Mahmud Ali Abdal Chabir 马哈茂德阿里阿卜杜勒Chabir

An article posted on a Christian website entitled一篇文章发表在一个基督教题为网站 Jesus in the Rabbinic Traditions 耶稣在拉比传统 is a good example of the level to which religious studies has sunk in recent years, as carried out on the Internet.是一个很好的例子，它的水平宗教研究在最近几年沉没，由于在互联网上进行了。 The author, one Sam Shamoun, who presents himself as one who has the knowledge to instruct us in his chosen subject, is found to be incredibly ignorant of the most basic understanding concerning his supposed area of expertise.笔者一山姆Shamoun，谁表现为一个谁的知识来指导我们在他自己选择的研究对象，发现是令人难以置信的最基本的关于他的专业领域应该理解无知。 Mr Shamoun is also fond of using the most vulgar language when addressing Muslims.议员Shamoun也是使用最粗俗的语言在解决穆斯林喜欢。 I shall try not to return the favor, but cannot guarantee perfect success.我会尽量不返回的青睐，但不能保证完美的成功。

Today's new brand of “Internet scholarship” would seem to demand very little independent thinking from researchers.今天的“互联网奖学金”的新品牌似乎很少要求研究人员独立思考。 There exists online a seeming embarrassment of riches in all areas of study.存在网上的财富在各领域的研究似乎尴尬。 At the click of a mouse, we are all “authorities” on the subject of our choice.在轻点鼠标，我们都是“当局”对我们的选择对象。 This leads to a dangerous phenomenon – the easy acceptance of anything we download, with little or no checking of sources.这导致了危险的现象 - 易接受的任何东西，我们很少或根本没有下载源检查。 Many assume that those who publish material on the Internet must know what they are talking about, and are masters of their material, especially when that material supports the conclusions these “researchers” cherish.许多人认为，那些谁在互联网上公布的材料必须知道他们在说什么，并且是他们的物质的主人，特别是当这些材料的结论支持这些“研究者”珍惜。

But this is a perilous method of conducting a search for truth, especially when sources include the Talmud and other Jewish traditions.但是，这是一个寻求真理的进行，特别是当来源包括塔木德和其他犹太传统危险的方法。 I have seen sources falsely invented outright, while the author depends on his readers' ignorance of such arcane subject matter.我见过的来源完全虚假发明，而作者对他的读者对这种神秘的标的物的无知而定。 Yet some go even further – they invent books (the “Archko Volume” is an extreme example), or add to books passages that coveniently contain statements or attestations which are otherwise deficient in known sources (the utterly impossible addition to Josephus is a historical example), or fake their authorship.然而，有些甚至更进一步 - 他们发明的书（以下简称“Archko卷”是一个极端的例子），或者增加书籍段落coveniently包含陈述或作证，否则这是在已知来源不足（根本不可能的除了约瑟夫是一个历史的例子），或伪造其著作权。

It is not my purpose here to refute the Talmud Jesus (P) stories – they are actually there, though usually given far too much historical credence.这不是我的目的，反驳塔木德耶稣（P）的故事 - 他们是真实存在的，虽然通常给予了太多的历史凭证。 If these “commentators” truly knew the Talmud, they would also know that it is not to be used as a collection of historical facts; the idea that anyone would consider that the Talmud stories about Jesus(P) are based on eye-witness or first-hand accounts, or even the New Testament, is ludicrous.如果这些“评论家”真正知道塔木德，他们也知道这是不被作为历史事实的收集使用;的想法，有人会认为，有关耶稣（P）的故事是犹太法典上目击者或基于第一手资料，甚至新约，是可笑的。 Passages which refute the New Testament accounts are glided over without comment, such as the 40-day period between Jesus'(P) arrest and execution and the fact that Jesus(P) is stoned to death and only hung after he has died.[1]通道的新约反驳滑行帐户但没有发表评论，如耶稣之间的'（P）的逮捕和执行，事实上40日期间，耶稣（P）是用石头死亡，只有挂在他已经去世。[ 1]

