From this it appears that St. Ephraem was acquainted not only with the Mischna, but with the Gemara, then in process of formation.
Both the Jerusalem and the Babylonish Gemara, in their interpretations of the Mischna, mention Jesus and the apostles, or, at all events, have been supposed to do so. At the time when both Gemaras were drawn up, Christianity was the ruling religion in the Roman empire, and the Rabbis could hardly ignore any longer the Founder of the new religion. But their statements concerning Jesus are untrustworthy, because so late. Had they occurred in the Mischna, they might have deserved attention.
But before we consider the passages containing allusions to Jesus, it will be well to quote a very singular anecdote in the Jerusalem Gemara:[83]
“It happened that the cow of a Jew who was ploughing the ground began to low. An Arab (or a traveller) who was passing, and who understood the language of beasts, on hearing this lowing said to the labourer, ‘Son of a Jew! son of a Jew! loose thine ox and set it free from the plough, for the Temple is fallen.’ But as the ox lowed a second time, he said, ‘Son of a Jew! son of a Jew! yoke thy ox, join her to the plough, for the Messiah is born.’ ‘What is his name?’asked the Jew. ‘כובהס, the Consoler,’ replied the Arab. ‘And what is the name of his father?’ asked the Jew. ‘Hezekiah,’ answered the Arab. ‘And whence comes he?’ ‘From the royal palace of Bethlehem Juda.’ Then the Jew sold his ox and his plough, and becoming a seller of children's clothes went to Bethlehem, where he found the mother of the Consoler afflicted, because that, on the day he was born, the [pg 055]Temple had been destroyed. But the other women, to console her, said that her son, who had caused the ruin of the Temple, would speedily rebuild it. Some days after, she owned to the seller of children's clothes that the Consoler had been ravished from her, and that she knew not what had become of him. Rabbi Bun observes thereupon that there was no need to learn from an Arab that the Messiah would appear at the moment of the fall of the Temple, as the prophet Isaiah had predicted this very thing in the two verses, x. 34 and xi. 1, on the ruin of the Temple, and the cessation of the daily sacrifice, which took place at the siege by the Romans, or by the impious kingdom.”
This is a very curious story, and its appearance in the Talmud is somewhat difficult to understand.
We must now pass on to those passages which have been supposed to refer to our Lord.
In the Babylonish Gemara[84] it is related that when King Alexander Jannaeus persecuted the Rabbis, the Rabbi Jehoshua, son of Parachias, fled with his disciple Jesus to Alexandria in Egypt, and there both received instruction in Egyptian magic. On their way back to Judaea, both were hospitably lodged by a woman. Next day, as Jehoshua and his disciple were continuing their journey, the master praised the hospitality of their hostess, whereupon his disciple remarked that she was not only a hospitable but a comely woman.
Now as it was forbidden to Rabbis to look with admiration on female beauty, the Rabbi Jehoshua was so angry with his disciple, that he pronounced on him excommunication and a curse. Jesus after this separated from his master, and gave himself up wholly to the study of magic.
The name Jesus is Jehoshua Graecised. Both master [pg 056] and pupil in this legend bore the same name, but that of the pupil is in the Talmud abbreviated into Jeschu.
This story is introduced in the Gemara to illustrate the obligation incumbent on a Rabbi to keep custody over his eyes. It bears no signs of having been forced in so as to give expression to antipathy against Jeschu.