITH THE BACK OF HIS HAND, WITH HIS FOOT, WITH HIS MOUTH, OR WITH HIS ELBOW; IF ONE WRITES ONE LETTER NEAR [OTHER] WRITING, OR IF ONE WRITES UPON WRITING; IF ONE INTENDS WRITING A HETH BUT WRITES TWO ZAYYININ; ONE [LETTER] ON THE GROUND AND ANOTHER ON A BEAM; IF ONE WRITES ON ‘TWO WALLS OF THE HOUSE, OR ON TWO LEAVES OF A LEDGER WHICH ARE NOT TO BE READ TOGETHER, HE IS NOT CULPABLE. IF ONE WRITES ONE LETTER AS AN ABBREVIATION, R, JOSHUA B. BATHYRA HOLDS HIM LIABLE, WHILST THE SAGES EXEMPT HIM. ‘GEMARA. DYo [ink] is deyutha, SaM [chemical] is samma [orpiment]; SIKRA: Rabbah b. Bar Hanah said, Its name is sekarta. Kumos is Kumma. Kankantum: Rabbah b. Bar Hanah said in Samuel's name, The blacking used by shoemakers. ‘OR WITH ANYTHING THAT LEAVES A MARK. What does this add? — It adds what was taught by R. Hanina: If he writes it [a divorce] with the fluid of taria, or gall-nut [juice], it is valid. R. Hiyya taught: If he writes it with dust, with a black pigment, or with coal, itis valid. [HE WHO SCRATCHES A MARK ON HIS FLESH, [etc.] It was taught. R. Eliezer said to the Sages: But did not Ben Stada bring forth witchcraft from Egypt by means of scratches [in the form of charms] upon his flesh? He was a fool, answered they, and proof cannot be adduced from fools, Was he then the son of Stada: surely he was the son of Pandira? — Said R. Hisda: The husband was Stada, the paramour was Pandira. But the husband was Pappos b. Judah? — His mother was Stada. 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Shetach sent to him: ‘From me, Jerusalem the holy city, to thee, Alexandria of Egypt my sister. My husband dwelleth within thee and I am desolate.’ He arose, went, and found himself in a certain inn, where great honour was shewn him. 'How beautiful is this Acsania!" ‘Thereupon (Jesus) observed, ‘Rabbi, her eyes are narrow.’ 'Wretch,’ he rebuked him, ‘dost thou thus engage thyself.’ He sounded four hundred trumpets and excommunicated him. He (Jesus) came before him many times pleading, ‘Receive me! But he would pay no heed to him. One day he (R. Joshua) was reciting the Shema, when Jesus came before him. He intended to receive him and made a sign to him. He (Jesus) thinking that it was to repel him, went, put up a brick, and worshipped it. Repent,’ said he (R. Joshua) to him. 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IF THEN THEY FIND HIM INNOCENT, THEY DISCHARGE HIM; BUT IF NOT, HE GOES FORTH TO BE STONED, AND A HERALD PRECEDES HIM [CRYING]: SO AND SO, THE SON OF SO AND SO, IS GOING FORTH TO BE STONED BECAUSE HE COMMITTED SUCH AND ‘SUCH AN OFFENCE, AND SO AND SO ARE HIS WITNESSES. WHOEVER KNOWS ANYTHING IN HIS FAVOUR, LET HIM COME AND STATE IT. ‘GEMARA. Abaye said; It must also be announced: On such and such a day, at such and such and hour, and in such and such a place [the crime was committed], in case there are some who know [to the contrary], so that they can come forward and prove the witnesses Zomemim. AND A HERALD PRECEDES HIM etc. This implies, only immediately before [the execution], but not previous thereto. {In contradiction to this) it was taught: On the eve of the Passover Yeshu the Nasarean was hanged. For forty days before the execution took place, a herald went forth and cried, 'He is going forth to be stoned because he has practised sorcery and enticed Israel to apostacy. Any one who can say anything in his favour, let him come forward and plead on his behalf.’ But since nothing was brought forward in his. favour he was hanged on the eve of the Passover! — Ulla retorted: ‘Do you suppose that he ‘was one for whom a defence could be made? Was he not a Mesith [enticer], concerning whom Scripture says, Neither shalt thou spare, neither shalt thou conceal him? With Yeshu however it was different, for he was connected with the government [or royalty, i.e., influential]."Babylonian Talmud Tractate Sanhedrin 43a-b — Disciples of Jesus Our Rabbis taught: Yeshu had five disciples, Matthai, Nakai, Nezer, Buni and Todah. When Matthai was brought [before the court] he said to them [the judges], Shall Mathai be executed? Is it not written, Matthai [when] shall | come and oppear before God? Thereupon they retorted; Yes, Matthai shall be executed, since it is written, When Matthai [when] shall [he] die and his name perish. When Nakai was brought in he said to them; Shall Nakai be executed? It is not written, Naki [the innocent] and the righteous slay thou not? Yes, was the answer, Nakai shall be executed, since itis written, in secret places does Naki, [the