How could the Talmud declare “Mary Megaddala” the mother of Jesus(P)[2] if the rabbis had even the New Testament before them?如何才能塔木德宣布“玛丽Megaddala”耶稣（P）的[2]如果拉比们甚至在他们面前的新约圣经的母亲呢？ Are we to adjust our knowledge of Mary to include her occupation as a woman?s hairdresser on the word of the Talmud?[3] The Jewish traditions were, before they were set into writing, oral traditions, and as any student of midrash and haggada knows, subject to great flights of fancy.我们是否要调整我们的知识，包括玛丽她作为一个女人的职业？S对犹太法典？[3]犹太人的传统，字理发师，然后才进入写作，口语传统设置，并作为学生和任何米德拉士haggada知道，受到很大的花式飞行。 The gross anachronisms in many of the tales in the Talmud bring them even further from first-hand在犹太法典中的许多故事给他们带来严重的时代错误，甚至进一步从第一手 history历史 . 。

Mr. Shamoun also employs sources whose dates he obediently passes on to us via the Christian authors he cites. Shamoun先生还雇用来源的日期，他就乖乖地向我们传递通过他引用基督教作家。 Mr. Shamoun himself notes the religion of the authors, thus blatantly acting against the best rule for sound scholarship: “Never learn from the enemies of your subject”.先生Shamoun自己指出作者的宗教，从而公然违反了健全的奖学金最好的规则：“永远学不会从你的主题的敌人”。 Open-minded Christian scholars are one thing, but “Bible-Thumpers” are another!思想开放的基督教学者是一回事，但“圣经Thumpers”是另一回事！ His sources are all second and third-hand, and are obviously unchecked by himself.他的消息来源都是第二和第三手，显然是由他自己选中。 Mr. Shamoun seems to have a deep aversion to tracking down the original documents and texts he freely and uncritically cites.先生Shamoun似乎有一种深刻的厌恶追查原始文件和文本，他自由和不加批判地引用。

If a Jewish text mentions that Jesus(P) was supposed to be, or claimed to be God, that information was certainly obtained by Jews via Christians and Christian traditions and dogma, which had had centuries to develop, and not directly through any historical events, nor as we have seen, even from the New Testament, which Jews would certainly not waste their time studying, unless arming themselves for polemical disputes.如果一个犹太人文本提到耶稣（P）为可能成为，或声称自己是神，该信息是通过一定的犹太人获得的基督教徒和基督教传统和教条，而有过百年的发展，并通过历史事件没有任何直接，也不会像我们所看到的，即使从立约的犹太人肯定不会浪费自己的时间学习，除非争端武装自己的论战。 There is absolutely no reliable independent historical evidence to be found concerning Jesus in Jewish tradition, as it is all late material, set down long after the Christians themselves had already decided to make Jesus(P) into their God.我们绝对没有可靠的独立的历史证据被发现在犹太传统中关于耶稣，因为它是所有迟交的材料，设置了很久之后，自己已经决定，使之成为他们的神耶稣（P）的基督徒。

Many Christian apologists, for example, like to take the reference to Jesus(P) in Tacitus as independent proof of his existence, when in fact, with its late date, it merely supplies proof that Christians existed, along with their beliefs and dogma, which were hardly a secret – not that I am denying Jesus(P) existence!许多基督教辩护士，例如，喜欢参加塔西提及耶稣（P）的独立证明他的存在，而事实上，其晚的日期，它只是提供证据证明存在以及他们的信徒的信仰和教条，其中几乎没有一个秘密 - 我不是否认耶稣（P）的存在！

For example, Mr. Shamoun例如，先生Shamoun writes写道： : ：

Christian Author Michael Green quotes a rabbi named Eliezar, writing about AD 160, who writes: 基督教作家迈克尔格林报价名为Eliezar一个拉比，写书面约公元160，谁：

“God saw that a man, son of a woman, was to come forward in the future, who would attempt to make himself God and lead the whole world astray. “神看见一个人，一个女子的儿子，是来在未来，谁试图让自己的神，带领整个世界误入歧途前进。 And if he says he is God he is a liar.而且，如果他说他是神，他是个骗子。 And he will lead men astray, and say that he will depart and will return at the end of days.” (Green, Who is this Jesus? [Nashville: Thomas Nelson Publishers, 1992], p. 60- cited in We Believe Series-Basics of他将带领人们引入歧途，并说他将离开，并返回的天结束“（绿色，谁是这个耶稣[纳什维尔：托马斯纳尔逊出版社，1992]。？，第60页 - 在我们相信系列引，基础知识 Christianity基督教 , Jesus Knowing Our Savior, author Max Anders [Nashville: Thomas Nelson Publishers, 1995], p.耶稣知道我们的救世主，作家最大安德斯[纳什维尔：托马斯纳尔逊出版社，1995]，第 136) 136）

