Between 1238 and 1239, the notorious Jewish convert Nicholas Donin persuaded Pope Gregory IX to condemn the Talmud, prompting European kings to intervene. Only King Louis IX of France agreed to a public disputation in 1240, subjecting the Talmud to scrutiny. Prominent Jewish and Christian figures debated Jesus in the Talmud. The Talmud was condemned between 1241 and 1242, but the Church of Paris, responding to Jewish pleas, allowed an appeal. Scholars were commissioned to translate portions of the Talmud, resulting in two anthologies titled Extractiones de Talmud—the first translation of this work. Still, this did not save the Talmud from burning.

Scattered throughout the Talmud, the founding document of rabbinic Judaism in late antiquity, can be found quite a few references to Jesus--and they're not flattering. In this lucid, richly detailed, and accessible book, Peter Schäfer examines how the rabbis of the Talmud read, understood, and used the New Testament Jesus narrative to assert, ultimately, Judaism's superiority over Christianity. The Talmudic stories make fun of Jesus' birth from a virgin, fervently contest his claim to be the Messiah and Son of God, and maintain that he was rightfully executed as a blasphemer and idolater. They subvert the Christian idea of Jesus' resurrection and insist he got the punishment he deserved in hell--and that a similar fate awaits his followers. Schäfer contends that these stories betray a remarkable familiarity with the Gospels--especially Matthew and John--and represent a deliberate and sophisticated anti-Christian polemic that parodies the New Testament narratives. He carefully distinguishes between Babylonian and Palestinian sources, arguing that the rabbis' proud and self-confident countermessage to that of the evangelists was possible only in the unique historical setting of Persian Babylonia, in a Jewish community that lived in relative freedom. The same could not be said of Roman and Byzantine Palestine, where the Christians aggressively consolidated their political power and the Jews therefore suffered. A departure from past scholarship, which has played down the stories as unreliable distortions of the historical Jesus, Jesus in the Talmud posits a much more deliberate agenda behind these narratives.

Studies on the Latin Talmud gathers the latest findings on the Latin translation of the Babylonian Talmud which was produced in Paris in the 1240s and eventually led to its condemnation by the Catholic Church in 1248. Prominent international scholars guide the reader through the historical circumstances of the translation, its methodology, the manuscript tradition and the intertextual relations with Latin and Hebrew sacred texts and commentaries (Latin and Hebrew Bible, Rashi, Church Fathers, Jewish and Christian commentators), thus giving unprecedented insight into this fundamental chapter of Christian-Jewish relations. Authors of the contributions are: Ulisse Cecini, Federico Dal Bo, Óscar de la Cruz Palma, Alexander Fidora, Ari Geiger, Annabel González, Görge Hasselhoff, Isaac Lampurlanés, Montse Leyra and Eulàlia Vernet.

Federico Dal Bo examines the design of early Hebrew books from the late fifteenth and sixteenth centuries, focusing not only on the words in these early books but also on how they were arranged on the page. He follows in the tradition of scholars such as Christopher de Hamel, Marvin J. Heller, and David Stern, who have explored the importance of these Hebrew books in influencing Jewish learning and attracting the interest of Christians. The author discusses important prints, such as the first Talmud and rabbinical bibles, which marked a shift from being for Jewish readers only to being for both Jews and Christians. The collaboration between Jewish editors and Christian printers changed the way these books looked and the audience for whom they were intended. At first, these early prints copied the style of handwritten Hebrew manuscripts. The simple layout could be difficult to read, especially for long books like the Bible or Talmud. But over time, influenced by the humanism of the Italian Renaissance, the layout became more complex. The book also looks at how the layout changed from full-page commentaries to a more complicated design in which the main text and commentaries shared the same page. This shift challenged the idea of who was the primary author and emphasized the role of editors. The layout, with the main text in the center and the commentaries on the sides, created a kind of unwritten rule for how to read religious texts. Dal Bo's study also includes new information about a 1553 trial in which the Talmud was burned. Overall, it explores how the layout of these early Hebrew books shaped cultural power and influenced how people read.

This collection of articles analyzes the formation of antique and early medieval religious identities and ideas in rabbinic Judaism, early Christianity, Islam, and Greco-Roman culture. The authors question the artificial disciplinary and conceptual boundaries between these traditions.

