Birkat haMinim (English Wikipedia)

Analysis of information sources in references of the Wikipedia article "Birkat haMinim" in English language version.

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Usually Sadducees, but often functioning as a censorship substitution for min (Hayes 2011, p. 133). Hayes, Christiine (2011). "Legal Reason and the Fashioning of Sectarians". In Stern, Sacha (ed.). Sects and Sectarianism in Jewish History. BRILL. pp. 119–147. ISBN 978-9-004-20648-9.
"A decisive stage in the process of communal self-definition is reached when a community sets criteria for exclusion." (Kimelman 1981, p. 226) Kimelman, Reuven (1981). "Birkat Ha-Minim and the Lack of Evidence for an Anti-Christian Jewish Prayer in Late Antiquity". In Sanders, E. P.; Baumgarten, Albert I. (eds.). Jewish and Christian Self-Definition. Vol. 2. Fortress Press. pp. 226–244, 391–403. ISBN 978-0-8006-0660-2.
The Bavli refers to Jesus as ha-noṣri.(Kimelman 1981, p. 234)The precise vocalization is disputed. Reuven Kimelman takes it as certain that the original rabbinic Hebrew was vocalized as naṣarim, citing the fact that this variety of Hebrew tended, in contrast to Biblical Hebrew, to write plene where the latter has a defective scriptum.^[33] Noẓerim is also possible. Instone-Brewer also thinks that the testimony of Tertullian (Adversus Marcionem.4.8.1: Nos Iudaei Nazarenos appellant.) and Augustine at (Ep.112.13) points to the pronunciation naẓarim.^[34] Kimelman, Reuven (1981). "Birkat Ha-Minim and the Lack of Evidence for an Anti-Christian Jewish Prayer in Late Antiquity". In Sanders, E. P.; Baumgarten, Albert I. (eds.). Jewish and Christian Self-Definition. Vol. 2. Fortress Press. pp. 226–244, 391–403. ISBN 978-0-8006-0660-2.
See (Cohen 2017, pp. 318ff.) for a translation of all Mishnah texts mentioning min/minim/minut. Most intersectarian polemics in this stratum are almost invariably described as either between the Pharisees and Sadducees or the Sages and Boethusians (Schremer 2012, p. 273). Cohen, Shaye J. D. (2017). "The Ways That Parted: Jews, Christians and Jewish-Christians, ca.100-150 CE". In Schwartz, Joshua J.; Tomson, Peter J. (eds.). Jews and Christians in the First and Second Centuries: The Interbellum 70‒132 CE. BRILL. pp. 307–338. ISBN 978-9-004-35297-1. Schremer, Adiel (2012). "Thinking about Belonging in Early Rabbinic Literature: Proselytes, Apostates and "Children of Israel," or: Does It Make Sense to Speak of Early Rabbinic Orthodoxy?". Journal for the Study of Judaism in the Persian, Hellenistic, and Roman Period. 43 (2): 249–273. doi:10.1163/157006312X637874.
For the incongruency about the location in the two accounts see Schwartz and Tomson (Schwartz & Tomson 2012, p. 10,n.31). Schwartz, Joshua; Tomson, Peter J. (2012). "When Rabbi Eliezer was arrested for heresy". Jewish Studies, an Internet Journal. 10: 1–37.
"It is written in your Torah: 'You shall not bring the hire of a harlot into the house of the Lord your God, for any vow..' (Deuteronomy 23:19). Would it be permitted to make a toilet for the high priest from this money?" And I did not respond to him. He said to me: "Thus was I taught by Yeshu ha-notsri: 'For the hire of a harlot has she gathered them and to the hire of a harlot shall they return' (Micah 1:7), they came from a place of filth, let them go to a place of filth". (Jaffé 2013, p. 444, Schwartz & Tomson 2012, pp. 11–12) Jaffé, Dan (July 2013). "Arrested by Minuth: The Jewish-Christians as represented in Talmudic Aggadah". Revue Biblique. 120 (3): 441–458. JSTOR 44092222. Schwartz, Joshua; Tomson, Peter J. (2012). "When Rabbi Eliezer was arrested for heresy". Jewish Studies, an Internet Journal. 10: 1–37.
The seven passages are Dial.,16,93,95,96,108,123,133. The two regarding synagogue cursing are 16 and 96.Kimelman's count differs from that of William Horbury writing two years later."Justin Martyr mentions nine times that Jews cursed Christ and/or those who believe in him. Of these, five make no mention of the synagogue (93,95,108,123,133), only one (137) mentions it in the context of prayers."(Kimelman 1981, p. 235, Barnard 1964, p. 400) Kimelman, Reuven (1981). "Birkat Ha-Minim and the Lack of Evidence for an Anti-Christian Jewish Prayer in Late Antiquity". In Sanders, E. P.; Baumgarten, Albert I. (eds.). Jewish and Christian Self-Definition. Vol. 2. Fortress Press. pp. 226–244, 391–403. ISBN 978-0-8006-0660-2. Barnard, L. W. (October 1964). "The Old Testament and Judaism in the Writings of Justin Martyr". Vetus Testamentum. 14 (4): 395–406. doi:10.2307/1516793. JSTOR 1516793.
Kimelman 1981, p. 226. Kimelman, Reuven (1981). "Birkat Ha-Minim and the Lack of Evidence for an Anti-Christian Jewish Prayer in Late Antiquity". In Sanders, E. P.; Baumgarten, Albert I. (eds.). Jewish and Christian Self-Definition. Vol. 2. Fortress Press. pp. 226–244, 391–403. ISBN 978-0-8006-0660-2.
Schwartz & Tomson 2012, p. 2, n.3. Schwartz, Joshua; Tomson, Peter J. (2012). "When Rabbi Eliezer was arrested for heresy". Jewish Studies, an Internet Journal. 10: 1–37.
Kimelman 1981, pp. 240, 399–391, n.91.. Kimelman, Reuven (1981). "Birkat Ha-Minim and the Lack of Evidence for an Anti-Christian Jewish Prayer in Late Antiquity". In Sanders, E. P.; Baumgarten, Albert I. (eds.). Jewish and Christian Self-Definition. Vol. 2. Fortress Press. pp. 226–244, 391–403. ISBN 978-0-8006-0660-2.
