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Toledot Yeshu

Sefer Toldot Yeshu ( Hebrew : Paper engendering of Jesus ") is a Jewish version of the medieval story of Jesus in an anti-Christian perspective and anti-gospel. The Toledot Yeshu (or Toledot Yeshu, which nearest greenhouse original title) is the popular anti-Christian polemic "in the wild" . He attributes to Jesus an illegitimate birth, magic powers and a shameful death . The main point is that "Jesus is a seducer and a heretic" . The book was printed until the first decades of the twentieth century. Jewish mothers in the content transmitted to their children .

Summary

/ / History

The materials contained in the first books circulated orally, at a date that it is difficult to specify but is probably not earlier than the second century. They were combined into a book in late antiquity (4th century earlier ) or the early Middle Ages . The book was widely read in Europe and the Middle East from the 9th century . Agobard , archbishop of Lyon, to the existence of such a book in 826 in his book From Iudaicis Superstitionibus .

Originally, it was written in Aramaic, but there are reviews in Hebrew and later in Judeo-Persian, Arabic, Yiddish and Ladino (Judeo-Spanish) . Long unknown to Christians, it was first translated into Latin by Raymond Martin, a Dominican monk towards the end of the 13th century . Until recently, researchers have paid little attention to Toledot Yeshu, "probably because of its offensive content and its popular orientation" .

Version Krauss

Samuel Krauss collected versions of Yeshu Toledot telling that Miriam was betrothed to a nobleman named Yohanan, who was both a descendant of the House of David, and a Doctor of Law fearing God . In the absence of Yochanan, his neighbor, Yosef ben Pandera worked his way toward it and forced to have sex during her Niddah (ritual impurity period during which relations are prohibited by Jewish law). The outcome of this case was a son she named Yeshu "the bastard son of a menstruating woman .

Version Wagenseil

Version of Johann Wagenseil, published in 1681 is probably the most important . The first section deals with Jesus, others focus on the exploits of his apostles . Additional chapters speak of Nestorius and his attempts to keep the Christians Jewish practices, and tell the story of Simeon Kepha, supposed to be the apostle Peter .

Character derivative

Wagenseil version derives in good part to other writings. It makes extensive use of the canonical Gospels, the Acts of the Apostles and the Hebrew Bible . Some features relating to Jesus are adapted from references to him in the Talmud. The way Jesus is portrayed as a seducer and a heretic has links with the allegations of Celsus and with those of the Jewish character of the Dialogue with Trypho (17, 108), Justin Martyr, that Jesus was an imposter who was crucified by Jews and whose body was stolen by his disciples, who made dupes by proclaiming his resurrection . Borrowings Talmud adaptations seem popular. They constitute a material polemic against two Christian doctrines, the virgin birth and ascension .

Among the common elements with the Gospel accounts, we can identify those who follow Jesus is the son of Joseph and Mary, was born in Bethlehem, he braves the Jewish authorities, it can work wonders (presented here as witchcraft) It claims to be born of a virgin, he said the Son of God, he applies Isaiah 7:14 to himself, he resurrects the dead, he healed a leper, Jews bow down and worship, he joined Jerusalem on a donkey, he applies himself to Zechariah 9:9, he accuses the Jews of being a stiff-necked people, it applies to himself the Psalms 2 and 110, he steps on the water, he is betrayed by Judas, he is scourged, crowned with thorns and given vinegar to drink, it is put to death and buried before the Passover Sabbath and his twelve apostles spread the rumor that he is risen .

Summary version Wagenseil

A great misfortune struck Israel in the year 3651 (c. 90 BC). A man from the tribe of Judah, Joseph Pandera, lived close to a widow who had a daughter named Miriam. This blank was betrothed to Yohanan, an educated man in the Torah and God-fearing man of the house of David. Before the end of the sabbath, Joseph Miriam looked with desire, knocked on her door and pretended to be her husband, but she does that subject against his will. When Yohanan later came to see her, she was surprised at his strange behavior. Thus, they knew both the crime and the lack of Pandera Miriam. With no witnesses who allow him to punish Pandera, Yohanan left for Babylonia.

Miriam gave birth to Yehoshua, who later received the name of Yeshu less honorable. When he was old enough, she made him look Jewish tradition. One day he walked bareheaded, a sign of disrespect, to the wise. It betrays its illegitimacy and Miriam admitted that he was the son of Panda. Become subject of scandal, he fled to Upper Galilee.