“Rabbi Eliezer ha-Kappar said: God gave strength to his (Balaam's) voice so that it went from one end of the world to the other, because he looked forth and beheld the nations that bow down to the sun and moon and stars, and to wood and stone, and he looked forth and saw that there was a man, born of a woman, who should rise up and seek to make himself God, and to cause the whole world to go astray. “拉比埃利泽公顷凯谱说：上帝给了力量，他（巴兰）的声音，使它从一个世界的尽头去了其他的，因为他看着来回，看到了国家的跪拜太阳，月亮和星星，和，木，石，他看了看出来，看见有一个男人，一个女人出生，谁应该站起来，并设法使自己的神，并导致整个世界误入歧途。 Therefore God gave power to the voice of Balaam that all the peoples of the world might hear, and thus he spake: Give heed that ye go not astray after that man, for is written, 'God is not a man that he should lie.'因此上帝给的权力，巴兰，所有的世界各国人民可能会听到声音，因此他说话：给你们去小心，没有迷路后，那个男人，写的是'上帝是不是一个人，他应该说谎。 ' And if he says that he is God, he is a liar; and he will deceive and say that he departed and cometh again at the end.而且，如果他说他是神，他是一个骗子，他必欺骗，说他离开并在年底再次降临。 He saith and he shall not perform.他说，他的，不得执行。 See what is written: And he took up his parable and said, 'Alas, when God doeth this.'看看写的是：他拿起他的比喻，说：'唉，当神所作的。' Balaam said, Alas, who shall live- of what nation which heareth that man who hath made himself God.” (Yalkut Shimeon, [S alonica] sec. 725 on wayissa mishalo [Num. 23. 7], according to Midrash Y'lamm'denue)”巴兰说，唉，谁生，这是什么民族听见那个男人谁造自己的神。“（Yalkut Shimeon，[的alonica]秒。论wayissa mishalo 725 [序号。23。7]，根据米德拉士Y'的lamm'denue）“

The sections of this passage referring to Jesus(P) certainly read like late accretions to the Balaam material.本指耶稣（P）的通过一定的章节读起来像已故的巴兰材料添加物。

Note that Mr. Shamoun (or his source for the source?) believes that this Balaam story was told in the year 160 by Rabbi Eleazar ha-Kappar, as mentioned in Yalqut Shim'oni, and “according to Midrash Yelammedenu”, whatever “according to” is supposed to mean.请注意，先生Shamoun（或他的源代码？）认为，这巴兰故事告诉记者，在今年160公顷拉比埃莱亚萨-凯谱作为Yalqut Shim'oni提到，并“根据米德拉士Yelammedenu”，不管“据“应该是意思。 Yalqut Shim'oni dates from the 13th century, though as its name “yalqut” (gleaning, or selection) indicates, is a collection of earlier midrashim . Yalqut Shim'oni追溯到13世纪，但正如其名称“yalqut”（拾取，或选择）表示，是一家集米大示较早。

As for the Midrash Yelammedenu (completed 8th?-9th? c.), I checked my own copy (Amsterdam, 1733) and find only the mention (and not ascribed to Eleazar ha-Kappar) that the Blessed Holy One caused Balaam's voice to go from one end of the world to the other so that the Gentile Nations would hear, connecting this with a verse in Proverbs (27:14) which states that if a person blesses his friends with a loud voice early in the morning, it will be counted as a curse upon himself.至于米德拉士Yelammedenu（已完成8号吧？- 9？角），我检查了我自己的副本（阿姆斯特丹，1733），找到只提及（而不是归因于埃莱亚萨公顷凯谱）的圣地之一造成的有福巴兰的声音从一个世界的末日到其他国家，以便能听到的詹蒂莱，连接在箴诗（27:14），其中规定，如果一个人本就大声祝福清晨他的朋友，它会算作对自己的诅咒。 There is no mention of or allusion to Jesus (P) in Midrash Yelammedenu.没有提及或暗示耶稣在米德拉士Yelammedenu（P）的。 The passage in the Yalqut seems to be a late medieval expansion on Yelammedenu.在Yalqut通过似乎是一个深夜Yelammedenu中世纪的扩张。

