Why some Jews don’t believe in JESUS of Nazareth as their Savoir.

If anyone else has ever wonder what or why some Jews don’t believe in YESHUA as their Savoir…. here is one of the text I found while studying.

I just want to reinerate.. There Jews that know YESHUAs the Savior of the World.

I’m sharing to help others be able to combat lies that others might tell them.

This is in no easy to push hatred of any kind. I believe we are both Jew and Christian part of the Covenant. and we are all at different levels. So lets remember.
GOD is always watching .

Blessings and Prayers
Marie

Jesus in Chazal

Jesus in Chazal

mi

Bymoshe isaacson


Jesus in Chazal

Jesus in Chazal

mi

Bymoshe isaacson

Biur HaGra Shulchan Aruch Yoreh De’ah 147:3
שם חגים כו’. ז”ל הג”מ ספ”ה כתב רא”מ שאין אסור אלא שם שניתן לה לשם אלקות אבל שם הדיוטות אע”פ שעשאוהו אלוק כיון שבזה השם אין בו אלהות ואדנות וגם לא ניתן לו לשם כך מותר דכתיב ושם אלקים כו’ בשם אלהות הקפיד הכתוב וכן תנן (ע”ז ח’ א’) אלו כו’ קלנדא סטרנורא וקרטסים שאלו שמות הדיוטות הן ובכמה מקומות הוזכר אותו האיש ותלמידיו בש”ס כו’ וכ”כ המרדכי:

In the Second Century many Jews believed that Jesus had learned magic in Egypt. This is already believed by Celsus who debated with Origen in the late Second Century (Origen, Contra Celsum, i. 28)
http://legacy.tyndale.cam.ac.uk/Tyndale/staff/Instone-Brewer/prepub/07_Instone_Brewer.pdf

סנהדרין מ״ג א:כ׳

וכרוז יוצא לפניו לפניו אין מעיקרא לא והתניא בערב הפסח תלאוהו לישו והכרוז יוצא לפניו מ’ יום ישו יוצא ליסקל על שכישף והסית והדיח את ישראל כל מי שיודע לו זכות יבא וילמד עליו ולא מצאו לו זכות ותלאוהו בערב הפסח

Sanhedrin 43a:20

The mishna teaches that a crier goes out before the condemned man. This indicates that it is only before him, i.e., while he is being led to his execution, that yes, the crier goes out, but from the outset, before the accused is convicted, he does not go out. The Gemara raises a difficulty: But isn’t it taught in a baraita: On Passover Eve they hung the corpse of Jesus the Nazarene after they killed him by way of stoning. And a crier went out before him for forty days, publicly proclaiming: Jesus the Nazarene is going out to be stoned because he practiced sorcery, incited people to idol worship, and led the Jewish people astray. Anyone who knows of a reason to acquit him should come forward and teach it on his behalf. And the court did not find a reason to acquit him, and so they stoned him and hung his corpse on Passover eve.

סנהדרין מ״ג א:כ״א-כ״ו

אמר עולא ותסברא בר הפוכי זכות הוא מסית הוא ורחמנא אמר (דברים יג, ט) לא תחמול ולא תכסה עליו אלא שאני ישו דקרוב למלכות הוה ת”ר חמשה תלמידים היו לו לישו מתאי נקאי נצר ובוני ותודה אתיוהו למתי אמר להו מתי יהרג הכתיב (תהלים מב, ג) מתי אבוא ואראה פני אלקים אמרו לו אין מתי יהרג דכתיב (שם מא, ו) מתי ימות ואבד שמו אתיוהו לנקאי אמר להו נקאי יהרג הכתיב (שמות כג, ז) ונקי וצדיק אל תהרוג אמרו לו אין נקאי יהרג דכתיב (תהלים י, ח) במסתרים יהרג נקי אתיוהו לנצר אמר נצר יהרג הכתיב (ישעיה יא, א) ונצר משרשיו יפרה אמרו לו אין נצר יהרג דכתיב (שם יד, יט) ואתה השלכת מקברך כנצר נתעב אתיוהו לבוני אמר אמר בוני יהרג הכתיב (שמות ד, כב) בני בכורי ישראל אמרו לי’ אין בוני יהרג דכתיב (שם, כג) הנה אנכי הורג את בנך בכורך אתיוהו לתודה אמר תודה יהרג הכתיב (תהלים ק, א) מזמור לתודה אמרו לו אין תודה יהרג דכתיב (שם נ, כג) זובח תודה יכבדנני

