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The Talmud contains passages that some scholars have concluded are references to Christian traditions about Jesus (''Yeshua''). The history of textual transmission of these passages is complex and scholars are not agreed concerning which passages are original, and which were added later or removed later in reaction to the actions of Christians. Scholars are also divided on the relationship of the passages, if any, to the historical Jesus, though some scholarship views the passages as reaction to Christian proselytism rather than having any meaningful trace of a historical Jesus. The first Christian censorship of the Talmud happened in the year 521.〔Reverend James Parkes, The Conflict of the Church and the Synagogue, p.392〕 However, far better documented censorship began during the disputations of the Middle Ages. Advocates for the Catholic Church alleged that the Talmud contained blasphemous references to Jesus and his mother, Mary. Jewish apologists during the disputations said there were no references to Jesus in the Talmud, and claimed Joshua and its derivations was a common Jewish name, that they referred to other individuals. The disputations led to many of the references being removed (censored) from subsequent editions of the Talmud. In the modern era there has been a variance of views among scholars of the possible references to Jesus in the Talmud, depending partly on presuppositions as to the extent to which the ancient rabbis were preoccupied with Jesus and Christianity.〔''The Blackwell Companion to Jesus'' p220 Delbert Burkett - 2010 "That is to say, varying presuppositions as to the extent to which the ancient rabbis were preoccupied with Jesus and Christianity can easily predetermine which texts might be identified and interpreted as having him in mind."〕 This range of views among modern scholars on the subject has been described as a range from "minimalists" who see few passages with reference to Jesus, to "maximalists" who see many passages having reference to Jesus.〔''The Blackwell Companion to Jesus,'' ed. Burkett p220 2010 "Accordingly, scholars' analyses range widely from minimalists (e.g., Lauterbach 1951) – who recognize only relatively few passages that actually have Jesus in mind – to moderates (e.g., Herford () 2006), to maximalists (Klausner 1943 .. especially Schafer"〕 These terms "minimalist" and "maximalist" are not unique to discussion of the Talmud text, they are also used in discussion of academic debate on other aspects of Jewish vs. Christian and Christian vs. Jewish contact and polemic in the early centuries of Christianity, such as the ''Adversus Iudaeos'' genre.〔Papers presented at the Thirteenth International Conference on Patristic Studies p398 Maurice Wiles, Edward Yarnold, P. M. Parvis - 1997 "These scholars represent a school of thought, which can be described as minimalist, as it argues that there was minimal ... including Horbury, who accepts some aspects of the minimalist argument and does not dismiss Harnack outright. ..."〕 "Minimalists" include Jacob Z. Lauterbach (1951) ("who recognize() only relatively few passages that actually have Jesus in mind"),〔 while "maximalists" include Herford (1903), (who concluded that most of the references related to Jesus, but were non-historical oral traditions which circulated among Jews),〔James Carleton Paget, ''Jews, Christians and Jewish Christians in Antiquity'' p279 2010 "44 Herford 1903, 63. 45 Even Herford, who takes a maximalist view of this material, agrees with this conclusion. "If the summary of the Jesus-Tradition, given above be examined, it will be found to contain little, if anything, ..."〕〔Lasker, p xxi – Summarizes Herford's conclusions; R. Travers Herford, ''Christianity in Talmud and Midrash'', London: Williams & Norgate, 1903 (reprint New York, KTAV, 1975)〕 and Schäfer (2007) (who concluded that the passages were parodies of parallel stories about Jesus in the New Testament incorporated into the Talmud in the 3rd and 4th centuries that illustrate the inter-sect rivalry between Judaism and nascent Christianity〔Peter Schäfer, ''Jesus in the Talmud'', Princeton University Press, 2007.〕). Some editions of the Talmud are missing some of the references, which were removed either by Christian censors starting in the 13th century,〔William L. Merrifield, ''Who Do You Say I Am?: Jesus Called the Christ'', Tate Publishing, 2010. p 39 (Google link. )〕 or by Jews themselves due to fear of antisemitic reprisals, or some were possibly lost by negligence or accident.