I would welcome conflicting evidence.我欢迎相互矛盾的证据。 Unlike Mr. Shamoun, I welcome corrections, as I find that I may learn that way!不像Shamoun先生，我欢迎更正，因为我发现我可以学到这样！ Perhaps Mr. Shamoun (that is, the book he copied) meant “based on” Yelammedenu.或许先生Shamoun（即，他抄的书）的意思是“基于”Yelammedenu。

Individual haggadot may exist in many forms and lines of transmission.个人haggadot的可能存在于许多形式和输电线路。 Whether the attribution to Eleazar ha-Kappar in the Yalqut is correct or not I could not say.无论以利亚撒公顷凯谱在Yalqut归属是正确与否我不能说。 Eleazar ha-Kappar is recorded to have referred to Balaam, in another context, in the Avoth d'Rabbi Nathan (XXIX:4).利亚撒公顷凯谱记录有提到巴兰，在另一种背景下的Avoth德拉比弥敦道（二十九：4）。 Maybe the ascription of the present story is by association.也许，现在的故事是由协会归属。 Who knows?谁知道？

Just because a certain Rabbi is mentioned, he did not necessarily play a role of any sort.仅仅因为某个法师提到，他并不一定起到任何形式的作用。 If we took the mention of the rabbis of the Jewish Jesus(P) stories literally, Jesus(P) would end up living anywhere from the second century BCE to the third century CE!如果我们采取了对犹太人的耶稣（P）的故事，从字面上的拉比提到，耶稣（P）的最终将生活在任何地方从公元前二世纪到公元三世纪！

To underline this point, immediately following the quote from Yalqut Shim'oni, the Shamoun article为强调这一点，紧接着从Yalqut Shim'oni，文章引述了Shamoun has有 : ：

Another rabbi, writing a hundred years after Eliezer, states: 另一位拉比，写作埃利泽，国家一百年之后：

“Rabbi Abahu said, If a man says 'I am God,' he lies; if he says, 'I am the Son of man' he shall rue it; 'I will go up to heaven,' (to this applies Num. xxiii 19) he saith, but shall not perform it.” ( “拉比Abahu说，如果一个人说'我是神，'他的谎言，如果他说，'我是人子，他将后悔它，'我要上天堂，'（这个适用序号。二十三19）他说，但不得执行它。“（ Jerusalem耶路撒冷 Talmud Taanith-65b)”塔木德Taanith - 65B条）“

Here we have essentially the same commentary on Numbers 23:19, featuring strikingly similar wording, attributed to two different Rabbis – Eliezer ha-Kappar in Yalqut Shim'oni, and Abahu (late 3rd-early 4th c.) in the much earlier (late 4th c.) Talmud Yerushalmi.在这里，我们基本上在同一评论民数记23:19，具有惊人相似的措辞，归因于两个不同的拉比 - 埃利泽公顷，Yalqut Shim'oni -凯谱，并Abahu（晚第三，第四年初三）在更早（ 4月底三）塔木德经耶路莎米。 One is tempted to assign priority to R. Abahu, who was known for his disputations with Christians, explaining the later Eliezer ha-Kappar ascription by his mention of Balaam in the Avoth d'Rabbi Nathan – yet another example of the dangers inherent in approaching Talmud and Midrash as reliable historical texts.一个是诱惑，优先分配到R Abahu，谁是他的disputations已知与基督教徒，后来解释埃利泽公顷凯谱巴兰提到他在Avoth德拉比弥敦道归属 - 还有一个例子固有的危险接近塔木德和米德拉士作为可靠的历史文献。

In fact, Balaam is mentioned elsewhere in Yelammedenu[4] as flying through the air with the King of Midian, and being caused to fall by the Name of God which was displayed on the forehead of the High Priest, a story which has a connection with the Toledoth Yeschu, as well as to the pseudo-Clementines, with reference to Peter and Simon Magus.事实上，在其他地方提到巴兰Yelammedenu [4]通过与米甸王空中飞行，并成为造成倒在上帝的名字是对的大祭司，一个故事，有一个连接的前额显示与Toledoth Yeschu，以及伪参照柑橘彼得和西蒙贤者。