Sanhedrin 43a:21-26

Ulla said: And how can you understand this proof? Was Jesus the Nazarene worthy of conducting a search for a reason to acquit him? He was an inciter to idol worship, and the Merciful One states with regard to an inciter to idol worship: “Neither shall you spare, neither shall you conceal him” (Deuteronomy 13:9). Rather, Jesus was different, as he had close ties with the government, and the gentile authorities were interested in his acquittal. Consequently, the court gave him every opportunity to clear himself, so that it could not be claimed that he was falsely convicted. Apropos the trial of Jesus, the Gemara cites another baraita, where the Sages taught: Jesus the Nazarene had five disciples: Mattai, Nakai, Netzer, Buni, and Toda. They brought Mattai in to stand trial. Mattai said to the judges: Shall Mattai be executed? But isn’t it written: “When [matai] shall I come and appear before God?” (Psalms 42:3). Mattai claimed that this verse alludes to the fact he is righteous. They said to him: Yes, Mattai shall be executed, as it is written: “When [matai] shall he die, and his name perish?” (Psalms 41:6). Then they brought Nakai in to stand trial. Nakai said to the judges: Shall Nakai be executed? But isn’t it written: “And the innocent [naki] and righteous you shall not slay” (Exodus 23:7)? They said to him: Yes, Nakai shall be executed, as it is written: “In secret places he kills the innocent [naki]” (Psalms 10:8). Then they brought Netzer in to stand trial. He said to the judges: Shall Netzer be executed? But isn’t it written: “And a branch [netzer] shall grow out of his roots” (Isaiah 11:1)? They said to him: Yes, Netzer shall be executed, as it is written: “But you are cast out of your grave like an abhorred branch [netzer]” (Isaiah 14:19). Then they brought Buni in to stand trial. Buni said to the judges: Shall Buni be executed? But isn’t it written: “My firstborn son [beni] is Israel” (Exodus 4:22)? They said to him: Yes, Buni shall be executed, as it is written: “Behold, I shall kill your firstborn son [binkha]” (Exodus 4:23). Then they brought Toda in to stand trial. Toda said to the judges: Shall Toda be executed? But isn’t it written: “A psalm of thanksgiving [toda]” (Psalms 100:1)? They said to him: Yes, Toda shall be executed, as it is written: “Whoever slaughters a thanks-offering [toda] honors Me” (Psalms 50:23).

גיטין נ״ז א:ג׳

אזל אסקיה [ליש”ו] בנגידא (לפושעי ישראל) א”ל מאן חשיב בההוא עלמא א”ל ישראל מהו לאדבוקי בהו א”ל טובתם דרוש רעתם לא תדרוש כל הנוגע בהן כאילו נוגע בבבת עינו

Gittin 57a:3

Onkelos then went and raised Jesus the Nazarene from the grave through necromancy. Onkelos said to him: Who is most important in that world where you are now? Jesus said to him: The Jewish people. Onkelos asked him: Should I then attach myself to them in this world? Jesus said to him: Their welfare you shall seek, their misfortune you shall not seek, for anyone who touches them is regarded as if he were touching the apple of his eye (see Zechariah 2:12).

גיטין נ״ז א:ד׳

א”ל דיניה דההוא גברא במאי א”ל בצואה רותחת דאמר מר כל המלעיג על דברי חכמים נידון בצואה רותחת תא חזי מה בין פושעי ישראל לנביאי אומות העולם עובדי ע”ז

Gittin 57a:4

Onkelos said to him: What is the punishment of that man, a euphemism for Jesus himself, in the next world? Jesus said to him: He is punished with boiling excrement. As the Master said: Anyone who mocks the words of the Sages will be sentenced to boiling excrement. And this was his sin, as he mocked the words of the Sages. The Gemara comments: Come and see the difference between the sinners of Israel and the prophets of the nations of the world. As Balaam, who was a prophet, wished Israel harm, whereas Jesus the Nazarene, who was an Jewish sinner, sought their well-being.