innocent] slay. When Nezer was brought in, he said; Shall Nezer be executed? Is not written, And Nezer [a twig] shall grow forth out of his roots. Yes, they said, Nezer shall be executed, since it is written, But thou art cast forth away from thy grave like Nezer fan abhorred offshoot}. When Buni was brought in, he said: Shall Buni be executed? Is it not written, Beni [my son], my first born? Yes, they said, Buni shall be executed, since itis written, Behold | will slay Bine-ka [thy son] thy first born, And when Todah was brought in, he said to them; Shall Todah be executed? Is it not written, A psalm for Todah {thanksgiving}? Yes, they answered, Todah shall be executed, since it is written, Whaso offereth the sacrifice of Todah [thanksgiving] honoured me. R. Joshua b. Levi said; He who sacrifices his [evil] inclination and confesses [his sin] over it, Scripture imputes it to him as though he had honoured the Holy One, blessed be He, in both worlds, this world and the next; for it is written, Whoso offereth the sacrifice of confession honoureth me. R, Joshua b. Levi also said: When the Temple was in existence, if a man brought a burnt offering, he received credit for a burnt offering; if a meal offering, he received credit for a meal offering; but he who was humble in spirit, Scripture regarded him as though he had brought all the offerings, for itis said, The sacrifices of God are a broken spirit. 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He had a mind to convert himself to Judaism, He went and raised Titus from the dead by magical arts, and asked him; Who is most in repute in the [other] world? He replied: Israel. What then, he said, about joining them? He said: Their observances are burdensome and you will not be able to carry them out. Go and attack them in that world and you will be at the top as itis written, Her adversaries are become the head etc.; whoever harasses Israel becomes head. He asked him: What is your punishment [in the other world]? He replied: What decreed for myself. Every day my ashes are collected and sentence is passed on me and | am burnt and my ‘ashes are scattered over the seven seas. He then went and raised Balam by incantations. He asked him: Who is in repute in the other world? He replied: Israel. What then, he s about joining them? He replied: Thou shalt not seek their peace nor their prosperity all thy days for ever. He then asked: What is your punishment? He replied: With boiling hot semen. He then went and raised by incantations Jesus the Nazarene. He asked them: Who is in repute in the other world? They replied: Israel. What about joining them? They replied: Seek their welfare, seek not their harm. Whoever touches them touches the apple of his eye. He said: What is your punishment? 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TRO Ap'DD? TN AW ANT aynna BON Bebe ee See oS ppt org aD akg WD WHR RIOD 3 TBE IND ONT 3 Sow reine eee Zoyw9 nner oka eaten PP 1) vp 29 Shee "weap me To toa - Tete Sen ak wy Mem TTR Fee nom ron Ans MAR BED mM TAN AN Mg ammgen oe SF (Fm eu ae mer nae XSW avy era A THE) ore ne wn oko -vnene skopiy se TOK ATET_3Y “AK mA. otven We) “wNge fone, oN ITP He an ee, aL | BTR BSP ue tos were cana me” srahr Sp abn Hn nae Tin Ty te Wy er one mn ani esa soca wm von Fe ate ym na nay net can J sha an iBabylonian Talmud Tractate Eruvin 21b Raba made the following exposition: The Scriptural text: The mandrakes give forth fragrance is an allusion to the young men of Israel who never felt the taste of sin; and at our doors are all manner of precious fruits is an allusion to the daughters of {srae! who tell their husbands about their doors. Another reading: Who close their doors for their husbands. New and old, which I have laid up for thee, O my beloved; the congregation of Israel said to the Holy One, blessed be He, ‘Lord of the universe: | have imposed upon myself more restrictions than Thou hast imposed upon me, and | have observed them.” R. Hisda asked one of the young Rabbis who was reciting aggadoth in his presence in a certain order: ‘Did you hear what [was the purport of the expression,] ‘New and old’? — "The former’ the other replied: ‘are the minor, and the latter are the major ‘commandments’. 'Was then the Torah’, the former asked: ‘given on two different ‘occasions? But the latter {are those derived] from the words of the Torah while the former are those derived from the words of the Scribes.’ Raba made the following exposition: What is the purport of the Scriptural text: And, furthermore my son, be admonished: Of making many books etc.? My son, be more careful in [the observance of] the words of the Scribes than in the words of the Torah, for in the laws of the Torah there are positive and negative precepts; but, as to the laws of the Scribes, whoever transgresses any of the enactments of the Scribes incurs the penalty of death. In case you should object: If they are of real value why were they not recorded [in the Torah]? Scripture stated: Of making many books there is no end ‘And much study is a weariness of flesh. R. Papa son of R. Aha b. Adda stated in the name ‘of R. Aha b. Ulla: This teaches that he who scoffs at the words of the Sages will be condemned to boiling excrements. Raba demurred: Is it written: 'scoffing'? The expression is ‘study’! Rather this is the exposition: He who studies them feels the taste of meat. ‘Our Rabbis taught: R. Akiba was once confined in a prison-house and R, Joshua the grits- maker was attending on him. Every day, a certain quantity of water was brought in to him ‘On one occasion he was met by the prison keeper who said to him, 'Your water to-day is. rather much; do you perhaps require it for undermining the prison?’ He poured out a half of it and handed to him the other half. When he came to R. Akiba the latter said to him, “Joshua, do you not know that | am an old man and my life depends on yours?’ When the atter told him all that had happened [R. Akiba] said to him, ‘Give me some water to wash my hands’. 'It will not suffice for drinking’, the other complained, ‘will it suffice for washing your hands?" What can | do!, the former replied: 'when for [neglecting] the words of the Rabbis one deserves death? It is better that | myself should die than that | should transgress against the opinion of my colleagues’. It was related that he tasted nothing until the other had brought him water wherewith to wash his hands.‘When the Sages heard of this incident they remarked: ‘If he was so [scrupulous] in his old age how much more must he have been so in his youth; and if he so [behaved] in a prison- house how much more {must he have behaved in such a manner] when not in a prison- house’.Mark 7 (trans. NRSV) 7Now when the Pharisees and some of the scribes who had come from Jerusalem gathered around him, “they noticed that some of his disciples were eating with defiled hands, that is, without washing them. *(For the Pharisees, and all the Jews, do not eat unless they thoroughly wash their hands, thus observing the tradition of the elders; ‘and. they do not eat anything from the market unless they wash it; and there are also many other traditions that they observe, the washing of cups, pots, and bronze kettles.) "So the Pharisees and the scribes asked him, “Why do your disciples not live according to the tradition of the elders, but eat with defiled hands?” “He said to them, “Isaiah prophesied rightly about you hypocrites, as itis written (Isaiah 29:13), “This people honors me with their lips, but their hearts are far from me; Tin vain do they worship me, teaching human precepts as doctrines.” "You abandon the commandment of God and hold to human tradition.” °Then he said to them, “You have a fine way of rejecting the commandment of God in order to keep your tradition! '°For Moses said, ‘Honor your father and your mother’; and, “Whoever speaks evil of father or mother must surely die.’ ''But you say that if anyone tells father or mother, “Whatever support you might have had from me is Corban’ (that is, an offering to God)— "then you no longer permit doing anything for a father or mother, “thus making void the word of God through your tradition that you have handed on. And you do many things like this.” "*Then he called the crowd again and said to them, “Listen to me, all of you, and understand: '*there is nothing outside a person that by going in can defile, but the things that come out are what defile.” "When he had left the crowd and entered the house, his disciples asked him about the parable. '*He said to them, “Then do you also fail to understand? Do you not see that whatever goes into a person from outside cannot defile, '’since it enters, not the heart but the stomach, and goes out into the sewer?” (Thus he declared all foods clean.) ”*And he said, “It is what comes out of a person that defiles, "For it is from within, from the human heart, that evil intentions come: fornication, theft, murder, “adultery, avarice, wickedness, deceit, licentiousness, envy, slander, pride, folly. All these evil things come from within, and they defile a person.”