Biblical Criticism & History Forum - earlywritings.com

The Neusner translation of the Tosefta passage is here

Andrew Criddle

FWIW, I happen to own a copy of Neusner's translation of the Tosefta. Division 5 (Qodoshim = Order of Holy Things), tractate Shehitat Hullin) starts in vol II, pg 1371). There are actually 2 accounts of interest there.

The first is the story about a Jacob of Kefar Sama (sect. 2:22-23, pg. 1380) who comes to heal Eleazar b. Damah from a serious snake bite in the name of Jesus son of Pantera. Another rabbi, Ishmael, counseled b. Damah not to do it. When b. Damah died before he could give his assent to be cured, Ishmael considered it a blessing bestowed upon him by God so he could not be tempted to accept a cure from such a forbidden source.

The second story concerns a Jacob of Kefar Sikhnin, who had cited a teaching of minut in the name of Jesus ben Pantiri to R. Eliezer during a chance encounter in Sepphoris. R. Eliezer agreed with the teaching then, but was now having second thoughts after an unexpected charge of a matter of minut. While the judge summarily dismissed the charges before the presentation of testimony, R. Eliezer wondered if the charge was due to that chance encounter in Sepphoris, considering it a lesson learned (sect. 2:24 pp. 1380-81).

I am not at all sure that these two are even the same Jacob, as the place identifier is a little different in the two cases and the exact family name of the Jesus being cited is a little different as well.

DCH

Edit: Interestingly, I just noticed that in my 2002 Hendrickson reprint (original 6 volumes published 1977-1986) the numbering of the sections seems to be different than the online edition above (2007 reprint of 1979 volume). This may simply be Neusner changing his mind, again.

In return for assistance from all I should point out the particular interest that prompted my request:

the claims I am pondering is that the two stories are from a time when the teachings of Jesus are not yet universally branded as heretical but a matter of dispute and when the force of any "ban" against Christians was as yet relatively weak and the teachings of Jesus were considered no more than "ugly"; and that both stories are from the first third of the second century -- suggesting that this was the time when the historical rift between Judaism and Christianity is beginning to take place.

That is the view of Adiel Schremer in Brothers Estranged -- pp 95-96; he is opposing Daniel Boyarin's view in Diadoche of the Rabbis and Border Lines that the episodes are from the late third century.

StephenGoranson wrote: ↑Thu Jul 29, 2021 6:31 am Presumptuous. Rebarbative. And not grateful.

If that's how I come across to you, I think it has something to do with my memories of your treatment of Doudna and Hutchesson back in days of Qumran discussions and then more recently seeing condescending and even insulting treatment of others here (e.g. maryhelena, giuseppe, and even another name who loathes me to pieces here and begged me to leave this forum entirely). I just have this thing about, what's the word?, some form of cyber-bullying, insulting those with ideas we think "stupid", quickness to tell others what "authorities" they should read before even trying to understand what their arguments are or how they came to those conclusions . . . . Not that you were the only one: there were/are others, too. Yes, I should work harder at being nice to the rebarbative, too.

DCHindley mentioned "The second story concerns a Jacob of Kefar Sikhnin, who had cited a teaching of minut in the name of Jesus ben Pantiri to R. Eliezer during a chance encounter in Sepphoris."

To any interested in material culture, Sepphoris in Galilee has been excavated by, among others, Hebrew U., Duke U. and U. of South Florida. Among many publications resulting: The architecture, stratigraphy, and artifacts of the western summit of Sepphoris, edited by Eric M. Meyers, Carol L. Meyers and others. 2018. 2 vols. Eisenbrauns.

In recent years Shikhin, which is near Sepphoris and Nazareth, has also been excavated, led by James Riley Strange. Info here:
https://shikhinexcavationproject.com/publications/

Neusner translated the place as "the camp of Sepphoris."

What was "camp" supposed to signify, though?

Refugee camp? Itinerant traders' encampment outside of town? An encampment for the local military unit? A street market?

DCH

Probably a Roman military camp.