סוטה מ״ז א:י״ג-י״ד

כי אתא אקלע לההוא אושפיזא קם קמייהו ביקרא שפיר עבדי ליה יקרא טובא יתיב וקא משתבח כמה נאה אכסניא זו א”ל (אחד מתלמידיו) רבי עיניה טרוטות א”ל רשע בכך אתה עוסק אפיק ארבע מאה שפורי ושמתיה כל יומא אתא לקמיה ולא קבליה יומא חד הוה קרי קרית שמע אתא לקמיה הוה בדעתיה לקבוליה אחוי ליה בידיה סבר מדחא דחי ליה אזל זקף לבינתא פלחא אמר ליה חזור בך א”ל כך מקובלני ממך כל החוטא ומחטיא את הרבים אין מספיקין בידו לעשות תשובה דאמר מר [יש”ו] כישף והסית והדיח והחטיא את ישראל

Sotah 47a:13-14

When he came back to Eretz Yisrael, Rabbi Yehoshua arrived at a certain inn. The innkeeper stood before him, honoring him considerably, and overall they accorded him great honor. Rabbi Yehoshua ben Peraḥya then sat and was praising them by saying: How beautiful is this inn. Jesus the Nazarene, one of his students, said to him: My teacher, but the eyes of the innkeeper’s wife are narrow [terutot]. Rabbi Yehoshua ben Peraḥya said to him: Wicked one, is this what you are engaged in, gazing at women? He brought out four hundred shofarot and excommunicated him. Every day Jesus would come before him, but he would not accept his wish to return. One day, Rabbi Yehoshua ben Peraḥya was reciting Shema when Jesus came before him. He intended to accept him on this occasion, so he signaled to him with his hand to wait. Jesus thought he was rejecting him entirely. He therefore went and stood up a brick and worshipped it as an idol. Rabbi Yehoshua ben Peraḥya said to him: Return from your sins. Jesus said to him: This is the tradition that I received from you: Anyone who sins and causes the masses to sin is not given the opportunity to repent. The Gemara explains how he caused the masses to sin: For the Master said: Jesus the Nazarene performed sorcery, and he incited the masses, and subverted the masses, and caused the Jewish people to sin.

סנהדרין ק״ז ב:ח׳

תנו רבנן לעולם תהא שמאל דוחה וימין מקרבת לא כאלישע שדחפו לגחזי בשתי ידים [ולא כרבי יהושע בן פרחיה שדחפו ליש”ו בשתי ידים]

Sanhedrin 107b:8

The Sages taught: Always have the left hand drive sinners away and the right draw them near, so that the sinner will not totally despair of atonement. This is unlike Elisha, who pushed away Gehazi with his two hands and caused him to lose his share in the World-to-Come, and unlike Yehoshua ben Peraḥya, who pushed away Jesus the Nazarene with his two hands.

ברכות י״ז ב:א׳

אין פרץ שלא תהא סיעתנו כסיעתו של דוד שיצא ממנו אחיתופל ואין יוצאת שלא תהא סיעתנו כסיעתו של שאול שיצא ממנו דואג האדומי ואין צוחה שלא תהא סיעתנו כסיעתו של אלישע שיצא ממנו גחזי ברחובותינו שלא יהא לנו בן או תלמיד שמקדיח תבשילו ברבים כגון ישו הנוצרי:

Berakhot 17b:1

“There is no breach”; that our faction of Sages should not be like the faction of David, from which Ahitophel emerged, who caused a breach in the kingdom of David.
“And no going forth”; that our faction should not be like the faction of Saul, from which Doeg the Edomite emerged, who set forth on an evil path.
“And no outcry”; that our faction should not be like the faction of Elisha, from which Geihazi emerged.
“In our open places”; that we should not have a child or student who overcooks his food in public, i.e., who sins in public and causes others to sin, as in the well-known case of Jesus the Nazarene.

סנהדרין ק״ג א:י״ד

דבר אחר לא תאונה אליך רעה שלא יבעתוך חלומות רעים והרהורים רעים ונגע לא יקרב באהלך שלא יהא לך בן או תלמיד שמקדיח תבשילו ברבים [כגון ישו הנוצרי]

Sanhedrin 103a:14

Alternatively, the phrase “no evil shall befall you” means that you will be frightened neither by bad dreams nor by evil thoughts. “Nor shall any plague come near your tent” means that you will not have a child or student who overcooks his food in public, i.e., sins in public and causes others to sin, such as in the well-known case of Jesus the Nazarene.

עבודה זרה י״ז א:א׳

והנאך ועליו נתפסת אמר לו עקיבא הזכרתני פעם אחת הייתי מהלך בשוק העליון של ציפורי ומצאתי אחד ומתלמידי ישו הנוצרי ויעקב איש כפר סכניא שמו אמר לי כתוב בתורתכם (דברים כג, יט) לא תביא אתנן זונה [וגו’] מהו לעשות הימנו בהכ”ס לכ”ג ולא אמרתי לו כלום

Avodah Zarah 17a:1

and you derived pleasure from it, and because of this you were held responsible by Heaven. Rabbi Eliezer said to him: Akiva, you are right, as you have reminded me that once I was walking in the upper marketplace of Tzippori, and I found a man who was one of the students of Jesus the Nazarene, and his name was Ya’akov of Kefar Sekhanya. He said to me: It is written in your Torah: “You shall not bring the payment to a prostitute, or the price of a dog, into the house of the Lord your God” (Deuteronomy 23:19). What is the halakha: Is it permitted to make from the payment to a prostitute for services rendered a bathroom for a High Priest in the Temple? And I said nothing to him in response.

