The Jewish legends in regard to Jesus are found in three sources, each independent of the others—(1) in New Testament apocrypha and Christian polemical works, (2) in the Talmud and the Midrash, and (3) in the life of Jesus ("Toledot Yeshu'") that originated in the Middle Ages. It is the tendency of all these sources to be-little the person of Jesus by ascribing to him (1) illegitimate birth, (2) magic, and (3) a shameful
death. (from JewishEncyclopedia)
their attitude is expressed for the first time in the "Acts of Pilate" ("Gospel of
Nicodemus," ed. Thilo, in "Codex Apoc. Novi Testamenti," i. 526, Leipsic, 1832; comp.
Origen, "Contra Celsum," i. 28). Celsus makes the same statement in another passage, where he refers even to a written source (ἀναγέγραπται), adding that the seducer was a soldier by the name of Panthera (l.c. i. 32). The name "Panthera" occurs here for the first time; two centuries later it occurs in Epiphanius ("Hæres." lxxviii. 7), who ascribes the surname "Panther" to Jacob, an ancestor of Jesus; and John of Damascus ("De Orthod. Fide." iv., § 15) includes the names "Panther" and "Barpanther" in the genealogy of Mary. It is certain, in any case, that the rabbinical sources also regard
Jesus as the "son of Pandera"
It appears from this passage that, aside from Pandera and Sṭada, the couple Pappus b. Judah and Miriam the hairdresser were taken to be the parents of Jesus. Pappus has nothing to do with the story of Jesus, and was only connected with it because his wife happened to be called "Miriam" (= "Mary"), and was known to be an adulteress.
All the "Toledot" editions contain a similar story of a dispute which Jesus carried on with the Scribes, who, on the ground of that dispute, declared him to be a bastar?.....
Jesus as Magician.
According to Celsus (in Origen, "Contra Celsum," i. 28) and to the Talmud (Shab. 104b), Jesus learned magic in Egypt and performed his miracles by means of it; the latter work, in addition, states that he cut the magic formulas into his skin. (Tosef., Shab. xi. 4; Yer. Shab. 13d);
The accusation of magic is frequently brought against Jesus. Jerome mentions it, quoting the Jews: "Magum vocant et Judæi Dominum meum" ("Ep. lv., ad Ascellam," i. 196, ed. Vallarsi); Marcus, of the sect of the Valentinians, was, according to Jerome, a native of Egypt, and was accused of being, like Jesus, a magician (Hilgenfeld,
"Ketzergesch." p. 370, Leipsic, 1884). There were even Christian heretics who looked upon the founder of their religion as a magician (Fabricius, in "Codex Apocr. Novi Testamenti," iii. 396),
The third Legend
The scholars of Israel took Jesus into the synagogue of Tiberias and bound him to a pillar; when his followers came to liberate him, a battle occurred in which the Jewish party was worsted and his disciples took him to Antiochia. On the eve of Passover he entered Jerusalem riding on an ass (comp. Matt. xxi. 4-17), disguised—according to several editions—so that his former disciple Judas had to betray him in order to secure his seizure. He was executed on the eve of the Passover festival, which was also the eve of the Sabbath. The executioners were not able to hang him upon a tree, for he had conjured all trees, by means of the name of God, not to receive him, and therefore they all broke; he was finally received by a large cabbagestalk (comp. Targ. Sheni to Esth. vii. 9).
the halakic assertion that Balaam (i.e., the prototype of Jesus) had no part in the future life must also be especially noted (Sanh. x. 2). It is further said: "The pupils of the recreant Balaam”refers to Jesus” inherit hell" (Abot v. 19).
The Jewish (Jesus been crucified) legend ,goes on and tells:
Jesus is accordingly, in the following curious Talmudic legend, thought
to sojourn in hell. A certain Onḳelos b. Ḳaloniḳos, son of Titus' sister, desired to embrace Judaism, and called up from hell by magic first Titus, then Balaam, and finally Jesus, who are here taken together as the worst enemies of Judaism. He asked Jesus: "Who is esteemed in that world?" Jesus said: "Israel." "Shall one join them?" Jesus said to him: "Further their well-being; do nothing to their detriment; whoever touches them touches even the apple of His eye." Onḳelos then asked the nature of his punishment, and was told that it was the degrading fate of those who mock the wise (Giṭ. 56b-57a). This most revolting passage was applied in the Middle Ages to another Jesus (e.g., by R. Jeḥiel, in the Paris disputation; "Wikkuaḥ," p. 4, Thorn, 1873).
the Encyclopedia goes on and tells the following (pay attention)
(Neither this accusation nor that concerning the birth of Jesus is found in the
canonical Gospels, but it occurs in the apocryphal accounts)
And it is clear why such facts are absent from the canonical Gospels as they want to make their readers understand that they wanted to kill him for claiming deity..