Kimelman 1981, p. 237. Kimelman, Reuven (1981). "Birkat Ha-Minim and the Lack of Evidence for an Anti-Christian Jewish Prayer in Late Antiquity". In Sanders, E. P.; Baumgarten, Albert I. (eds.). Jewish and Christian Self-Definition. Vol. 2. Fortress Press. pp. 226–244, 391–403. ISBN 978-0-8006-0660-2.
Rosen-Zvi 2017, pp. 170–171. Rosen-Zvi, Ishay (2017). "Pauline Traditions and the Rabbis: Three Case Studies". Harvard Theological Review. 110 (2): 169–194. doi:10.1017/S0017816017000037. S2CID 164418073.
Bobichon 2003, pp. 403–419. Bobichon, Philippe (July–December 2003). "Persécutions, calomnies, 'birkat ha-Minim', et émissaires juifs de propagande antichrétienne dans le Dialogue avec Tryphon de Justin Martyr". Revue des Études Juives (in French). 162 (3–4): 403–419. doi:10.2143/REJ.162.3.503632.
Kimelman 1981, p. 235. Kimelman, Reuven (1981). "Birkat Ha-Minim and the Lack of Evidence for an Anti-Christian Jewish Prayer in Late Antiquity". In Sanders, E. P.; Baumgarten, Albert I. (eds.). Jewish and Christian Self-Definition. Vol. 2. Fortress Press. pp. 226–244, 391–403. ISBN 978-0-8006-0660-2.
Kimelman 1981, pp. 236–237. Kimelman, Reuven (1981). "Birkat Ha-Minim and the Lack of Evidence for an Anti-Christian Jewish Prayer in Late Antiquity". In Sanders, E. P.; Baumgarten, Albert I. (eds.). Jewish and Christian Self-Definition. Vol. 2. Fortress Press. pp. 226–244, 391–403. ISBN 978-0-8006-0660-2.
Kimelman 1981, p. 238. Kimelman, Reuven (1981). "Birkat Ha-Minim and the Lack of Evidence for an Anti-Christian Jewish Prayer in Late Antiquity". In Sanders, E. P.; Baumgarten, Albert I. (eds.). Jewish and Christian Self-Definition. Vol. 2. Fortress Press. pp. 226–244, 391–403. ISBN 978-0-8006-0660-2.

books.google.com

"Berakot 3:3,4:1 stipulates that it must be recited by every Jew, including women, slaves and children, three times every day." (Wilson 1989, p. 65) Wilson, Marvin R. (1989). Our Father Abraham: Jewish Roots of the Christian Faith. Wm. B. Eerdmans Publishing. ISBN 978-0-802-80423-5.
Salo Wittmayer Baron's view was typical in writing that "(The Twelfth Benediction) represented the formal recognition by official Judaism of the severance of all ties between the Christian and other schismatic bodies, and the national body of Judaism" (Wilson 1989, p. 66). Wilson, Marvin R. (1989). Our Father Abraham: Jewish Roots of the Christian Faith. Wm. B. Eerdmans Publishing. ISBN 978-0-802-80423-5.
"Many Jewish authorities throughout the premodern period in Europe considered Karaites and Christians to be heretics, although they avoided the word 'Christians,' instead designating them as ... minim." (Ames 2015, pp. 71, 107, 240–241) Ames, Christine Caldwell (2015). Medieval Heresies: Christianity, Judaism, and Islam. Cambridge University Press. ISBN 978-1-316-29842-8.
"Jewish expositors of the Middle Ages simply ruled that the minim were Christians, without distinguishing between sects and trends" (Teppler 2007, p. 169). Teppler, Yaakov Y. (2007). Birkat HaMinim: Jews and Christians in Conflict in the Ancient World. Mohr Siebeck. ISBN 978-3-161-49350-8.
Rendered in the Septuagint as genos (γένος: "race, stock, kin") (Siegal 2019, pp. 10, 14). Siegal, Michal Bar-Asher (2019). Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud. Cambridge University Press. ISBN 978-1-107-19536-3.
In Christian-Aramaic dialects it commonly translates the Greek ἔθνος (ethnos), the word used in the Septuagint to render goyim (other) nations (Langer 2011, p. 59). Langer, Ruth (2011). Cursing the Christians?: A History of the Birkat HaMinim. Oxford University Press. ISBN 978-0-199-78317-5.
In biblical usage min occurs 31 times, mostly in the Pentateuch, never as an independent noun but invariably in combined forms, such as le-mino etc., with the sense "according to its kind" (Grossberg 2017, p. 63). Grossberg, David M. (2017). Heresy and the Formation of the Rabbinic Community. Mohr Siebeck. ISBN 978-3-161-55147-5.
"In English the words 'sectarian' and 'heretic' express different degrees of disapproval and social distance. A sectarian is probably best described as a disapproved rival among many factions within the parent group, while a heretic is someone who began in the parent group but who has put himself beyond the pale with respect to some canon of orthodoxy. The transition between 'sectarian' and 'heretic' in rabbinic literature would have been apparent only when Rabbinic Judaism was acknowledge to have become 'normative'. Unfortunately, there is no scholarly consensus about when rabbinic thought became orthodox. Furthermore their rabbis assume that their interpretation of Judaism was always orthodox and never distinguish clearly between 'sectarians' and 'heretics'." (Segal 2002, p. 5) Segal, Alan F. (2002). Two Powers in Heaven: Early Rabbinic Reports About Christianity and Gnosticism. BRILL. ISBN 978-0-391-04172-1.
The Talmud does state explicitly however that "there are no minim among the idolaters", and the Tosafot would cite this to challenge Rashi's interpretations of the word (see below) (Langer 2011, p. 78). Langer, Ruth (2011). Cursing the Christians?: A History of the Birkat HaMinim. Oxford University Press. ISBN 978-0-199-78317-5.