עבודה זרה י״ז א:ב׳-ג׳

אמר לי כך לימדני ישו הנוצרי (מיכה א, ז) כי מאתנן זונה קבצה ועד אתנן זונה ישובו ממקום הטנופת באו למקום הטנופת ילכו והנאני הדבר על ידי זה נתפסתי למינות ועברתי על מה שכתוב בתורה (משלי ה, ח) הרחק מעליה דרכך זו מינות ואל תקרב אל פתח ביתה זו הרשות ואיכא דאמרי הרחק מעליה דרכך זו מינות והרשות ואל תקרב אל פתח ביתה זו זונה וכמה אמר רב חסדא ארבע אמות

Avodah Zarah 17a:2-3

He said to me: Jesus the Nazarene taught me the following: It is permitted, as derived from the verse: “For of the payment to a prostitute she has gathered them, and to the payment to a prostitute they shall return” (Micah 1:7). Since the coins came from a place of filth, let them go to a place of filth and be used to build a bathroom. And I derived pleasure from the statement, and due to this, I was arrested for heresy by the authorities, because I transgressed that which is written in the Torah: “Remove your way far from her, and do not come near the entrance of her house” (Proverbs 5:8). “Remove your way far from her,” this is a reference to heresy; “and do not come near the entrance of her house,” this is a reference to the ruling authority. The Gemara notes: And there are those who say a different interpretation: “Remove your way far from her,” this is a reference to heresy and the ruling authority; “and do not come near the entrance of her house,” this is a reference to a prostitute. And how much distance must one maintain from a prostitute? Rav Ḥisda said: Four cubits.

Tosefta Chullin 2:6
היוצא מבית המין ה”ז בשר זבחי מתים מפני שאמרו שחיטת המין לעבודת כוכבים ופתן פת עובדי כוכבים ויינם יין נסך ופירותיהן טבלים וספריהן ספרי קוסמין ובניהם ממזרים ואין מוכרין להם ואין לוקחים מהם ואין נושאין מהם ואין נותנין להם אין מלמדין את בניהם אומנות ואין מתרפאין מהן לא רפוי ממון ולא רפוי נפשות. מעשה בר’ אליעזר בן דמא בן אחותו של ר’ ישמעאל שהכישו נחש ובא יעקב איש כפר סכניא לרפאותו ולא הניחו ר’ ישמעאל א”ל אי אתה רשאי בן דמא. א”ל אני אביא לך ראיה שירפאני ולא הספיק להביא ראיה עד שמת. אמר ר’ ישמעאל אשריך בן דמא שיצאת בשלום העולם ולא פרצת גדירן של חכמים שכל הפורץ גדירן של חכמים סוף פורענות בא עליו. שנאמר (קוהלת י) ופורץ גדר ישכנו נחש. מעשה בר”א שנתפס על דברי מינות והעלו אותו לבמה לדון אמר לו אותו הגמון זקן כמותך יעסוק בדברים הללו.

שבת ק״ד ב:ה׳

המסרט על בשרו: תניא אמר להן רבי אליעזר לחכמים והלא בן סטדא הוציא כשפים ממצרים בסריטה שעל בשרו אמרו לו שוטה היה ואין מביאין ראיה מן השוטים: בן סטדא בן פנדירא הוא אמר רב חסדא בעל סטדא בועל פנדירא בעל פפוס בן יהודה הוא אלא אמו סטדא אמו מרים מגדלא שער נשיא הואי אלא כדאמרי בפומבדיתא סטת דא מבעלה:

Shabbat 104b:5

We learned in the mishna: If one unwittingly scratches letters on his flesh on Shabbat, Rabbi Eliezer deems him liable to bring a sin-offering and the Sages deem him exempt. It was taught in a baraita that Rabbi Eliezer said to the Rabbis: Didn’t the infamous ben Stada take magic spells out of Egypt in a scratch on his flesh? They said to him: He was a fool, and you cannot cite proof from a fool. That is not the way that most people write. Incidentally, the Gemara asks: Why did they call him ben Stada, when he was the son of Pandeira? Rav Ḥisda said: His mother’s husband, who acted as his father, was named Stada, but the one who had relations with his mother and fathered him was named Pandeira. The Gemara asks: Wasn’t his mother’s husband Pappos ben Yehuda? Rather, his mother was named Stada and he was named ben Stada after her. The Gemara asks: But wasn’t his mother Miriam, who braided women’s hair? The Gemara explains: That is not a contradiction. Rather, Stada was merely a nickname, as they say in Pumbedita: This one strayed [setat da] from her husband.

