[스크랩] Jesus_in_the_Talmud(탈무드에 나오는 예수)

http://en.wikipedia.org/wiki/Jesus_in_the_Talmud

 

 

위키피디아 자료입니다. 이 자료에 의하면, 탈무드는 여러 판본들이 있습니다. 초기 판본에는 예수에 대한 언급이 분명히 있었고, 아주 부정적입니다. 그것이 중세를 거쳐오면서 이런 부정적인 언급들이 생략된 채로 편집된 것들이 나타나기 시작했고(기독교에게 핍박을 받고 있는 중세상황에서 유대인들의 생존을 위해서?),

 

최근의 판본들에는 초기의 부정적인 언급들을 모두 포함하고(회복시켜서) 있는 채로 회자되고 있습니다.

 

위의 출처를 클릭해 보시면 아시겠지만 "탈무드"는 20여권이나 되는 일종의 백과사전적 정보가 들어가 있습니다. 2010년도에 편집되었군요.

 

그 중에서 발췌한 것으로 보이는 예수에 대한 몇가지 언급들을 간단히 몇 가지만 올립니다.

 

The son or disciple who turned out badly

 

Sanhedrin 103a and Berachot 17b talk about a Yeshu ha-Nosri (Jesus of Nazareth) who "burns his food in public", possibly a reference to pagan sacrifices or a metaphor for apostasy.^[81] The account is discussing Manasseh the king of Judah infamous for having turned to idolatry and having persecuted the Jews (2 Kings 21). It is part of a larger discussion about three kings and four commoners excluded from paradise. These are also discussed in the Shulkhan Arukh where the son who burns his food is explicitly stated to be Manasseh. The passages identified by scholars in this context are:^[78]

• Babylonian Sanhedrin 103a – "that you will not have a son or disciple ... like Jesus the Nazarene" (Editions or MSs: Firenze II.1.8–9, Barco, Munich 95)
• Babylonian Berakoth 17b – "that we will not have a son or disciple ... like Jesus the Nazarene" (Editions or MS: Oxford 23)

As a sinful student who practiced magic and turned to idolatry

Passages in Sanhedrin 107b and Sotah 47a refer to an individual that some scholars conclude is a reference to Jesus, regarded as the messiah of Christianity. In these passages, Jesus is described as a student of Yehoshua ben Perachya (second half of the 2nd century), and he (Jesus) was sent away for misinterpreting a word that in context should have been understood as referring to the Inn, he instead understood it to mean the inkeeper's wife (the same word can mean "inn" and "hostess").^[82] His teacher said "Here is a nice Inn", to which he replied "Her eyes are crooked", to which his teacher responded "Evil one! Is this what your are occupied in?" (Gazing at women was considered sinful.) ^[83] After several returns for forgiveness he mistook Perachiah's signal to wait a moment as a signal of final rejection, and so he turned to idolatry. Some passages that have been identified by scholars as mentioning Jesus, as the messiah of Christianity, in this context include:^[84]

• Babylonian Sanhedrin 107b – "not as Yehoshua b. Perahya who pushed Jesus the Nazarene away" (Editions or MSs: Barco, Vilna)
• Babylonian Sotah 47a – "not as Yehoshua b. Perahya who pushed Jesus the Nazarene away" (Editions or MSs: Vatican 110, Vilna, Munich 95)
• Babyonian Sanhedrin 107b – "Jesus said to him: Rabbi, her eyes are narrow" (Editions or MSs: Herzog 1)
• Babylonian Sotah 47a – "Jesus the Nazarene said to him: Rabbi, here eyes are narrow" (Editions or MS: Oxford 20)
• Babylonian Sanhedrin 107b – "The master said: Jesus the Nazarene practiced magic (Editions or MSs: Firenze II.1.8–9, Barco )
• Babylonian Sotah 47a – "The master said: Jesus the Nazarene because he practiced magic" (Editions or MS: Munich 95)

The full passage is:

In all circumstances (one should excercise) use the left hand to push (away) and the right (to) bring closeward ..not like Yehoshua ben Perachya who pushed him –to Yeshu- with both hands.. (here the Talmud begins a narration) at the time that Yannai the king was executing the Rabbis, Shimon ben Shatach(‘s sister) hid Rabbi Yehoshua ben Perachya, he (then, subsequently was able to) go and run (escape) to Alexandira of Egypt. When there was (came) and (an era of) peace, Shimon ben Shatach sent to him (a letter:) “from me Yerushalayim the holy city to you Alexander of Egypt -my sister, my husband dwells amongst you and I am sitting lonely” said (Rabbi Yeshushua ben Perachya) “I deduce (from the letter) that he (is enjoying)peace. As he (Rabbi Yehoshua ben Perachya) came they went up to a lodge, (they -at the lodge) stood for him with exemplary honor and did for him extended goodness. He sat and was in the midst of praising 'how beautiful is this lodging', (Yeshu) said to him “My master, her eyes are misshaped”. He said to him “Evil one!, in this you are busy with?!” he brought out four hundred Shofars and excommunicated him.