Therefore, the earliest source for this Balaam story would seem to be the 13th century, and is based on the teachings of Christianity, not any historical memory of Jesus(P) per se.因此，这个故事最早的来源巴兰似乎是13世纪，是建立在基督教的教义，没有任何的耶稣（P）的本身的历史记忆为基础。 I am quite prepared to be corrected in this, but it would take, of course, some research, which we are all, apparently, not equally prepared to perform.我很愿意在此纠正，但还需要当然，有些研究，我们大家都显然不是同样准备演出。

It is well known that Jesus(P) could never have claimed to be Very God, as Jews are monotheists.众所周知，耶稣（P）的可能永远都声称自己很神，作为犹太人的一神论。 Therefore, recourse to the New or Old Testaments would be fruitless, necessitating a perversion of plain meaning to support such a conclusion.因此，诉诸新的或旧的圣经将是徒劳的，因此有必要明确含义的支持这样一个结论，一个变态。 How handy it would be if we could “discover” another book, written by a contemporary of Jesus(P), wherein the author could document such a claim by Jesus(P) first-hand!这将是多么方便，如果我们能“发现”另一本书，由耶稣（P）的当代书写，其中笔者可以记录等耶稣（P）的第一手索赔！ Such material would be eagerly swallowed, with no thought of independent confirmation as to the veracity of the statement, nor of even the existence of the wonderfully useful book.这种材料将热切吞食，没有独立的确认而该声明的真实性思想，甚至也不是有用的书的奇妙的存在。 Such is the “new scholarship”, which appeals to lazy minds which do not desire to be troubled with original research.这就是“新奖学金”，其中呼吁懒惰思想不希望与原创性研究的困扰。 “Why bother?”, our scholar imagines, “Someone else has already done the research, and he is so much smarter than I am. “何苦呢？”，我们的学者想象，“别人已经做了研究，他是这么多比我聪明。 Why, he even wrote a book on the subject!”为什么，他甚至写了一篇关于这一主题的书！“

Mr. Shamoun's article is merely a gleaning of notices by others, a veritable “YALQUT SHAMOUNI”[5] But the brave new Internet scholars forget that when one cites or quotes anything in an article of his own compilation, his name is thereby attached to it, and he is to be held responsible for the material he has quoted. Shamoun先生的文章仅仅是一个由别人通知拾遗，一个名副其实的“YALQUT SHAMOUNI”[5]但勇敢的新的互联网学者忘记，当一个引用或引述了他自己编译的文章什么，他的名字，从而连接到它，他要为他举行引述材料负责。 This is why dispassionate scholars, men of intelligence, check their sources.这就是为什么冷静学者，情报的人，检查其来源。 An author who relies on others for confirmation is merely playing “the scholarship game”, with no concern for truth, just as long as his own cherished opinions may be seen in black and white.作者谁依赖于确认仅仅是玩“游戏的奖学金”，也有人不关心真理，他自己一样长珍视意见可以看出，在黑色和白色。

This is precisely the trap into which Mr. Shamoun has stumbled.这正是先生Shamoun到其中有偶然陷阱。 In “his” article on Rabbinic views of Jesus(P), he quotes a book purportedly written by the 1st century Judaean Rabbi Yochanan ben Zakkai, a figure of monumental importance in Judaism, the man who escaped (as tradition has it) the Roman siege of Jerusalem in a coffin, to establish the Rabbinical Academy at Yavneh, responsible for the collation of laws leading to the Mishna, as well as for the survival of Judaism following the Destruction of the Temple.在“他的”耶稣（P）的拉比意见的文章，他引用了据称由1世纪Judaean拉比Yochanan本Zakkai，是犹太教，该名男子谁逃脱（作为传统有它）罗马不朽的重要性图写的书在一个棺材耶路撒冷，围困建立在Yavneh拉比学院，为通往弥整理法律责任，以及之后的犹太教圣殿被毁的生存。

Mr. Shamoun (or rather, his all-knowing source)先生Shamoun（或更确切地说，他的全知源） says说： : ：

“In his book, Biography of Jesus the Nazarene, Yochanan Ben Zakkai, a disciple of the famous Rabbi Hillel, wrote: “在他的书中，传耶稣的拿撒勒，Yochanan本Zakkai，一希勒尔弟子著名拉比写道：

“The king and the Jewish rabbis had condemned Jesus to death because he blasphemed when he claimed that he was the Son of God… and God.” “国王和犹太拉比谴责耶稣死刑，因为他亵渎时，他声称，他是神的儿子...上帝。”