A well known anti-christian treatise called Toldot Yeshu which can be dated to the 10th century but contains materials that can be dated back to the 2nd century. Excerpts
In the year 3671in the days of King [Yannai], a great misfortune befell Israel, when there arose a certain disreputable man of the tribe of Judah, whose name was Joseph Pandera. He lived at Bethlehem, in Judah.
Near his house dwelt a widow and her lovely and chaste daughter named Miriam. Miriam was betrothed to Yohanan, of the royal house of David, a man learned in the Torah and God-fearing.
At the close of a certain Sabbath, Joseph Pandera, attractive and like a warrior in appearance, having gazed lustfully upon Miriam, knocked upon the door of her room and betrayed her by pretending that he was her betrothed husband, Yohanan. Even so, she was amazed at this improper conduct and submitted only against her will. …
Miriam gave birth to a son and named him Yehoshua, after her brother. This name later deteriorated to Yeshu. …
One day Yeshu walked in front of the Sages with his head uncovered, showing shameful disrespect. At this, the discussion arose as to whether this behavior did not truly indicate that Yeshu was an illegitimate child and the son of a niddah. Moreover, the story tells that while the rabbis were discussing the Tractate Nezikin, he gave his own impudent interpretation of the law and in an ensuing debate he held that Moses could not be the greatest of the prophets if he had to receive counsel from Jethro. This led to further inquiry as to the antecedents of Yeshu, and it was discovered through Rabban Shimeon ben Shetah that he was the illegitimate son of Joseph Pandera. Miriam admitted it.After this became known, it was necessary for Yeshu to flee to Upper Galilee. …
Lions of brass were bound to two iron pillars at the gate of the place of burnt offerings. Should anyone enter and learn the [special ‘Ineffable’] Name, when he left the lions would roar at him and immediately the valuable secret would be forgotten.
Yeshu came and learned the letters of the Name; he wrote them upon the parchment which he placed in an open cut on his thigh and then drew the flesh over the parchment. As he left, the lions roared and he forgot the secret. But when he came to his house he reopened the cut in his flesh with a knife an lifted out the writing. …
Yeshu proclaimed, “I am the Messiah; and concerning me Isaiah prophesied and said, ‘Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.'” …
The insurgents with him replied that if Yeshu was the Messiah he should give them a convincing sign. They therefore, brought to him a lame man, who had never walked. Yeshu spoke over the man the letters of the Ineffable Name, and the leper was healed. Thereupon, they worshipped him as the Messiah, Son of the Highest.
When word of these happenings came to Jerusalem, the Sanhedrin decided to bring about the capture of Yeshu. They sent messengers, Annanui and Ahaziah, who, pretending to be his disciples, said that they brought him an invitation from the leaders of Jerusalem to visit them. Yeshu consented on condition the members of the Sanhedrin receive him as a lord. He started out toward Jerusalem and, arriving at Knob, acquired an ass on which he rode into Jerusalem, as a fulfillment of the prophecy of Zechariah.
The Sages bound him and led him before Queen Helene, with the accusation: “This man is a sorcerer and entices everyone.”

Yeshu spoke up: “Madam, I am the Messiah and I revive the dead.” A dead body was brought in; he pronounced the letters of the Ineffable Name and the corpse came to life. The Queen was greatly moved and said: “This is a true sign.” She reprimanded the Sages and sent them humiliated from her presence. Yeshu’s dissident followers increased and there was controversy in Israel.

Then the Sages selected a man named Judah Iskarioto and brought him to the Sanctuary where he learned the letters of the Ineffable Name as Yeshu had done.
When Yeshu was summoned before the queen, this time there were present also the Sages and Judah Iskarioto. Yeshu said: “It is spoken of me, ‘I will ascend into heaven.'” He lifted his arms like the wings of an eagle and he flew between heaven and earth, to the amazement of everyone.
The elders asked Iskarioto to do likewise. He did, and flew toward heaven. Iskarioto attempted to force Yeshu down to earth but neither one of the two could prevail against the other for both had the use of the Ineffable Name. However, Iskarioto defiled Yeshu, so that they both lost their power and fell down to the earth, and in their condition of defilement the letters of the Ineffable Name escaped from them. Because of this deed of Judah they weep on the eve of the birth of Yeshu.
Yeshu was seized. His head was covered with a garment and he was smitten with pomegranate staves; but he could do nothing, for he no longer had the Ineffable Name.
Yeshu was taken prisoner to the synagogue of Tiberias, and they bound him to a pillar. To allay his thirst they gave him vinegar to drink. On his head they set a crown of thorns. … there Yeshu remained until the eve of the Passover.