"Lacking a sectarian self-consciousness and working in an environment free of sectarian claims and counter-claims, the rabbis had no need for elaborate ecclesiological theories or precise creed and rules of faith which would serve as touchstones to distinguish the true Jew from the heretic...The rabbis lumped together all those who questioned Rabbinical Judaism. It made no difference to the rabbis whether their opponents were Gentile, Christians, Jewish Christians, Gnostic of any variety, pagans, or dissident Jews, all of them, to the exasperation of later scholars, were called minim." (Cohen 2010, pp. 537ff.) Cohen, Shaye J. D. (2010). "A Virgin Defiled: Some Rabbinic and Christian Views on the Origin of Heresy". The Significance of Yavneh and Other Essays in Jewish Hellenism. Mohr Siebeck. pp. 534–547. ISBN 978-3-161-50375-7.
The word originally meaning a "philosophical school" (Cohen 2010, p. 546). Cohen, Shaye J. D. (2010). "A Virgin Defiled: Some Rabbinic and Christian Views on the Origin of Heresy". The Significance of Yavneh and Other Essays in Jewish Hellenism. Mohr Siebeck. pp. 534–547. ISBN 978-3-161-50375-7.
"It is thus clear that the way the rabbis dealt with the minim is different from the way the Christian Church Fathers dealt with the groups they considered heretical. While the conflict with different heresies was crucial for the self-definition of the early church, the descriptions of the minim in rabbinic literature are far too miscellaneous and unsystematic to have given them a great role in rabbinic self-definition. The stories about the minim do not suggest in any way that the rabbis had a large-scale program to purify the people from deviant beliefs and groups who held those beliefs." (Hakola 2005, p. 48) Hakola, Raimo (2005). Identity Matters: John, the Jews and Jewishness. BRILL. pp. 119–147. ISBN 978-9-047-40725-6.
For Daniel Boyarin, the process itself of simply drawing such distinctions created the differences themselves and thereby played a seminal role in the shaping of both religious systems (Boyarin 2010, pp. ?; Cohen 2010, pp. 541–542). Boyarin, Daniel (2010). Border Lines: The Partition of Judaeo-Christianity. University of Pennsylvania Press. ISBN 978-0-812-20384-4. Cohen, Shaye J. D. (2010). "A Virgin Defiled: Some Rabbinic and Christian Views on the Origin of Heresy". The Significance of Yavneh and Other Essays in Jewish Hellenism. Mohr Siebeck. pp. 534–547. ISBN 978-3-161-50375-7.
"the Genizah version of the Birkat ha-Minim, now commonly referred to as the Palestinian recension" (Wilson 1989, p. 65).Joel Marcus argues that "Genizah version" and "Palestinian recension" are both misleading since both are probably Palestinian (Cohen 2016, p. 164,n.112). Wilson, Marvin R. (1989). Our Father Abraham: Jewish Roots of the Christian Faith. Wm. B. Eerdmans Publishing. ISBN 978-0-802-80423-5. Cohen, Akiva (2016). Matthew and the Mishnah: Redefining Identity and Ethos in the Shadow of the Second Temple's Destruction. Mohr Siebeck. ISBN 978-3-161-49960-9.
From the Semitic root s-m-d (שמד)"extermination, destruction, annihilation", with the rabbinic noun probably suggesting that the apostates referred to merited annihilation (Langer 2011, p. 45). Langer, Ruth (2011). Cursing the Christians?: A History of the Birkat HaMinim. Oxford University Press. ISBN 978-0-199-78317-5.
The wording is taken directly from Psalm 69:28 yimmāḥū missêp̄er ḥayyîm (Langer 2011, p. 60) Langer, Ruth (2011). Cursing the Christians?: A History of the Birkat HaMinim. Oxford University Press. ISBN 978-0-199-78317-5.
The wording is taken directly from Psalm 69:28 yimmāḥū missêp̄er ḥayyîm (Langer 2011, p. 60) Langer, Ruth (2011). Cursing the Christians?: A History of the Birkat HaMinim. Oxford University Press. ISBN 978-0-199-78317-5.
a baraita is a text that was thought to pertain to the stratum of tradition contemporary with those which the Mishnah and Tosephta embodied (Herford 2006, p. 128). Herford, Robert Travers (2006) [First published 1903]. Christianity in Talmud and Midrash. KTAV Publishing House. ISBN 978-0-881-25930-8.
One geniza fragment (T-S K27.33b) appears to assume the Temple is still standing. David Flusser argued that the curse predates Yavne and was directed at the Sadducees (Flusser 2007, pp. 114–116). Flusser, David (2007). Judaism of the Second Temple Period: Qumran and Apocalypticism, Vol. 1. Wm. B. Eerdmans Publishing. ISBN 978-0-802-82469-1.
"Until today they blaspheme the Christian people under the name of Nazarenes". Jerome, Comm. Am.1.11-12 (Luomanen 2008, p. 283). Luomanen, Petri (2008). "Nazarenes". In Marjanen, Antti; Luomanen, Petri (eds.). A Companion to Second-Century Christian 'Heretics'. BRILL. pp. 279–313. ISBN 978-9-004-17038-4.
See (Cohen 2017, pp. 318ff.) for a translation of all Mishnah texts mentioning min/minim/minut. Most intersectarian polemics in this stratum are almost invariably described as either between the Pharisees and Sadducees or the Sages and Boethusians (Schremer 2012, p. 273). Cohen, Shaye J. D. (2017). "The Ways That Parted: Jews, Christians and Jewish-Christians, ca.100-150 CE". In Schwartz, Joshua J.; Tomson, Peter J. (eds.). Jews and Christians in the First and Second Centuries: The Interbellum 70‒132 CE. BRILL. pp. 307–338. ISBN 978-9-004-35297-1. Schremer, Adiel (2012). "Thinking about Belonging in Early Rabbinic Literature: Proselytes, Apostates and "Children of Israel," or: Does It Make Sense to Speak of Early Rabbinic Orthodoxy?". Journal for the Study of Judaism in the Persian, Hellenistic, and Roman Period. 43 (2): 249–273. doi:10.1163/157006312X637874.