Then he added:然后他补充道：

“When Christ was on his way to death the Jews shouted in front of him, 'May You destroy Your enemies, O Lord!'” (cited in Faris al-Qayrawani's Was Christ Really Crucified?, p. 49) “当基督途中死亡的犹太人高喊他的面前，'愿你摧毁你的敌人，主啊！'”（在法里斯铝Qayrawani的引用被钉十字架的基督真的？，第49页）

Compare the preceding statements on the deity of Christ and his ascension with the following NT passages: Mark 14:61-62; John 10:27-39, 14:1-3, 16:28, 20:17; Acts 1:9-11, 7:55-56.”在基督的比较神，他与下列新台币通道提升的前面发言：马克14:61-62;约翰10:27-39，14:1-3，16:28，20:17，徒1:9 -11，7:55-56。“

Note how thrilled Mr. Shamoun is with this book supposedly written by Yochanan ben Zakkai, as he proceeds to associate it and other pastes with no fewer than seven New Testament passages!注先生Shamoun多么激动与被认为是由Yochanan本Zakkai写了这本书，因为他的收益，它和其他相关联粘贴不下七与新约经文！ Yes, the “ben Zakkai” book is clearly a bonanza for him是的，“本Zakkai”一书，显然是对他好运

Too bad it does not exist.太遗憾了，不存在。 Well, it does, but it is certainly not the work of Yochanan ben Zakkai!嗯，确实如此，但肯定不是Yochanan本Zakkai工作！

Now, I am quite sure Mr. Shamoun does not intend to deceive us here, though I could not say the same for Mr. Qayrawani with any certitude.现在，我相信先生Shamoun不打算欺骗我们这里，虽然我不能说任何确定性的先生Qayrawani相同。 In the case of Mr. Shamoun, he stepped into what he thought was a pleasant lake for a wade, and promptly got sucked away over his head.在先生的Shamoun的情况下，他走进了他的想法是一个愉快的韦德湖，并及时得到了吸在他头上了。 He presumed to discuss Judaism.他的推理，讨论犹太教。 He should not do that.他不应该这样做。 Anyone who could for a fraction of a second imagine that Yochanan ben Zakkai wrote a book called “Biography of Jesus the Nazarene” clearly has no concept of the canvas of Jewish history or its leading characters, and has no business fraudulently implying otherwise.谁可以为任何一个几分之一秒想象Yochanan本Zakkai说所谓的“拿撒勒人耶稣的传记”一书显然没有对犹太人的历史人物或领导画布的概念，并没有暗示商业欺诈行为，否则。

But please allow me to solve the mystery:但请允许我解开这个谜：

The book referred to is the late medieval “Toledoth Yeschu ha-Notzri” in the recension published by Johann Jacob Huldrich (Leiden, 1705).本书提到的是已故的中世纪“Toledoth Yeschu公顷Notzri”于1705年），出版的校订本由约翰雅各布Huldrich（莱顿。 This is the second publication of the Toledoth Yeschu, after the Wagenseil edition (Altdorf, 1681), and is a different recension.这是第二次公布的Toledoth Yeschu后，瓦根赛尔版（阿尔特多夫，1681年），是一个不同的校订。

In the Huldrich recension, Jesus(P) claims to be God and the Son of God, and it is declared, as Jesus(P) is led to his punishment, “So may all thine enemies perish, O Lord!”在Huldrich校订本，耶稣（P）的自称是神，神的儿子，这是宣布，为耶稣（P）是导致他的惩罚，“所以可能的一切仇敌灭亡，主啊！”

The various recensions of the Toledoth Yeschu are a “mix-and-match” of ingredients.该Toledoth Yeschu各种recensions的是一个“混合和匹配”的成分。 The most complete study of all the motifs can be found in the work of Gunter Schlichting[6].所有的图案最完整的研究可以发现，在甘施利希廷[6]的工作。 This is the best study since the ground-breaking work of Samuel Krauss.这是自塞缪尔克劳斯开创性的工作最好的学习。