〔Trude Weiss-Rosmarin, ''Jewish expressions on Jesus: an anthology'', Ktav Pub. House, 1977. p 3 (Google link )〕 However, most modern editions published since the early 20th century have restored most of the references. ==History== During the Middle Ages a series of debates on Judaism were staged by the Christian church – including the Disputation of Paris, the Disputation of Barcelona, and Disputation of Tortosa – and during those disputations, Jewish converts to Christianity, such as Pablo Christiani and Nicholas Donin claimed the Talmud contained insulting references to Jesus.〔Maccoby, Hyam, ''Judaism on Trial''〕 An early work describing Jesus in the Talmud was ''Pugio Fidei'' ("Dagger of Faith") (c. 1280) by the Catalan Dominican Ramón Martí, a Jewish convert to Christianity.〔Shaefer, p 3〕 In 1681 Johann Christoph Wagenseil translated and published a collection of anti-Christian polemics from Jewish sources, with the title ''Tela Ignea Satanæ, sive Arcani et Horribiles Judæorum Adversus Christum, Deum, et Christianam Religionem Libri'' (''Flaming Arrows of Satan, that is, the secret and horrible books of the Jews against Christ, God, and the Christian religion'') which discussed Jesus in the Talmud.〔 The first book devoted solely to the topic of Jesus in the Talmud was the Latin work ''Jesus in Talmude'' published in 1699 by Rudolf Martin Meelführer, a student of Wagenseil at Altdorf.〔Shaefer, p 4〕 In 1700, Johann Andreas Eisenmenger published ''Entdecktes Judenthum'' (''Judaism Unmasked''), which included descriptions of Jesus in the Talmud, and which would become the basis of much anti-Semitic literature in later centuries such as ''The Talmud Unmasked'' written in 1892 by Justinas Bonaventure Pranaitis.〔Rodkinson, pp 104–105〕 Starting in the 20th century the topic of Jesus in Judaic literature became subject to more unbiased, scholarly research, such as ''Das Leben Jesu nach judischen Quellen'' written in 1902 by Samuel Krauss, which was the first scholarly analysis of the Judaic anti-Christian polemic ''Toledot Yeshu'' (''The Biography of Jesus'').〔 In 1903, Unitarian scholar R. Travers Herford wrote ''Christianity in Talmud and Midrash'', which became the standard work on the topic in the Christian world, and he concluded that a large number of references referred to Jesus, not as a historical individual, but instead as the messiah of Christianity.〔Shaefer, p 4; Lasker p xxi: :Lasker writes that Herford "argues that the Talmudic Yeshus do indeed, refer to Jesus of Nazareth, but the citations concerning him reflect non-historical oral traditions which circulated among Jews and are not based on the written Gospels or other more authentic records of the life of Jesus. One can learn nothing about the historical Jesus from rabbinic accounts; at most one can learn form them something about rabbinic attitudes towards Jesus. In sum, the Talmud does make reference to the Christian Jesus but has nothing to offer the searcher for the historical Jesus. Such a position (Lasker about Herford ) seems eminently reasonable …"〕 In 1910, Hermann Strack wrote ''Jesus, die Häretiker und die Christen nach den altesten judischen Angaben'', which found no evidence of a historical Jesus in the Talmud.〔 In 1922 Joseph Klausner wrote ''Yeshu ha-Notzri'' (''Jesus of Nazareth'') which concluded that "the evidence (a historical Jesus ) in the Talmud is scanty and does not contribute much to our knowledge of the historical Jesus; much of it is legendary and reflects the Jewish attempt to counter Christian claims and reproaches" but he did conclude some material was historically reliable.〔Shaefer, p 5 Theissen, p 75〕 In 1950 Morris Goldstein wrote ''Jesus in the Jewish Tradition'', including sections on the Toledoth Yeshu. In 1951, Jacob Z. Lauterbach wrote the essay ''Jesus in the Talmud''.〔Shaefer, p 5〕 In 1978 Johann Maier wrote ''Jesus von Nazareth in der talmudischen Überlieferung'', in which he concludes that there is virtually no evidence of the historical Jesus in the Talmud, and that the references to Jesus were "legendary" and probably added late in the Talmudic era "as a reaction to Christian provocations".〔Theissen, pp 74–75 Shaefer, p 5〕 In 2007, Peter Schäfer wrote ''Jesus in the Talmud'' in which he tried to find a middle ground between "anti-Jewish Christian" and "apologetic Jewish" interpretations. He concluded that the references to Jesus (as the messiah of Christianity) were included in the early (3rd and 4th century) versions of the Talmud, and that they were parodies of New Testament narratives.〔Peter Schäfer, p 6ff〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Jesus in the Talmud」の詳細全文を読む スポンサード リンク
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