Most minim stories are in the Bavli: in these often a min will pose a provocative question to a tanna, who will expose its absurdity and win the argument by a knockout, and in one group dealing with Biblical verses where Christian and rabbinic interpretations differ, often ridiculing the min as a fool. The Bavli is more engaged with Christianity than the Yerushalmi, whether because it was safer to criticize Christianity in Babylon than in Byzantine Palestine or because the latter dating of the Bavli links it to a period when Christianity strengthened and had to be contended with, is unknown (Siegal 2019, pp. 3 & n.6, 4–5). Siegal, Michal Bar-Asher (2019). Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud. Cambridge University Press. ISBN 978-1-107-19536-3.
"the term noṣrim does not appear in the early rabbinic sources but only in the Babylonian Talmud" (Hakola 2005, p. 46). Hakola, Raimo (2005). Identity Matters: John, the Jews and Jewishness. BRILL. pp. 119–147. ISBN 978-9-047-40725-6.
The name means "Samuel the Lesser/Small", just as the earlier Simeon ha-Paquli is thought to mean Simeon the Cotton-Dealer (Cohen 2013, p. 190). Cohen, A. (2013) [First published 1921]. The Babylonian Talmud: Tractate B^erākōt. Cambridge University Press. ISBN 978-1-107-67695-4.
That Samuel the Small forgot it after a year has been conjectured by Joseph Derenbourg to imply that, at this time, the minim imprecation was not originally said daily, but on a particular annual occasion (Cohen 2013, p. 190, n.4). Cohen, A. (2013) [First published 1921]. The Babylonian Talmud: Tractate B^erākōt. Cambridge University Press. ISBN 978-1-107-67695-4.
More exactly, one is "called up" i.e. caused to leave the pulpit (reading desk), since "the pulpit or reading.desk was below, not above, the general level of the seats of the congregation. According to later usage, a reader who make a mistake in reciting this benediction, would have been made to leave the desk, because he would be suspected of being a Min", something not done in Shmuel ha Qaton's case since he was its original author (Herford 2006, p. 127). Herford, Robert Travers (2006) [First published 1903]. Christianity in Talmud and Midrash. KTAV Publishing House. ISBN 978-0-881-25930-8.
"the Yavne myth". (Boyarin 2010, p. 48), as does Akiva Cohen (Cohen 2016, pp. 379ff.) Boyarin, Daniel (2010). Border Lines: The Partition of Judaeo-Christianity. University of Pennsylvania Press. ISBN 978-0-812-20384-4. Cohen, Akiva (2016). Matthew and the Mishnah: Redefining Identity and Ethos in the Shadow of the Second Temple's Destruction. Mohr Siebeck. ISBN 978-3-161-49960-9.
In the medieval aggadhic compilation of Yalqut Shimoni the charge was not minut but apiqorsut. This variant may be due to censorship (Jaffé 2010, p. 46,n.7). Jaffé, Dan (2010). "Représentations et attraits du christianisme dans les sources talmudiques. Proposition d'un nouveau paradigme". In Jaffé, Dan (ed.). Studies in Rabbinic Judaism and Early Christianity: Text and Context (in English and French). BRILL. pp. 45–66. ISBN 978-9-004-19062-7.
As such, he would be a min. In terms of the later Tosefta Sanhedrin 13:5, though. some argue that he could have been viewed as a meshummad, i.e. apostate (Cohen 2016, p. 116 n.74). Cohen, Akiva (2016). Matthew and the Mishnah: Redefining Identity and Ethos in the Shadow of the Second Temple's Destruction. Mohr Siebeck. ISBN 978-3-161-49960-9.
ἤδη γὰρ συνετέθειντο οἱ Ἰουδαῖοι ἵνα ἐάν τις αὐτὸν ὁμολογήσῃ Χριστόν ἀποσυνάγωγος γένηται. John 9:24 (Bernier 2013, p. 1) Bernier, Jonathan (2013). Aposynagōgos and the Historical Jesus in John: Rethinking the Historicity of the Johannine Expulsion Passages. BRILL. ISBN 978-9-004-25779-5.
excommunicate from the synagogue represents one word in Greek, ἀποσυνάγωγος, which appears for the first time in that language in this Gospel, here and earlier at 12:42, 16:2. John 9:22 (Martyn 2003, pp. 46–49, 50–51) Martyn, James Louis (2003) [First published 1968]. History and Theology in the Fourth Gospel (3rd ed.). Westminster John Knox Press. ISBN 978-0-664-22534-6.
"Justin uses the figure of Trypho in the same way as Plato's Socrates did with Parmenides, i.e.., though the Parmenides of Plato's dialogue is not the one we deem to know, he is after all related to the teaching of the real Parmenides. Trypho, however, is not a historical person, and he is not a representative member of an 'orthodox' Jewish community." (Mach 1996, p. 35) Mach, Michael (1996). "Justin Martyr's Dialogus cum Tryphone Iudaeo and the Development of Christian Anti- Semitism". In Stroumsa, Guy G.; Limor, Ora (eds.). Contra Iudaeos: Ancient and Medieval Polemics Between Christians and Jews. Mohr Siebeck. pp. 27–47. ISBN 978-3-161-46482-9.
Tarphon stated he would burn Christian books containing the name of God even if the effort cost him the lives of his children. (Goodenough 1968, p. 91, Boyarin 2010, p. 57)The context is the stringent rules governing the observance of rest on the Sabbath in Tractate Sabbath. An exception was allowed for cases where sacred books were at risk of burning. In the Tosefta (Shabbat 13:5) Rabbi Tarphon made an exception to this exception by affirming he would let the Gospels(gilyonim) and books of the minim be consumed in a conflagration, even if they contained the name of the tetragrammaton, and it meant risking his son's life. F. E. Peters cites this as evidence Jews and Christians still worshipped together (Peters 2007, p. 182). Shaye J.D. Cohen regards these statements, including similar s similar outburst by Rabbi Yishmael, as rhetorical outbursts, and not proof for a practice of burning Christian books (Cohen 1984, p. 42,n.42). Goodenough, E. R. (1968) [First published 1923]. The Theology of Justin Martyr. Jena: de:Verlag Frommannsche Buchhandlung. ISBN 978-5-873-92742-5. Boyarin, Daniel (2010). Border Lines: The Partition of Judaeo-Christianity. University of Pennsylvania Press. ISBN 978-0-812-20384-4. Peters, F. E. (2007). The Voice, the Word, the Books: The Sacred Scripture of the Jews, Christians, and Muslims. Princeton University Press. ISBN 978-0-691-13112-2. Cohen, Shaye J. D. (1984). "The Significance of Yavneh: Pharisees, Rabbis, and the End of Jewish Sectarianism". Hebrew Union College Annual. 55: 27–53. JSTOR 23507609.