To actually ascribe authorship of the Toledoth Yeschu to a man like Yochanan ben Zakkai is nothing short of a travesty.要真正归于著作权的Toledoth Yeschu一个像Yochanan本Zakkai人简直是一种嘲弄短。 Oh yes, the Huldrich recension of Toledoth Yeschu is a wonderful source book for the life of Jesus(P), written by the people who should know best, the Jews, who were first-hand witnesses.哦，是的，Toledoth Yeschu Huldrich校订是耶稣的生命（P）的由人民写的，应该知道谁最精彩的书源，犹太人，谁是第一手证人。 Would you like to hear a few more excerpts from the Huldrich recension?你想听到几个从Huldrich校订摘录？ No problem!没问题！

Here are a few paraphrases and summations:这里有一些释义和求和：

In the reign of “King Herod the Proselyte” [meaning Herod the Great, who was not a proselyte, died 4 BCE ], the beautiful Miriam was betrothed to Rabbi Pappos ben Yehuda [died ca. 在统治“希律王的proselyte”[指希律王大，谁没有一个proselyte，死于公元前4]，美丽的仪订婚到拉比Pappos本耶胡达 [死亡的CA。 150 CE ], who kept Mary locked up in a house, but she escaped through a window and ran away to Bethlehem with her exciting boyfriend from the wrong side of the tracks, Joseph Pandera.行政长官150]，谁保持玛丽关在一个房子，但她透过窗户逃走，逃跑的约瑟夫潘特罗到伯利恒曲目，她的男友的精彩从错误的一边。 We all know what happened next. 我们都知道接下来发生了什么。 Then… 然后...

Yeschu grew up and went to school at the academy of Joshua ben Perachia (early 1st c. BCE) . Yeschu成长起来，走到公元前） 学校 c. 在科学院约书亚贲Perachia（早期第一。 One day, Rabbi Eliezer ben Hyrcanos [d. 有一天，拉比本埃利泽Hyrcanos [数码 2nd c.CE] , Rabbi Akiva [d.第二c.CE]，拉比Akiva [数码 135 CE] and Rabbi Joshua ben Levi [d.行政长官135] 和拉比约书亚本列维 [数码 220 CE] overheard Yeschu talking.行政长官220] 听到Yeschu说话。 They went together to the school of Joshuah ben Perachia and there cut off Jesus' hair in a circle (medieval monk style). 他们一同去Perachia学校Joshuah本和风格有切断和尚）耶稣的头发在一个圆圈（中世纪。 Jesus, ashamed, went back to Mary his mother and bit her breast, as in 2 Alphabet of Ben Sira, where Ben Sira is born with the power of speech, and when presented with his mother's milk says “I don't want that. 耶稣，惭愧，回到他的母亲玛利亚和位她的乳房，如2，字母的本西拉，其中本西拉的是权力与出生时的讲话和提出与他母亲的奶说：“我不想要的。 Give me MEAT!!” and proceeds to bite his mother's breast. [Translation of 2 Alph Ben Sira is my own] 给我吃！“，并着手咬他的母亲的乳房。[2 Alph特希拉翻译本是我自己]

King Herod wrote [more than a quarter century after his death] letters to many towns, including Worms, in Germany [!] asking for advice concerning what to do with Yeschu, etc… 希律王说 [死亡超过四分之一世纪后，他] 信，许多城镇，包括蠕虫，在德国 [！] 关于什么意见，要求跟Yeschu等...

How about it, Mr. Shamoun….any New Testament parallels spring to mind yet?怎么样，先生Shamoun ...。任何新约相似之处想起了吗？

Now I certainly do not expect Mr. Shamoun to thank me for saving him from any further embarrassment at attributing the Toledoth Yeschu to Rabbi Yochanan ben Zakkai!现在，我当然不指望先生Shamoun感谢免于任何进一步的一件尴尬的事归咎于Toledoth Yeschu到拉比Yochanan本Zakkai我他！ In fact, he will probably let it remain on his website as it stands.事实上，他可能会让它留在自己的网站，因为它的立场。

No, Mr. Shamoun will never admit his error.不，先生Shamoun永远不会承认自己的错误。 Perhaps he will be happy with attacking me personally, for holding pseudo-scholars with vulgar tongues in contempt, and will offer other personal comments.也许，他将与攻击我个人持有伪舌头在蔑视庸俗的学者，幸福，并提供其他个人意见。 I recently wrote to him under my given family name, as I often do in various circumstances, depending on the subject matter.最近，我给他写了我的给下家的名字，因为我经常在各种情况下做的，就标的物而定。 He has surely already made the connection.他无疑已经取得的连接。 I come from a Jewish family, and have been a Muslim for 34 years, alhamdulillah.我来自一个犹太人家庭，并已为34年，alhamdulillah一个穆斯林。 This “cultural/religious” bond affords me a unique perspective, and I am grateful for it.这种“文化/宗教”债券能提供我一个独特的视角，我对此表示感谢。