Yeshu later went to the Temple in Jerusalem and learned the letters of the Ineffable Name of God, through which we could do whatever we wanted. He gathered 310 young men and proclaimed himself the Messiah, applying the words of Isaiah "a virgin shall conceive and bear a son" and other predictions of prophets concerning the Messiah. Using the name of God, he healed a paralytic, they worshiped him as Messiah. The Sanhedrin decided to arrest him, and sent messengers to invite him to Jerusalem. For the trick, they claimed to be his disciples.

The wise men did appear related to the Queen Helena and accused him of witchcraft. But he brought a corpse to life and she was released.

Accused again, the queen sent men to arrest him. He asked his followers not to resist. Using the name of God, he modeled clay birds and made them fly. The wise then managed to ensure that Judas Iscariot learn the name. In a contest of miracles between Yeshu and Judas, both lost their knowledge of the name.

Yeshu was arrested and beaten with branches of pomegranate. It was taken to Tiberias and bound to a pillar of the synagogue. They gave him vinegar to drink it and put a crown of thorns on his head. An argument broke out between the old and the followers of Yeshu, who fled to Antioch (or Egypt). On the eve of Passover Yeshu decided to go to Temple and retrieve the secret name. He entered Jerusalem on a donkey, but one of his disciples, Judas Iscariot, said to the wise he was in the Temple. The day before Passover, they tried to hang on a tree, but using the name he gave this tree, and every tree that they would try to use, is brist. A stem of the cabbage, not a tree, was successfully used to hang him, and he was buried.

On Sunday, his supporters told the queen that he was not in his grave, he had ascended to heaven as he prophesied. They had searched in vain, because a gardener had removed from his grave. The gardener confessed he had taken the body to prevent followers of Yeshu to rob him and pretend he had ascended to heaven. The wise men recovered the body, tied to the tail of a horse and carried him to the Queen. Convinced it was a false prophet, she ridiculed his supporters and praised the wise .

Historicity

Because, presumably, its offensiveness, scholars, both Jewish and Christian, have so far paid little attention to this book .

According to Alan Humm: "There is no scientific consensus on the extent to which the text could be a direct parody of a now lost gospel. HJ Schonfield argued that it was so closely tied to the Gospel of the Hebrews that he attempted to reconstruct that lost work from Toledoth . "

According to van Voorst, the scientific consensus rejects the book as a reliable source on the historical Jesus: "It may contain some elements from ancient Jewish polemics against Christians, but it reveals nothing new or important . "However, there are specialists who are seeking reliable information about Jesus . Jane Schaberg argues that gives weight to the theory that Mary conceived Jesus as a result of rape .

Strasbourg Manuscript

According to the Strasbourg manuscript, Mary was seduced by a soldier named Ben Pandera. The child Jesus demonstrated a great impudence in presenting themselves bareheaded before the doctors and discussing the law with them. Jesus' miraculous powers are attributed to the fact that he stole the name of God in the Temple. Jesus claims the Messianic dignity and is accused of witchcraft by Jews before Queen Helena in Jerusalem, but Jesus raises a man from the dead in front of the Queen and is released. Jesus goes to Galilee, where he makes living birds of clay and floated a millstone. Judas Iscariot, the hero of the story also teaches the divine name. Jesus and Judas, who have the power to steal, engage in aerial combat with Judas emerges victorious. Jesus, now powerless, was arrested. He is put to death by hanging to a carob tree and buried. The body was removed and the apostles, claiming the empty tomb, say that Jesus ascended to heaven. But we found the body of Jesus hidden in a garden, he was moved to Jerusalem and shown to Queen Helene .

Parallels

The different versions of Yeshua Toledot show striking resemblance to Christian legends of Simon the Magician and the Christian representations of Muhammad that were current in the 12th century .

Christian Response

Hostile representations of Jews in the data of Christianity Toledot Yeshu have been explained as a reaction to Christian anti-Judaism . Since the 9th century until the late 20th, the anti-Jewish polemicists have unearthed these texts and used them to outrage Christians against Jews .
A book with that title was severely reprimanded by Francesc Eiximenis ( 1409) in his Vita Christi .
The book is mentioned in the poem The Ring and the Book , Robert Browning .