This claim goes back as far as the reference to the High Priest recruiting Paul by epistles to travel to Damascus in the mid-30s CE, and seize for detention any followers of Christ. Acts 9:1-2; 22:5 (Cohen 2017, p. 316) Cohen, Shaye J. D. (2017). "The Ways That Parted: Jews, Christians and Jewish-Christians, ca.100-150 CE". In Schwartz, Joshua J.; Tomson, Peter J. (eds.). Jews and Christians in the First and Second Centuries: The Interbellum 70‒132 CE. BRILL. pp. 307–338. ISBN 978-9-004-35297-1.
"Five types are called minim: One who says that there is no God and that the world does not have a ruler; one who says that the world has a ruler but that there are two or more; one who says that there is one Lord but that he has a body and form; one who says God is not the sole first foundation of everything; and one who worships planets or stars or such things as if they were an intermediary between him and the Lord of the world. Each of these five is a min." (Grossberg 2017, p. 73) Grossberg, David M. (2017). Heresy and the Formation of the Rabbinic Community. Mohr Siebeck. ISBN 978-3-161-55147-5.
The curse is notable for its absence from the massive compendium by the Dominican Arabist and Hebraist Raimundo Martí entitled Pugio Fidei ("The Dagger of Faith" ca.1270) a landmark in Jewish-Christian polemics Fidora 2012, p. 373, which otherwise contains ample excerpts from the Talmud and later rabbinical works Langer 2011, p. 88. Fidora, Alexander (2012). "Ramon Martì in context: The Influence of the "Pugio Fidei" on Ramon Llull, Arnau de Vilanova and Francesc Eiximenis". Recherches de théologie et philosophie médiévales. 79 (2): 373–397. JSTOR 26485486. Langer, Ruth (2011). Cursing the Christians?: A History of the Birkat HaMinim. Oxford University Press. ISBN 978-0-199-78317-5.
"Destructis (seu conversis ad fidem Christi) nulla sit spes et omnibus hereticis vel non credentibus, accusatoribus vel bilinguis, (id est traditoribus omnibus), illud momentum sit, (id est in momento sint perditi), et omnes inimici populi tui Israel velociter occisi sint et regnum iniquitatis velociter sit amens, (id est confractum et fractissimum ad declinandum vel plus quam ad declinandum) cito vel velociter in diebus nostris. Benedictus tu, Deus, conterens inimocos et declinans perversos." (Yerushalmi 2013, p. 85) Yerushalmi, Josef Hayim (2013). "The Inquisition and the Jews in France in the time of Nernard Gui (1970)". In Myers, David N.; Kaye, Alexander (eds.). The Faith of Fallen Jews: Yosef Hayim Yerushalmi and the Writing of Jewish History. UPNE. ISBN 978-1-611-68487-2.
The Sefer haNizzaḥon Vetus(Yashan), one of the most comprehensive compilations of this genre, dated to the second half of the 13th century (Kabůrková 2017, p. 267,n.32,271) which in turn follows in a tradition established by the Hebrew translation, Sefer Nestor ha-Komer of the Qiṣṣat Mujādalat al-Usquf, written ostensibly by a former Christian priest converted to Judaism, and Jacob ben Reuben's Milhamoth ha-Shem (Ochs 2013, pp. 23–24, 29–90). Kabůrková, Markéta (2017). "Tela Ignea Satanae: Christian Scholars and the Editing of Hebrew Polemical Literature". In Adams, Jonathan; Heß, Cordelia (eds.). Revealing the Secrets of the Jews: Johannes Pfefferkorn and Christian Writings about Jewish Life and Literature in Early Modern Europe. Walter de Gruyter. ISBN 978-3-110-52434-5. Ochs, Christoph (2013). Matthaeus Adversus Christianos. Mohr Siebeck. ISBN 978-3-161-52615-2.
The terminus ante quem is 1409 (Kabůrková 2017, p. 262, n.7). Kabůrková, Markéta (2017). "Tela Ignea Satanae: Christian Scholars and the Editing of Hebrew Polemical Literature". In Adams, Jonathan; Heß, Cordelia (eds.). Revealing the Secrets of the Jews: Johannes Pfefferkorn and Christian Writings about Jewish Life and Literature in Early Modern Europe. Walter de Gruyter. ISBN 978-3-110-52434-5.
The Talmud cites Rabbi Meir for the view that the books of the minim were examples of a genre of aven gilyon (testament of perverseness/falseness/wretchedness of blank paper/folio, where Heb gilayon (margin) is made to pun on the Syriac word for Gospel), a punning transliteration of the Greek word for a Gospel (εὐαγγέλιον, euangelion) (Langer 2011, p. 79). A variant of the pun has avon gilyon(testament of sin) (Boyarin 2010, p. 58). Langer, Ruth (2011). Cursing the Christians?: A History of the Birkat HaMinim. Oxford University Press. ISBN 978-0-199-78317-5. Boyarin, Daniel (2010). Border Lines: The Partition of Judaeo-Christianity. University of Pennsylvania Press. ISBN 978-0-812-20384-4.
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doi.org

Generally translated apostates. Both Hai Gaon in the 10th century and Judah haLevi in the 12th century derived this word etymologically from meshuʻmad("baptised"), haLevi also being of the opinion that these Christians were identified thus at the first mention of meshumadim at the outset of the benedictions (Instone-Brewer 2003, pp. 37, 43). Instone-Brewer, David (April 2003). "The Eighteen Benedictions and the Minim before 70 C.E". The Journal of Theological Studies. 54 (1): 25–55. doi:10.1093/jts/54.1.25. JSTOR 23968967.
