Rabbinical sources testify to Jesus' miracles

Summary:

The Jerusalem and Babylonian Talmuds are the two most important works of rabbinic Judaism. Composed of two parts - the mishna,written in Hebrew, and the guemara, written in Aramaic - these serve as the foundation of Jewish law, and it is their study that lies at the heart of the training of rabbis. Unfortunately, the complicated history between Jews and Christians has led to the censorship of certain passages relating specifically to Jesus and Christians, and to the circulation of false quotations that fuel anti-Semitism. It is therefore necessary to be very careful when approaching this subject and to refer to the university editions of these works. Once these precautions have been taken, an examination of these sources, supplemented by other books of ancient rabbinic literature (Midrashim, Tosefta, etc.), provides us with important information about Jesus and the first generations of Christians.

Jesus himself is mentioned in several texts of rabbinic literature. The texts are polemical. They accuse him of having learnt magic in Egypt and of using this magic to lead the people of Israel astray. Although this presentation is negative, it is particularly interesting to note that the rabbis did not seek to deny the miracles performed by Jesus, but accused him of having used demonic powers to perform them. This accusation is consistent with the testimony of the Gospels, which mention the fact that opponents of Jesus accused him of casting out demons in the name of the prince of demons (Mt 10:25 and Lk 11:15).

Another important fact is the execution of Jesus. It is mentioned in the Babylonian Talmud (Sanhedrin 43a), which dates it to the eve of Easter, and which ties in with the chronology of John's Gospel.

Beyond the person of Jesus himself, several texts attest that Christians performed miracles in his name. Here again, these miracles are recognised. One of the most famous episodes concerns Rabbi Eleazar Ben Dama, nephew of another rabbi, R. Ismael, who was bitten by a snake. The latter wanted to be cured by a Christian, Jacob, who used the name of Jesus. But his uncle, Rabbi Ishmael, refused the cure and preferred to let his nephew die. This story is told in at least five rabbinic sources. The action undoubtedly took place at the end of the first century or the beginning of the second, as Rabbi Ishmael lived between 65 and 135. It shows that, even at this time, the rabbis knew that the disciples of Jesus healed the sick in his name and that these cures were effective, since they were obliged to forbid the Jews to use them for fear that they would convert after being miraculously cured.

Another account, reported by at least four rabbinical sources, bears witness to these healings. The grandson of Rabbi Yehoshuah ben Levi was dying after he had swallowing something. A Christian healed him in the name of Jesus. When Rabbi Yehoshuah ben Levi arrived and learned that his grandson had been healed in the name of Jesus, he exclaimed that it would have been better if his grandson had died, and so he did. The story took place a century or a century and a half after the previous one, since Rabbi Yehoshua lived between around 225 and 260. He is considered one of the greatest rabbis of his generation. We can see that the power to heal in the name of Jesus is still recognised, but is so feared that this rabbi would rather see his grandson die than be healed in the name of Jesus.

The testimonies in rabbinic literature, even if they present Jesus and his disciples in a negative light, are important because they show that even his opponents recognised the reality of the miracles performed by Jesus and his disciples.

Going further:

Jesus in the Talmud by Peter Schäfer, Princeton University Press; 7/25/09 edition (September 13, 2009)

More information:

• Resources available on the "Jews for Jesus" website.