We’ve been talking about the shoes that the brothers of Yosef (Joseph) bought with the money which they sold Yosef for (Amos 2:6). We explained that the shoes reinforce the excuse for why we sold him, to reinforce or to say it’s not our fault. How do we reinforce this concept that this is not our fault? We put it in our education and we’ve said that the ‘shoes’ are the secret of education. How much he (Jesus) was a bad person became part of our general education. So what I’d like to do today is to analyze these ‘shoes,’ this education, everything that is written in the Gemara (Talmud) about Yeshu (Jesus) and we will see that our Sages wrote everything in a way that, for those who will learn it deep, it will be really easy to fix it. It means the ‘shoes,’ which means a ‘lock,’ is not locked like the way it seems, so most of the people who will read the Gemara, they will understand it in a way that it is locked. It’s better for them because sometimes you must put limits on what is good and what is not right.
First of all, there’s another reason why they must’ve bought shoes with this money. It’s not just an excuse that I am not guilty. It’s not only this. It is a good reason. In the moment that they (Christianity) made a god and idolatry from Jesus (Yeshua), if I will say that he was good, I will give force and power to that evil force. “So they are right. He is good, he tought us good things.” “I am right, you know.” So the evil becomes more evil. You give it more power. So what will you do?
In the moment it’s a false god, I must laugh about him. I must say bad things about the false god, I have no choice. So in one way, I have to say bad things about Jesus, but in another way, I say that probably it’s not so much his fault. Somewhere I understand that he was not such a bad guy, because if he has such a great influence on the Nations, he must be someone very important (ישו = חשוב = 316). How do you play with these two opposite conceptions and ways to react to what happened? What’s done is done already. We did the sin. If we will say that he (Yeshua) was right, it means that all of the idolatry is right too. This is the way that the evil force will understand it. We have to be very careful that more Jews don’t go to the Other Side too.
“But Yeshua never claimed that he was god!”
I know. Let’s say about this subject that he gave an answer to the accusation of, “why do you make yourself god?” (John 10:33). It means that you can be wrong that he made himself god, because it is a fact that people make from him god. It means that there can be a mistake about this. But he gave an answer that for the Jews is a very good answer. There is no problem with this answer. For the Nations, we find that this answer, as a fact, didn’t work. What was his answer? His answer to, “why do you make yourself god,” was that he said, “You are all G-D and you are all sons of G-D” (quoting Psalm 82:6). In the moment you understand that “you are all G-D and all sons of G-D, I (Yeshua) don’t have to make an excuse that I make myself G-D, because we are all G-D.” “Ein od Milvado” (“there is nothing besides Him”). This is the right answer and this is exactly the rectification for all of the Nations for the fact that they made from him idolatry. In the moment that they understand that you are all G-D… who is G-D? The people that receive the word of G-d, which means all of the Jews. This is what Yeshua said. He was talking to the Jews there and every non-Jew as well, in potential, has the word of G-D.
In the moment all the Nations understand that you are all G-D and sons of G-D, which are the two concepts of ‘body’ and ‘soul,’ like we’ve explained many times, it’s no problem. This was by the way and we repeat this thing, because it is very important. People complain to me on Facebook that I teach many complicated things and the main thing I should teach them is the problem of idolatry. Why do I not teach this more? So I’m saying this another time. In the moment everyone understands that you are all G-D, no problem, you can make peace with Judaism. Judaism can receive Christianity. In the moment you make Yeshua god, Judaism will keep laughing about this god. They have no choice, they will spit on it, etc. They will continue all these things which mean he was a bad guy.
So we have to understand that when in our learning (of Talmud) we say a bad thing about Jesus, it’s not really that we have a historical remembrance about what really was the story. We don’t have a memory of what really happened there. The Gemara was written 300-600 years after Yeshua, so there are many proofs that really our Sages don’t have a memory of the story. For example, the Sages call Yeshua’s mother, ‘Miriam HaMagdalit’ (‘Mary Magdalene’), but this was not his mother, this was his disciple. There are many mistakes.
For example, there is a story that forty days before Yeshua was supposed to be killed on Pesach, they searched to see if there is anyone that would say a good word about him (Sanhedrin 43a:20). What you call, ‘nekudot zchut’ (‘positive things’). So this is against the Torah for two reasons. By the Law of the Torah, in the moment he is accused of being ‘mesitu mediach,’ the way that it is written in the Talmud that he was accused, (‘Mesitu mediach’ means someone who convinces you to believe in another god), in the moment someone does this kind of a sin, you don’t have to search for a good reason not to punish him. Another reason, in the moment someone is judged to be killed, you are not allowed to hold him alive, to make him wait, because it’s called ‘inui haDin’ (‘delay of judgment’), just to make him suffer for forty days is against the Torah too. So they ask in the same place (that they say was for forty days, besides that this is against the story that we have in the New Testament), how did they do something like this because it’s against the Law of the Torah? Then they say, “well because he was close to the kingdom of Rome. He was friends with Rome.” Jesus was a friend of Rome? He never had any connection with Rome. He only became something with Rome after his death. So we can see very clearly that our Sages don’t have a historical memory of what really happened there. There was probably something that someone made a mistake, but now how do we correct it? The only way we’ve corrected it until now is just to say that he was a bad guy, but when we say it, we will be careful.