See (Cohen 2017, pp. 318ff.) for a translation of all Mishnah texts mentioning min/minim/minut. Most intersectarian polemics in this stratum are almost invariably described as either between the Pharisees and Sadducees or the Sages and Boethusians (Schremer 2012, p. 273). Cohen, Shaye J. D. (2017). "The Ways That Parted: Jews, Christians and Jewish-Christians, ca.100-150 CE". In Schwartz, Joshua J.; Tomson, Peter J. (eds.). Jews and Christians in the First and Second Centuries: The Interbellum 70‒132 CE. BRILL. pp. 307–338. ISBN 978-9-004-35297-1. Schremer, Adiel (2012). "Thinking about Belonging in Early Rabbinic Literature: Proselytes, Apostates and "Children of Israel," or: Does It Make Sense to Speak of Early Rabbinic Orthodoxy?". Journal for the Study of Judaism in the Persian, Hellenistic, and Roman Period. 43 (2): 249–273. doi:10.1163/157006312X637874.
Though the existence of Jewish Gnostics has itself been questioned (Marcus 2009, pp. 535–536, and n.59). Marcus, Joel (October 2009). "Birkat Ha-Minim Revisited". New Testament Studies. 55 (4): 523–551. doi:10.1017/S0028688509990063. S2CID 170501390.
The key verb here is letaken (לתקן) which can mean to "ordain" or "to repair", so that contextually it could mean either that the benediction was invented at Yavne or revised on that occasion. The latter nuance would suggest that some form of this prayer predated the destruction of the Temple (Marcus 2009, p. 540). Marcus, Joel (October 2009). "Birkat Ha-Minim Revisited". New Testament Studies. 55 (4): 523–551. doi:10.1017/S0028688509990063. S2CID 170501390.
μηδὲ εἰς κοινωνίαν λόγων ἐλθεῖν. Justin,Dialogue, xxxviii 1. Krauss glosses over this as "avoid polemics" (Krauss 1892, p. 128, n.7.). This rabbinical command is at Avodah Zarah 27^b (Barnard 1964, p. 401) Krauss, Samuel (October 1892). "The Jews in the Works of the Church Fathers". The Jewish Quarterly Review. 5 (1): 122–157. doi:10.2307/1449915. JSTOR 1449915. Barnard, L. W. (October 1964). "The Old Testament and Judaism in the Writings of Justin Martyr". Vetus Testamentum. 14 (4): 395–406. doi:10.2307/1516793. JSTOR 1516793.
The seven passages are Dial.,16,93,95,96,108,123,133. The two regarding synagogue cursing are 16 and 96.Kimelman's count differs from that of William Horbury writing two years later."Justin Martyr mentions nine times that Jews cursed Christ and/or those who believe in him. Of these, five make no mention of the synagogue (93,95,108,123,133), only one (137) mentions it in the context of prayers."(Kimelman 1981, p. 235, Barnard 1964, p. 400) Kimelman, Reuven (1981). "Birkat Ha-Minim and the Lack of Evidence for an Anti-Christian Jewish Prayer in Late Antiquity". In Sanders, E. P.; Baumgarten, Albert I. (eds.). Jewish and Christian Self-Definition. Vol. 2. Fortress Press. pp. 226–244, 391–403. ISBN 978-0-8006-0660-2. Barnard, L. W. (October 1964). "The Old Testament and Judaism in the Writings of Justin Martyr". Vetus Testamentum. 14 (4): 395–406. doi:10.2307/1516793. JSTOR 1516793.
De insolentia Iudaeorumiv (Horbury 1982, p. 29). Horbury, William (April 1982). "The Benediction of the "Minim" and Early Jewish-Christian Controversy". The Journal of Theological Studies. 33 (1): 19–61. doi:10.1093/jts/XXXIII.1.19. JSTOR 23957556.
For example, Abraham Saba's Pentateuch commentary, the Ṣeror ha-Mor(Bundle of Myrrh) interpreted Deuteronomy32:17 as a reference to Christians and their priests as shedim (demons) (Francesconi 2012, p. 144). Francesconi, Federica (May 2012). ""This passage can also be read differently...: " How Jews and Christians censored Hebrew texts in early modern Modena". Jewish History. 26 (1/2): 139–160. doi:10.1007/s10835-012-9147-5. JSTOR 23352430. S2CID 153850922.
"Any mention of the term 'avodah zarah' [idolatry], unless it refers explicitly to idolatry practiced in the past, should be replaced by aku'm), that is, worshippers of celestial bodies... Any mention of the word selamim [idols] should be followed by the words shel 'aku'm [of worshippers of celestial bodies]. ... When the word goy, appears, if it may be understood as implying slander, insult or vilification of the Gentile, the word should be erased and replaced by aku'm." (Francesconi 2012, pp. 149–150) Francesconi, Federica (May 2012). ""This passage can also be read differently...: " How Jews and Christians censored Hebrew texts in early modern Modena". Jewish History. 26 (1/2): 139–160. doi:10.1007/s10835-012-9147-5. JSTOR 23352430. S2CID 153850922.
Marcus 2009, p. 523. Marcus, Joel (October 2009). "Birkat Ha-Minim Revisited". New Testament Studies. 55 (4): 523–551. doi:10.1017/S0028688509990063. S2CID 170501390.
Instone-Brewer 2003, p. 27. Instone-Brewer, David (April 2003). "The Eighteen Benedictions and the Minim before 70 C.E". The Journal of Theological Studies. 54 (1): 25–55. doi:10.1093/jts/54.1.25. JSTOR 23968967.
Marcus 2009, p. 524. Marcus, Joel (October 2009). "Birkat Ha-Minim Revisited". New Testament Studies. 55 (4): 523–551. doi:10.1017/S0028688509990063. S2CID 170501390.
Instone-Brewer 2003, p. 31,n.16. Instone-Brewer, David (April 2003). "The Eighteen Benedictions and the Minim before 70 C.E". The Journal of Theological Studies. 54 (1): 25–55. doi:10.1093/jts/54.1.25. JSTOR 23968967.
Instone-Brewer 2003, p. 25. Instone-Brewer, David (April 2003). "The Eighteen Benedictions and the Minim before 70 C.E". The Journal of Theological Studies. 54 (1): 25–55. doi:10.1093/jts/54.1.25. JSTOR 23968967.