Yeshu was put to death on the sixth hour on the eve of the Passover and of the Sabbath. When they tried to hang him on a tree it broke, for when he had possessed the power he had pronounced by the Ineffable Name that no tree should hold him. He had failed to pronounce the prohibition over the carob-stalk[10], for it was a plant more than a tree, and on it he was hanged until the hour for afternoon prayer, for it is written in Scripture, “His body shall not remain all night upon the tree.” They buried him outside the city.

The Sages desired to separate from Israel those who continued to claim Yeshu as the Messiah, and they called upon a greatly learned man, Simeon Kepha, for help. Simeon went to Antioch, main city of the Nazarenes and proclaimed toe them: “I am the disciple of Yeshu. He has sent me to show you the way. I will give you a sign as Yeshu has done.”
Simeon, having gained the secret of the Ineffable Name, healed a leper and a lame man by means of it and thus found acceptance as a true disciple. He told them that Yeshu was in heaven, at the right hand of his Father, in fulfillment of Psalm 110:1. He added that Yeshu desired that they separate themselves from the Jews and no longer follow their practices, as Isaiah had said, “Your new moons and your feasts my soul abhorreth.” They were now to observe the first day of the week instead of the seventh, the Resurrection instead of the Passover, the Ascension into Heaven instead of the Feast of Weeks, the finding of the Cross instead of the New Year, the Feast of the Circumcision instead of the Day of Atonement, the New Year instead of Chanukah; they were to be indifferent with regard to circumcision and the dietary laws. Also they were to follow the teaching of turning the right if smitten on the left and the meek acceptance of suffering. All these new ordinances which Simeon Kepha (or Paul, as he was known to the Nazarenes) taught them were really meant to separate these Nazarenes from the people of Israel and to bring the internal strife to an end.

משנה סנהדרין י׳:ב׳

שְׁלֹשָׁה מְלָכִים וְאַרְבָּעָה הֶדְיוֹטוֹת אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא. שְׁלֹשָׁה מְלָכִים, יָרָבְעָם, אַחְאָב, וּמְנַשֶּׁה. רַבִּי יְהוּדָה אוֹמֵר, מְנַשֶּׁה יֶשׁ לוֹ חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (דברי הימים ב לג) וַיִּתְפַּלֵּל אֵלָיו וַיֵּעָתֶר לוֹ וַיִּשְׁמַע תְּחִנָּתוֹ וַיְשִׁיבֵהוּ יְרוּשָׁלַיִם לְמַלְכוּתוֹ. אָמְרוּ לוֹ, לְמַלְכוּתוֹ הֱשִׁיבוֹ וְלֹא לְחַיֵּי הָעוֹלָם הַבָּא הֱשִׁיבוֹ. אַרְבָּעָה הֶדְיוֹטוֹת, בִּלְעָם, וְדוֹאֵג, וַאֲחִיתֹפֶל, וְגֵחֲזִי:

Mishnah Sanhedrin 10:2

Three kings and four commoners have no share in the World to Come. The three kings are: Jeroboam, Ahab, and Manasseh. Rabbi Yehudah says, Manasseh does have a share in the World to Come, as it says (II Chronicles 33:13), “And [Manasseh] prayed unto Him; and He was entreated of him, and heard his supplication, and brought him back to Jerusalem into his kingdom.” [The Sages] said to him, to his kingdom He brought him back, but He did not bring him back to life in the World to Come. The four commoners are: Balaam, Doeg, Achitophel, and Gehazi.