Bibliography

  • Robert E. Van Voorst, Jesus Outside the New Testament: an Introduction to the ancient evidence; Studying the Historical Jesus, Wm B. Eerdmans Publishing, 2000, ISBN 0802843689 , 9780802843685, partly available on Google Books.


References

  1. Van Voorst, Robert E. Jesus Outside the New Testament: A Introduction to the Ancient Evidence, Wm B. Eerdmans Publishing, 2000, pp. 122 et seq. ISBN 0-8028-4368-9.
  2. Van Voorst, Robert E. Jesus Outside the New Testament: A Introduction to the Ancient Evidence, Wm B. Eerdmans Publishing, 2000, pp. 122 et seq. ISBN 0-8028-4368-9.
  3. Van Voorst, Robert E. Jesus Outside the New Testament: A Introduction to the Ancient Evidence, Wm B. Eerdmans Publishing, 2000, pp. 122 et seq. ISBN 0-8028-4368-9.
  4. Webster, Nesta H. Secret Societies and Subversive Movements, Book Tree, 2000, pp. 21 and s. ISBN 1-58509-092-1.
  5. Van Voorst, Robert E. Jesus Outside the New Testament: A Introduction to the Ancient Evidence, WM. B. Eerdmans Publishing, 2000 127. ISBN 0-8028-4368-9.
  6. "Our mothers knew about the contents hearsay, with, of course, all sorts of corruption, changes, omissions and additions inventive, and thus passed to their children. "(Joseph Klausner, Das Leben Jesu nach jdischen Quellen, Berlin, 1902, pp. 246-247, quoted by RE Van Voorst, Jesus Outside the New Testament, 2000, p. 122.)
  7. Maas, Michael, The Cambridge Companion to the Age of Justinian, Cambridge University Press, 2005, p. 406. ISBN 0-521-81746-3.
  8. Van Voorst, Robert E. (2000), Jesus Outside the New Testament: A Introduction to the Ancient Evidence, Wm B. Eerdmans Publishing, 2000, pp. 122 and s. ISBN 0-8028-4368-9.
  9. Van Voorst, Robert E. Jesus Outside the New Testament: A Introduction to the Ancient Evidence, Wm B. Eerdmans Publishing, 2000, pp. 122s. ISBN 0-8028-4368-9.
  10. Van Voorst, Robert E. Jesus Outside the New Testament: A Introduction to the Ancient Evidence, Wm B. Eerdmans Publishing, 2000, pp. 122 and s. ISBN 0-8028-4368-9.
  11. Schfer, Peter, Mirror of His Beauty: Feminine Images of God from the Bible to the Early Kabbalah, Princeton University Press, 2002, pp. 211 and s. ISBN 0-691-09068-8.
  12. Gero, Stephan (1988), "Apocryphal Gospels: A Survey" (in German and English), in Aufstieg und Niedergang der Welt Rmischen, Part II, Vol. 5, pp. 3391 and s. ISBN 3-11-001885-3. Partially available on Google Books.
  13. Webster, Nesta H. Secret Societies and Subversive Movements, Book Tree, 2000, pp. 21 and s. ISBN 1-58509-092-1.
  14. Van Voorst, Robert E. Jesus Outside the New Testament: A Introduction to the Ancient Evidence, Wm B. Eerdmans Publishing, 2000, pp. 122 and s. ISBN 0-8028-4368-9.
  15. Schfer, Peter, Mirror of His Beauty: Feminine Images of God from the Bible to the Early Kabbalah, Princeton University Press, 2002, pp. p. 211 and s. ISBN 0-691-09068-8.
  16. Slavic versions later described Mary as playing an active role in adultery. See Schfer, Peter, Mirror of His Beauty: Feminine Images of God from the Bible to the Early Kabbalah, Princeton University Press, 2002, pp. 211 and ff. ISBN 0-691-09068-8.
  17. Schfer, Peter, Mirror of His Beauty: Feminine Images of God from the Bible to the Early Kabbalah, Princeton University Press, 2002, pp. 211 and s. ISBN 0-691-09068-8. For the word "menstruate", "Woman menstruating woman in menstrual flow which has been established. Menstruating woman well, badly menstruating woman in menstrual function, which is good, is evil. "(Littre)