Marcus 2009, p. 526. Marcus, Joel (October 2009). "Birkat Ha-Minim Revisited". New Testament Studies. 55 (4): 523–551. doi:10.1017/S0028688509990063. S2CID 170501390.
Marcus 2009, pp. 526, 533. Marcus, Joel (October 2009). "Birkat Ha-Minim Revisited". New Testament Studies. 55 (4): 523–551. doi:10.1017/S0028688509990063. S2CID 170501390.
Instone-Brewer 2003, pp. 27, 38–39. Instone-Brewer, David (April 2003). "The Eighteen Benedictions and the Minim before 70 C.E". The Journal of Theological Studies. 54 (1): 25–55. doi:10.1093/jts/54.1.25. JSTOR 23968967.
Rosen-Zvi 2017, pp. 170–171. Rosen-Zvi, Ishay (2017). "Pauline Traditions and the Rabbis: Three Case Studies". Harvard Theological Review. 110 (2): 169–194. doi:10.1017/S0017816017000037. S2CID 164418073.
Bobichon 2003, pp. 403–419. Bobichon, Philippe (July–December 2003). "Persécutions, calomnies, 'birkat ha-Minim', et émissaires juifs de propagande antichrétienne dans le Dialogue avec Tryphon de Justin Martyr". Revue des Études Juives (in French). 162 (3–4): 403–419. doi:10.2143/REJ.162.3.503632.
Krauss 1892, pp. 123–134. Krauss, Samuel (October 1892). "The Jews in the Works of the Church Fathers". The Jewish Quarterly Review. 5 (1): 122–157. doi:10.2307/1449915. JSTOR 1449915.
Barnard 1964, pp. 395, and n.2. Barnard, L. W. (October 1964). "The Old Testament and Judaism in the Writings of Justin Martyr". Vetus Testamentum. 14 (4): 395–406. doi:10.2307/1516793. JSTOR 1516793.
Krauss 1892, pp. 125–125. Krauss, Samuel (October 1892). "The Jews in the Works of the Church Fathers". The Jewish Quarterly Review. 5 (1): 122–157. doi:10.2307/1449915. JSTOR 1449915.
Barnard 1964, pp. 396, 398, 400. Barnard, L. W. (October 1964). "The Old Testament and Judaism in the Writings of Justin Martyr". Vetus Testamentum. 14 (4): 395–406. doi:10.2307/1516793. JSTOR 1516793.
Krauss 1892, pp. 127–128, 130. Krauss, Samuel (October 1892). "The Jews in the Works of the Church Fathers". The Jewish Quarterly Review. 5 (1): 122–157. doi:10.2307/1449915. JSTOR 1449915.
Horbury 1982, pp. 19, 24. Horbury, William (April 1982). "The Benediction of the "Minim" and Early Jewish-Christian Controversy". The Journal of Theological Studies. 33 (1): 19–61. doi:10.1093/jts/XXXIII.1.19. JSTOR 23957556.
Barnard 1964, p. 400, n.3. Barnard, L. W. (October 1964). "The Old Testament and Judaism in the Writings of Justin Martyr". Vetus Testamentum. 14 (4): 395–406. doi:10.2307/1516793. JSTOR 1516793.
Horbury 1982, p. 24. Horbury, William (April 1982). "The Benediction of the "Minim" and Early Jewish-Christian Controversy". The Journal of Theological Studies. 33 (1): 19–61. doi:10.1093/jts/XXXIII.1.19. JSTOR 23957556.
Horbury 1982, pp. 24–25. Horbury, William (April 1982). "The Benediction of the "Minim" and Early Jewish-Christian Controversy". The Journal of Theological Studies. 33 (1): 19–61. doi:10.1093/jts/XXXIII.1.19. JSTOR 23957556.
Krauss 1892, p. 131. Krauss, Samuel (October 1892). "The Jews in the Works of the Church Fathers". The Jewish Quarterly Review. 5 (1): 122–157. doi:10.2307/1449915. JSTOR 1449915.
Horbury 1982, p. 25. Horbury, William (April 1982). "The Benediction of the "Minim" and Early Jewish-Christian Controversy". The Journal of Theological Studies. 33 (1): 19–61. doi:10.1093/jts/XXXIII.1.19. JSTOR 23957556.
Horbury 1982, p. 29. Horbury, William (April 1982). "The Benediction of the "Minim" and Early Jewish-Christian Controversy". The Journal of Theological Studies. 33 (1): 19–61. doi:10.1093/jts/XXXIII.1.19. JSTOR 23957556.
Francesconi 2012, p. 139. Francesconi, Federica (May 2012). ""This passage can also be read differently...: " How Jews and Christians censored Hebrew texts in early modern Modena". Jewish History. 26 (1/2): 139–160. doi:10.1007/s10835-012-9147-5. JSTOR 23352430. S2CID 153850922.
Gregerman 2018, pp. 36–59, 38. Gregerman, Adam (2018). "Superiority without Supersessionism: Walter Kasper, The Gifts and the Calling of God Are Irrevocable, and God's Covenant with the Jews" (PDF). Theological Studies. 79 (1): 36–59. doi:10.1177/0040563917744652. S2CID 172064933.
Ben Johanan 2016, pp. 76, 81, 90, 91, 92. Ben Johanan, Karma (Winter 2016). "Wreaking Judgment on Mount Esau: Christianity in R. Kook's Thought". The Jewish Quarterly Review. 106 (1): 76–100. doi:10.1353/jqr.2016.0004. JSTOR jewiquarrevi.106.1.76. S2CID 170926041.

gnosis.study

Williams 2009, p. 130. Williams, Frank (2009). Panarion of Epiphanius of Salamis, Book 1, Sects 1-46 (PDF) (2nd ed.). BRILL. ISBN 978-9-004-17017-9.

haaretz.com

Yuval 2020. Yuval, Israel Jacob (14 August 2020). "'We Curse Christianity Three Times a Day': Can Jews and Christians Truly Reconcile?". Haaretz.