סנהדרין ק״ו ב:ב׳

א”ל ההוא מינא לר’ חנינא מי שמיע לך בלעם בר כמה הוה א”ל מיכתב לא כתיב אלא מדכתיב (תהלים נה, כד) אנשי דמים ומרמה לא יחצו ימיהם בר תלתין ותלת שנין או בר תלתין וארבע א”ל שפיר קאמרת לדידי חזי לי פנקסיה דבלעם והוה כתיב ביה בר תלתין ותלת שנין בלעם חגירא כד קטיל יתיה פנחס ליסטאה

Sanhedrin 106b:2

A certain heretic said to Rabbi Ḥanina: Have you heard how old Balaam was when he died? Rabbi Ḥanina said to him: It is not written explicitly in the Torah. But from the fact that it is written: “Bloody and deceitful men shall not live half their days” (Psalms 55:24), this indicates that he was thirty-two or thirty-four years old, less than half the standard seventy-year lifespan. The heretic said to him: You have spoken well, I myself saw the notebook of Balaam and it was written therein: Balaam the lame was thirty-two years old when Pinehas the highwayman killed him.

See Ephraim Urbach, “Rabbinic Exegesis About Gentile Prophets And The Balaam Passage” (Hebrew), Tarbitz (25:1956), pp. 272-289

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One thought on “Why some Jews don’t believe in JESUS of Nazareth as their Savoir.

  1. I found another article that made another good read for understanding too.

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    FAQ
    What Do Jews Believe About Jesus?
    How Judaism regards the man Christians revere as the messiah.

    By My Jewish Learning

    Jesus is the central figure of Christianity, believed by Christians to be the messiah, the son of God and the second person in the Trinity.

    But what do Jews believe about Jesus?

    For some Jews, the name alone is nearly synonymous with pogroms and Crusades, charges of deicide and centuries of Christian anti-Semitism.
    Other Jews, recently, have come to regard him as a Jewish teacher. This does not mean, however, that they believe, as Christians do, that he was raised from the dead or was the messiah.
    While many people now regard Jesus as the founder of Christianity, it is important to note that he did not intend to establish a new religion, at least according to the earliest sources, and he never used the term “Christian.” He was born and lived as a Jew, and his earliest followers were Jews as well. Christianity emerged as a separate religion only in the centuries after Jesus’ death.

    Who Was Jesus?
    Virtually all of what is known about the historical Jesus comes from the four New Testament Gospels — Matthew, Mark, Luke and John — which scholars believe were written several decades after Jesus’ death.

    While there is no archaeological or other physical evidence for his existence, most scholars agree that Jesus did exist and that he was born sometime in the decade before the Common Era and crucified sometime between 26-36 CE (the years when the Roman governor, Pontius Pilate, ruled Judea).

    He lived at a time when the Roman Empire ruled what is now Israel and sectarianism was rife, with major tensions among Jews not only over how much to cooperate with the Romans but also how to interpret Torah. It was also, for some, a restive time when displeasure with Roman policies, as well as with the Temple high priests, bred hopes for a messianic redeemer who would throw off the foreign occupiers and restore Jewish sovereignty in the Land of Israel.

    Illustration depicting Jesus, with apostles fishing in the Sea of Galilee. (From “At Home’ by Grace Stebbing, published by John F Shaw & Co)Illustration depicting Jesus fishing in the Sea of Galilee with some of his followers. (From “At Home’ by Grace Stebbing, published by John F Shaw & Co)
    Was Jesus the Messiah?
    The question “was Jesus the messiah?” requires a prior question: “What is the definition of messiah?” The Prophets (Nevi’im), who wrote hundreds of years before Jesus’ birth, envisioned a messianic age as as a period of universal peace, in which war and hunger are eradicated, and humanity accepts God’s sovereignty. By the first century, the view developed that the messianic age would witness a general resurrection of the dead, the in-gathering of all the Jews, including the 10 lost tribes, to the land of Israel, a final judgment and universal peace.

    Some Jews expected the messiah to be a descendant of King David (based on an interpretation of God’s promise to David in 2 Samuel 7 of an eternal kingdom). The Dead Sea Scrolls speak of two messiahs: one a military leader and the other a priest. Still other Jews expected the prophet Elijah, or the angel Michael, or Enoch, or any number of other figures to usher in the messianic age.
    Stories in the Gospels about Jesus healing the sick, raising the dead, and proclaiming the imminence of the kingdom of heaven suggest that his followers regarded him as appointed by God to bring about the messianic age.

    More than 1,000 years after Jesus’ crucifixion, the medieval sage Maimonides (also known as Rambam) laid out in his Mishneh Torah specific things Jews believe the messiah must accomplish in order to confirm his identity — among them restoring the kingdom of David to its former glory, achieving victory in battle against Israel’s enemies, rebuilding the temple (which the Romans destroyed in 70 CE) and ingathering the exiles to the land of Israel. “And if he’s not successful with this, or if he is killed, it’s known that he is not the one that was promised by the Torah,” Maimonides wrote.