Every time for example that it is written that Yeshu was ‘mesitu mediach,’ it’s a phrase that comes up a few times in the Gemara, where they say, “Amar Mar” (“so said Mar”). Who is ‘Mar?’ It’s like a title. It’s like they will say, “somebody said.” ‘Mar’ equals ‘Amalek’ (240) in Gematria. So Amalek said, “he was so and so and so.” It is not written there, the Rabbi this or this said, the Rabbi so and so said. No one took responsibility (only, “someone said”). They are very careful about what they said. This is a phrase in the story where they said that. There is the story, and besides it is a phrase, but when they said it, it’s like someone edited it to say, “amar Mar” (“somebody said”). It’s important to pay attention to all of this story.
Now in another way, Am Yisrael (the People of Israel) are in Exile, so it’s very dangerous to talk bad about Yeshua, to make the Nations upset. We are not supposed to make them upset, we are supposed to be nice to them, and this is by the Law of the Gemara and of the Torah. We are guests in another nation, so we have to be nice. Another way to talk about Jesus and to show that really we don’t talk about (the real) Jesus is to change the story in a way that we say, “well, we obviously don’t talk about Jesus, because this happened 130 years before the time of Jesus, so it cannot be Jesus.” Another story we have happened 100 years after Jesus, so it cannot be Jesus. In one place, they put a story that really has to do with something that happened 130 years after Jesus and afterwards they put a story that happened maybe 50-100 years after Jesus and both of them are in the same book and Gemara! What is going on? You could not be more careful what you write?
So it’s like sometimes the things are so much written in a way that everybody can say that it cannot be true, that you say to yourself that they did it on purpose, so when it will be the time when the ‘pig’ will be kosher, etc. it will be no problem to take the issues out. It will be less difficult to fix it. “To disconnect those stories from Yeshua.” Right now, it serves to keep Am Yisrael against Christianity. Right now, we need it. But it is written in a way that really if we learn it well, it doesn’t make sense at all. From any point of view at all that you look, it doesn’t make sense. Sometimes not only does it not make sense, but it is a story that if you understand it well, from this story Jesus didn’t do anything bad. Our Sages even say at the end of the story that it’s our fault and not the fault of Jesus. “It’s our fault,” they say in the Gemara. We have to understand that our Sages don’t write to teach us history, the way the thing happened exactly. They try to teach us ‘aruchim’ (‘values, ideas’), so for this, they change the story for the kinds of messages they want to teach us.
I’ll start with the first story that appears in the book of Masechet Sanhedrin, the second page of 107. The story goes like this and appears in the time of Yannai, maybe a hundred years before the historical time of Jesus. Yannai was the king when Herodus was still a slave in his house. There’s a story which reminds us of the story about Jesus where, because of Herodus, he ran to Egypt. But here, because of Yannai, the Chachamim (sages) of this time, they really ran to Egypt, because Yannai in a period of his kingdom was killing the Chachamim, the Perushim (Pharisees). He was one of the Chashmonayim (Hasmonean) kings. But because he was married to Shlomtziyon HaMalcha and her brother was Rabbi Shimon ben Shetach, one of the important chachamim, she succeeded finally to make peace between him and the chachamim.
It was a really dangerous time here. Because of this, Rabbi Yehoshua ben Perachiah ran out of Israel and went to Egypt with his disciple, named Yeshu. They ran away. Now, when the danger was finished, Shimon ben Shetach wrote a letter to Yehoshua ben Perachiah to tell him that you can come back. He wrote him a really nice letter. “From me in Jerusalem to you in Alexandria in Egypt, my husband (it means the big rabbi, Yehoshua ben Perachiah) is inside of you and I’m sitting alone.” It means that Eretz Yisrael is like the woman and the big rabbi is her husband, so we need you (the rabbi). So they came back and on the way back, they went to a Hotel, called Okhsanya, and Yehoshua ben Perachyah is a little bit too proud of himself, you know, a little too happy, and feels a little too good, because they call him to lead Am Yisrael, so he felt a little bit too good. The chest became a little too full of air, so Yehoshua ben Perachia said to his disciple Yeshu, “What a beautiful hotel…”