It will be instructive to observe his response, if any, to this statement I have just made.这将是指导观察他的反应，如果有的话，对此我刚才所作的发言。 In any case, All?h is my only guide.在任何情况下，所有？H是我唯一的指导。

Or perhaps I do not give him enough credit.或许我不给他足够的信任。 Maybe he truly repents of his shoddy methods.或许他真的后悔自己伪劣的方法。 If he wishes to repent, I will be happy to provide assistance.如果他愿意悔改，我会乐意提供协助。

Mr. Shamoun, place your hands on your television screen and repeat after me: Shamoun先生，在您的电视屏幕上你的手，跟着我说：

“I am a sinner. “我是一个罪人。 I truly repent of my poor methods of so-called “research”, allowing others to do the work I should have done myself, while never checking their sources. 我真的后悔我可怜的方法，所谓“研究”的来源，让别人做所做的工作，我应该有我自己，而从来没有检查他们。 With contrite heart I place my life and soul in the hands of the Lord of Knowledge, and ask Him to find me a good encyclopedia, or at least a library card, so I may never again make a fool of myself by uncritically following any author who calls himself a Christian. 懊悔的心与我把上帝的知识我手的生命和灵魂，并要求他为我找一个好的百科全书，或者至少是一个借书证，所以我可能再也不会作出不加批判地以下任何一个作家对自己被愚弄谁自称是基督徒。 Amen!” 阿门！“

However, just in case, let me offer some words of advice:但是，为了以防万一，让我提供一些意见的话：

1) Never fear correction, even if it comes from someone you instinctively detest with a purple passion, because you will always gain from more knowledge. 1）不要害怕改正，即使它来自一个你本能地用紫色的激情讨厌，因为你将永远汲取更多的知识。

2) Always check sources when you are dealing with a subject about which you know absolutely nothing. 2）经常检查源当你与一个主题关于您知道绝对没有任何问题。

3) Get rid of that ben Zakkai reference right now, it's for your own good! 3）获得那本Zakkai参考摆脱眼下，这对你自己好！ On the other hand, allowing it to remain will serve as a signpost and a warning to all readers: “I know nothing!”.另一方面，允许其继续将作为路标和警告服务所有的读者：“我什么都不知道。”

And All?h knows best!和所有？ħ最清楚！

Notes & References 注释和参考文献

[1] b. [1]湾 Sanhedrin 43a公会第43A条

[2] Tosaphoth Chagiga 4b; Tosaphoth Shabbath 104b [2] Tosaphoth Chagiga 4B条; Tosaphoth Shabbath第104B条

[3] Professor Shamoun has the meaningless word “Tosah” for Tosaphoth , but what difference does that make for him? [3]教授Shamoun有毫无意义的词语“为Tosaphoth”Tosah，但又有什么关系，使他吗？ He surely does not know the difference between the Tosaphoth , which are 13th century French glosses on the Gemara (mostly recorded in the Talmud by Eliezar of Touques) and the Tosephta , tannaitic additions to the Mishna .他当然不知道弥差异Tosaphoth，这是13世纪法国的革马拉掩盖（犹太法典的主要记录在由Eliezar Touques）和Tosephta到，tannaitic补充。

[4] Parshat Roshei ha-Mattot [4] Parshat Roshei公顷Mattot

[5] We might observe here that one meaning of “leqet” is, fittingly, “the poor man?s share of the crop”! [5]在这里，我们可能会发现一个“leqet”的意思是，恰当，“穷人？S的作物份额”！

[6] Gunter Schlichting, Ein Judischer Leben Jesu . [6]甘施利希廷， 艾因Judischer生活jesu。 Die vershollene Toledot-Jesu-Fassung”Tam u-Mu'ad” , Tubingen: JCB Mohr (Paul Siebeck), 1982 (Hebrew text with German notes). 模具vershollene Toledot -耶稣- Fassung“谭U型Mu'ad”，图宾根：JCB卡莫尔（保罗Siebeck），1982年（希伯来文注意到与德国）。

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