  18. Van Voorst, Robert E. Jesus Outside the New Testament: A Introduction to the Ancient Evidence, Wm B. Eerdmans Publishing, 2000, pp. 122 and s. ISBN 0-8028-4368-9.
  19. Van Voorst, Robert E. Jesus Outside the New Testament: A Introduction to the Ancient Evidence, Wm B. Eerdmans Publishing, 2000, pp. 122 and s. ISBN 0-8028-4368-9.
  20. Van Voorst, Robert E. Jesus Outside the New Testament: A Introduction to the Ancient Evidence, Wm B. Eerdmans Publishing, 2000, pp. 122 and s. ISBN 0-8028-4368-9.
  21. Van Voorst, Robert E. (2000), Jesus Outside the New Testament: A Introduction to the Ancient Evidence, Wm B. Eerdmans Publishing, 2000, pp. 122 and s. ISBN 0-8028-4368-9.
  22. Van Voorst, Robert E. Jesus Outside the New Testament: A Introduction to the Ancient Evidence, Wm B. Eerdmans Publishing, 2000, pp. 122 and s. ISBN 0-8028-4368-9.
  23. Van Voorst, Robert E. Jesus Outside the New Testament: A Introduction to the Ancient Evidence, Wm B. Eerdmans Publishing, 2000, pp. 122 and s. ISBN 0-8028-4368-9.
  24. Frey, Joseph Samuel CF, Joseph and Benjamin: a Series of Letters On The Controversy Between Jews and Christians, 1, New York, Peter Hills, 1837, p. 214.
  25. "Virginal daughter" in the summary given by RE Van Voorst, Jesus Outside the New Testament: A Introduction to the Ancient Evidence, Wm B. Eerdmans Publishing, 2000 123. ISBN 0-8028-4368-9.
  26. Van Voorst, Robert E. Jesus Outside the New Testament: A Introduction to the Ancient Evidence, Wm B. Eerdmans Publishing, 2000, pp 123-126. ISBN 0-8028-4368-9.
  27. Van Voorst, Robert E. Jesus Outside the New Testament: A Introduction to the Ancient Evidence, Wm B. Eerdmans Publishing, 2000 123. ISBN 0-8028-4368-9.
  28. Toledoth Yeshu
  29. Van Voorst, Robert E. Jesus Outside the New Testament: A Introduction to the Ancient Evidence, Wm B. Eerdmans Publishing, 2000 128. ISBN 0-8028-4368-9.
  30. Van Voorst, Robert E. Jesus Outside the New Testament: A Introduction to the Ancient Evidence, Wm B. Eerdmans Publishing, 2000 128. ISBN 0-8028-4368-9.
  31. Van Voorst, Robert E. Jesus Outside the New Testament: A Introduction to the Ancient Evidence, Wm B. Eerdmans Publishing, 2000, pp. 122 and s. ISBN 0-8028-4368-9.
  32. For this summary of the Strasbourg manuscript, see Gero, Stephan (1988), "Apocryphal Gospels: A Survey" (in German and English), in Aufstieg und Niedergang der Welt Rmischen, Part II, Vol. 5, pp. 3391 and s. ISBN 3-11-001885-3. Partially available on Google Books.
  33. Tolan, John Victor, Saracens: Islam in the Medieval European Imagination, New York, Columbia University Press, 2002, pp. 17 and s. ISBN 0-231-12332-9.
  34. Tolan, John Victor, Saracens: Islam in the Medieval European Imagination, New York, Columbia University Press, 2002, pp. 17 and s. ISBN 0-231-12332-9.
  35. Tolan, John Victor, Saracens: Islam in the Medieval European Imagination, New York, Columbia University Press, 2002, pp. 17 and s. ISBN 0-231-12332-9.
  36. Tolan, John Victor (2002), Saracens: Islam in the Medieval European Imagination, New York, Columbia University Press, 2002, pp. 17 and s. ISBN 0-231-12332-9.
  37. McMichael, Steven J. and Susan E. Myers, Friars and Jews in the Middle Ages and Renaissance, Brill Academic Publishers, 2004, p. 157, 2004, ISBN 90-04-11398-3.
  38. Browning, Robert (1910). In Robert Browning's Complete Works (a cura Phelps, William Lyon), F. DeFau & Company, p. 144.

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