Every day he would come before him (intent on being readmitted,) and he did not accept him. One day he was reciting Kriat Shema,^[85] he (Yeshu) came before him (the Rabbi) -it was on his (the Rabbi's) mind to accept him- he (the Rabbi) showed him with his hand, he (Yeshu) thought 'push he is pushing him', (Yeshu then) went erected a fish worship, he (his Rabbi) said to him 'return yourself' he (Yeshu) said to him '(so) I learnt from you; 'all who sin and cause others to sin we do not give (are not given) him the ability to repent'.—Sotah 47a, Sanhedrin 107

 

The story ends by invoking a Mishnaic era teaching that Yeshu practised black magic, deceived and led Israel astray. This quote is seen by some as an explanation in general for the designation Yeshu.

 

According to Dr. Rubenstein, the account in Sanhedrin 107b recognizes the kinship between Christians and Jews, since Jesus is presented as a disciple of a prominent Rabbi. But it also reflects and speaks to an anxiety fundamental to Rabbinic Judaism. Prior to the destruction of the Temple in 70, Jews were divided into different sects, each promoting different interpretations of the law. Rabbinic Judaism domesticated and internalized conflicts over the law, while vigorously condemning any sectarianism. In other words, rabbis are encouraged to disagree and argue with one another, but these activities must be carefully contained, or else they could lead to a schism. Although this story may not present a historically accurate account of Jesus' life, it does use a fiction about Jesus to communicate an important truth about the Rabbis. Moreover, Rubenstein sees this story as a rebuke to overly harsh Rabbis. Boyarin suggests that the Rabbis were well aware of Christian views of the Pharisees and that this story acknowledges the Christian belief that Jesus was forgiving and the Pharisees were not (see Mark 2:1–2), while emphasizing forgiveness as a necessary Rabbinic value.^[28]

Punishment in hell(지옥에서의 예수의 형벌)

In Gittin 56b, 57a a story is mentioned in which Onkelos -intent on converting to Judaism- summons up the spirit of Yeshu. He describes his punishment in the afterlife as boiling in excrement. Relevant passages from the Talmud that scholars address in this context include:^[86]

• Babylonin Gittin 57a – "he went and brought up Jesus the Nazarene" (Editions or MSs: Vatican 130)

The complete passage from the 1935 Soncino edition is:

 

Onkelos son of Kolonikos ... 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 it is 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 I decreed for myself. Every day my ashes are collected and sentence is passed on me and I am burnt and my ashes are scattered over the seven seas. He then went and raised Balaam by incantations. He asked him: Who is in repute in the other world? He replied: Israel. What then, he said, 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 그(옹켈로스)는 가서 주문을 외워 예수를 불러 올렸다[in Vilna edition: "the sinners of Israel"; "Jesus" appears in Munich 95 and Vatican 130, 140 manuscripts 빌라판에서는 "이스라엘의 자녀들", 뮌헨95판, 바티칸 130판, 140판본에서는 "예수"라고 되어 있음]. He asked them: Who is in repute in the other world? 옹켈로스가 그들("이스라엘의 자녀들"이라고 받아들인 경우에 적당한 문법인데, "예수"에게 묻는다면 문법적으로 이상합니다. 이 점에 대해서는 뮌헨판, 바티칸 판 자체의 원본을 확인할 필요가 있는 듯합니다: 역자주)에게 질문하였다: "저 세상에서 누가 존경을 받고 있느냐?) They replied: Israel.(그들이 말하였다: 이스라엘) What about joining them?(그들에게 합세하는 것이 어떠하냐? 개종을 의도하는 질문) They replied: Seek their welfare, seek not their harm. (그들은 답변하였다: 그들의 복지를 구하고 그들을 해롭게 하지 말지어다) Whoever touches them touches the apple of his eye. 그들을 건드리는 자들은 자기의 눈동자를 건드리는 것이다.  He said: What is your punishment? (옹켈로스가 말하였다: 너희들이 받는 벌은 무엇이냐?) They replied: With boiling hot excrement, since a Master has said: Whoever mocks at the words of the Sages is punished with boiling hot excrement.그들이 대답하였다: 똥 속에 끓여지는 벌을 받고 있다. 어떤 마스터가 말하기를, 현자들의 말을 모독하는 자들은 뜨거운 똥 속에 끓여지는 벌을 받을 것이라고 하였기 때문이다. Observe the difference between the sinners of Israel and the prophets of the other nations who worship idols. It has been taught: Note from this incident how serious a thing it is to put a man to shame, for God espoused the cause of Bar Kamza and destroyed His House and burnt His Temple.—Babylonian Talmud, Gittin 56b-57a

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