    What About Jews for Jesus?
    Jews for Jesus is one branch of a wider movement called Messianic Jews. Members of this movement are not accepted as Jewish by the broader Jewish community, even though some adherents may have been born Jewish and their ritual life includes Jewish practices. While an individual Jew could accept Jesus as the messiah and technically remain Jewish — rejection of any core Jewish belief or practice does not negate one’s Jewishness — the beliefs of messianic Jews are theologically incompatible with Judaism.

    Did the Jews Kill Jesus?
    No. Jesus was executed by the Romans. Crucifixion was a Roman form of execution, not a Jewish one.

    For most of Christian history, Jews were held responsible for the death of Jesus. This is because the New Testament tends to place the blame specifically on the Temple leadership and more generally on Jewish people. According to the Gospels, the Roman governor Pontius Pilate was reluctant to execute Jesus but was egged on by bloodthirsty Jews — a scene famously captured in Mel Gibson’s controversial 2004 film “The Passion of the Christ.” According to the Gospel of Matthew, after Pilate washes his hands and declares himself innocent of Jesus’ death, “all the people” (i.e., all the Jews in Jerusalem) respond, “His blood be on us and on our children” (Matthew 27:25).

    This “blood cry” and other verses were used to justify centuries of Christian prejudice against Jews. In 1965, the Vatican promulgated a document called “Nostra Aetate” (Latin for “In Our Time”) which stated that Jews in general should not be held responsible for the death of Jesus. This text paved the way for a historic rapprochement between Jews and Catholics. Several Protestant denominations across the globe subsequently adopted similar statements.

    A mosaic in Jerusalem’s Evangelical Lutheran Church of Ascension depicting Jesus’ crucifixion. (iStock)A mosaic in Jerusalem’s Evangelical Lutheran Church of Ascension depicting Jesus’ crucifixion. (iStock)
    Why Was Jesus Killed?
    Some have suggested that Jesus was a political rebel who sought the restoration of Jewish sovereignty and was executed by the Romans for sedition — an argument put forth in two recent works: Reza Aslan’s Zealot and Shmuley Boteach’s Kosher Jesus. However, this thesis is not widely accepted by New Testament scholars. Had Rome regarded Jesus as the leader of a band of revolutionaries, it would have rounded up his followers as well. Nor is there any evidence in the New Testament to suggest that Jesus and his followers were zealots interested in an armed rebellion against Rome. More likely is the hypothesis that Romans viewed Jesus as a threat to the peace and killed him because he was gaining adherents who saw him as a messianic figure.

    Did Jesus Reject Judaism?
    Some have interpreted certain verses in the Gospels as rejections of Jewish belief and practice. In the Gospel of Mark, for example, Jesus is said to have declared forbidden foods “clean” — a verse commonly understood as a rejection of kosher dietary laws — but this is Mark’s extrapolation and not necessarily Jesus’ intention. Jesus and his earliest Jewish followers continued to follow Jewish law.

    The New Testament also include numerous verses testifying to Jesus as equal to God and as divine — a belief hard to reconcile with Judaism’s insistence on God’s oneness. However, some Jews at the time found the idea that the divine could take on human form compatible with their tradition. Others might have regarded Jesus as an angel, such as the “Angel of the Lord” who appears in Genesis 16, Genesis 22, Exodus 3 (in the burning bush) and elsewhere.

    Are There Jewish Texts that Reference Jesus?
    Yes. The first-century Jewish historian Josephus mentions Jesus, although the major reference in his Antiquities of the Jews appears to have been edited and augmented by Christian scribes. There are a few references in the Talmud to “Yeshu,” which many authorities understand as referring to Jesus.

    The Talmud tractate Sanhedrin originally recorded that Yeshu the Nazarene was hung on the eve of Passover for the crime of leading Jews astray. This reference was excised from later versions of the Talmud, most likely because of its use by Christians as a pretext for persecution.

    In the medieval period, a work called Toledot Yeshu presented an alternative history of Jesus that rejects cardinal Christian beliefs. The work, which is not part of the canon of rabbinic literature, is not widely known.

    Maimonides, in his Mishneh Torah, describes Jesus as the failed messiah foreseen by the prophet Daniel. Rather than redeeming Israel, Maimonides writes, Jesus caused Jews to be killed and exiled, changed the Torah and led the world to worship a false God.

    Special thanks to Amy-Jill Levine, University Professor of New Testament and Jewish Studies at Vanderbilt Divinity School and College of Arts and Sciences, for her assistance with this article.

    To read this article, “What Do Jews Believe About Jesus?” in Spanish (leer en Español), click here.

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