A revelatory exploration of the Jewish roots of the Last Supper that seeks to understand exactly what happened at Jesus’ final Passover. “Clear, profound and practical—you do not want to miss this book.”—Dr. Scott Hahn, author of The Lamb’s Supper and The Fourth Cup Jesus and the Jewish Roots of the Eucharist shines fresh light on the Last Supper by looking at it through Jewish eyes. Using his in-depth knowledge of the Bible and ancient Judaism, Dr. Brant Pitre answers questions such as: What was the Passover like at the time of Jesus? What were the Jewish hopes for the Messiah? What was Jesus’ purpose in instituting the Eucharist during the feast of Passover? And, most important of all, what did Jesus mean when he said, “This is my body… This is my blood”? To answer these questions, Pitre explores ancient Jewish beliefs about the Passover of the Messiah, the miraculous Manna from heaven, and the mysterious Bread of the Presence. As he shows, these three keys—the Passover, the Manna, and the Bread of the Presence—have the power to unlock the original meaning of the Eucharistic words of Jesus. Along the way, Pitre also explains how Jesus united the Last Supper to his death on Good Friday and his Resurrection on Easter Sunday. Inspiring and informative, Jesus and the Jewish Roots of the Eucharist is a groundbreaking work that is sure to illuminate one of the greatest mysteries of the Christian faith: the mystery of Jesus’ presence in “the breaking of the bread.”

The Trial of the Talmud that took place in Paris in 1240 has been the subject of a number of trenchant studies over the years. The present volume, with its felicitous, annotated translations of the Hebrew protocol along with a series of crucial papal letters and other church documents, places before an English-language readership for the first time a corpus of the essential primary texts that have framed the earlier scholarly discussions and analyses. The masterful overview by Robert Chazan effectively locates this disputation in its historical and literary contexts through a deft, critical synthesis of the previous studies; it also offers new insights which will undoubtedly serve to shape further discussion of this episode. This volume should be of great interest to scholars and students of Jewish history and thought, Jewish - Christian relations, and polemical literature of the middle ages. (back cover).

Volume three contains an English translation of the commentary on Romans through Revelation. Hermann L. Strack and Paul Billerbeck's Commentary on the New Testament from the Talmud and Midrash is an important reference work for illustrating the concepts, theological background, and cultural assumptions of the New Testament. The commentary walks through each New Testament book verse by verse, referencing potentially illuminating passages from the Talmud and Midrash and providing easy access to the rich textual world of rabbinic material. Originally published between 1922 and 1928 as Kommentar zum Neuen Testament aus Talmud und Midrasch, Strack and Billerbeck's commentary has been unavailable in English until now. Translated by Joseph Longarino and edited by Jacob N. Cerone, this volume also includes an introduction by David Instone-Brewer.

Born in Slutzk, Russia, in 1805, Elijah Zvi Soloveitchik is a largely forgotten member of the prestigious Soloveitchik rabbinic dynasty. Before Hayyim Soloveitchik developed the standard Brisker method of Talmudic study, or Joseph Dov Soloveitchik helped to found American Modern Orthodox Judaism, Elijah Soloveitchik wrote Qol Qore, a rabbinic commentary on the Gospels of Matthew and Mark. Qol Qore drew on classic rabbinic literature, and particularly on the works of Moses Maimonides, to argue for the compatibility of Christianity with Judaism. To this day, it remains the only rabbinic work to embrace the compatibility of Orthodox Judaism and the Christian Bible. In The Bible, the Talmud, and the New Testament, Shaul Magid presents the first-ever English translation of Qol Qore. In his contextualizing introduction, Magid explains that Qol Qore offers a window onto the turbulent historical context of nineteenth-century European Jewry. With violent anti-Semitic activity on the rise in Europe, Elijah Soloveitchik was unique in believing that the roots of anti-Semitism were theological, based on a misunderstanding of the New Testament by both Jews and Christians. His hope was that the Qol Qore, written in Hebrew and translated into French, German, and Polish, would reach Jewish and Christian audiences, urging each to consider the validity of the other's religious principles. In an era characterized by fractious debates between Jewish communities, Elijah Soloveitchik represents a voice that called for radical unity amongst Jews and Christians alike.

In Christian Antisemitism: A History of Hate, Professor William Nicholls, a former minister in the Anglican Church and the founder of the Department of Religious Studies at the University of British Columbia, presents his stunning research, stating that Christian teaching is primarily responsible for antisemitism.