jstor.org

Generally translated apostates. Both Hai Gaon in the 10th century and Judah haLevi in the 12th century derived this word etymologically from meshuʻmad("baptised"), haLevi also being of the opinion that these Christians were identified thus at the first mention of meshumadim at the outset of the benedictions (Instone-Brewer 2003, pp. 37, 43). Instone-Brewer, David (April 2003). "The Eighteen Benedictions and the Minim before 70 C.E". The Journal of Theological Studies. 54 (1): 25–55. doi:10.1093/jts/54.1.25. JSTOR 23968967.
There are two schools, minimalist and maximalist, regarding the place and power of rabbis within Palestinian society. The former view, associated with Seth Schwartz, Shaye J. D. Cohen and Daniel Boyarin, regards their control of charitable works, synagogues and the like throughout the area as minor in the first centuries of the Common Era. The maximalist position is prominent in Israeli historians (Jaffé 2013, p. 456,n.52). Jaffé, Dan (July 2013). "Arrested by Minuth: The Jewish-Christians as represented in Talmudic Aggadah". Revue Biblique. 120 (3): 441–458. JSTOR 44092222.
"This drama constitutes the central fabric of the existence of R. Eliezer ben Hyrcanus: his excommunication from the house of study, his halakhic decisions rejected then burned, his social isolation, and finally his bitterness at the time of his death when he asked the Rabbis the reasons for their long absence (Sanhedrin 68b)." (Jaffé 2013, pp. 445–446, n.15) Jaffé, Dan (July 2013). "Arrested by Minuth: The Jewish-Christians as represented in Talmudic Aggadah". Revue Biblique. 120 (3): 441–458. JSTOR 44092222.
"It is written in your Torah: 'You shall not bring the hire of a harlot into the house of the Lord your God, for any vow..' (Deuteronomy 23:19). Would it be permitted to make a toilet for the high priest from this money?" And I did not respond to him. He said to me: "Thus was I taught by Yeshu ha-notsri: 'For the hire of a harlot has she gathered them and to the hire of a harlot shall they return' (Micah 1:7), they came from a place of filth, let them go to a place of filth". (Jaffé 2013, p. 444, Schwartz & Tomson 2012, pp. 11–12) Jaffé, Dan (July 2013). "Arrested by Minuth: The Jewish-Christians as represented in Talmudic Aggadah". Revue Biblique. 120 (3): 441–458. JSTOR 44092222. Schwartz, Joshua; Tomson, Peter J. (2012). "When Rabbi Eliezer was arrested for heresy". Jewish Studies, an Internet Journal. 10: 1–37.
The reference is to a disciple of "Yeshu ha-notsri" (Jesus the Nazarene) occurs only in the Bavli version, at Avodah Zarah 16b-17a (Jaffé 2013, pp. 441–458, 442–444). Jaffé, Dan (July 2013). "Arrested by Minuth: The Jewish-Christians as represented in Talmudic Aggadah". Revue Biblique. 120 (3): 441–458. JSTOR 44092222.
Tarphon stated he would burn Christian books containing the name of God even if the effort cost him the lives of his children. (Goodenough 1968, p. 91, Boyarin 2010, p. 57)The context is the stringent rules governing the observance of rest on the Sabbath in Tractate Sabbath. An exception was allowed for cases where sacred books were at risk of burning. In the Tosefta (Shabbat 13:5) Rabbi Tarphon made an exception to this exception by affirming he would let the Gospels(gilyonim) and books of the minim be consumed in a conflagration, even if they contained the name of the tetragrammaton, and it meant risking his son's life. F. E. Peters cites this as evidence Jews and Christians still worshipped together (Peters 2007, p. 182). Shaye J.D. Cohen regards these statements, including similar s similar outburst by Rabbi Yishmael, as rhetorical outbursts, and not proof for a practice of burning Christian books (Cohen 1984, p. 42,n.42). Goodenough, E. R. (1968) [First published 1923]. The Theology of Justin Martyr. Jena: de:Verlag Frommannsche Buchhandlung. ISBN 978-5-873-92742-5. Boyarin, Daniel (2010). Border Lines: The Partition of Judaeo-Christianity. University of Pennsylvania Press. ISBN 978-0-812-20384-4. Peters, F. E. (2007). The Voice, the Word, the Books: The Sacred Scripture of the Jews, Christians, and Muslims. Princeton University Press. ISBN 978-0-691-13112-2. Cohen, Shaye J. D. (1984). "The Significance of Yavneh: Pharisees, Rabbis, and the End of Jewish Sectarianism". Hebrew Union College Annual. 55: 27–53. JSTOR 23507609.
μηδὲ εἰς κοινωνίαν λόγων ἐλθεῖν. Justin,Dialogue, xxxviii 1. Krauss glosses over this as "avoid polemics" (Krauss 1892, p. 128, n.7.). This rabbinical command is at Avodah Zarah 27^b (Barnard 1964, p. 401) Krauss, Samuel (October 1892). "The Jews in the Works of the Church Fathers". The Jewish Quarterly Review. 5 (1): 122–157. doi:10.2307/1449915. JSTOR 1449915. Barnard, L. W. (October 1964). "The Old Testament and Judaism in the Writings of Justin Martyr". Vetus Testamentum. 14 (4): 395–406. doi:10.2307/1516793. JSTOR 1516793.
The seven passages are Dial.,16,93,95,96,108,123,133. The two regarding synagogue cursing are 16 and 96.Kimelman's count differs from that of William Horbury writing two years later."Justin Martyr mentions nine times that Jews cursed Christ and/or those who believe in him. Of these, five make no mention of the synagogue (93,95,108,123,133), only one (137) mentions it in the context of prayers."(Kimelman 1981, p. 235, Barnard 1964, p. 400) Kimelman, Reuven (1981). "Birkat Ha-Minim and the Lack of Evidence for an Anti-Christian Jewish Prayer in Late Antiquity". In Sanders, E. P.; Baumgarten, Albert I. (eds.). Jewish and Christian Self-Definition. Vol. 2. Fortress Press. pp. 226–244, 391–403. ISBN 978-0-8006-0660-2. Barnard, L. W. (October 1964). "The Old Testament and Judaism in the Writings of Justin Martyr". Vetus Testamentum. 14 (4): 395–406. doi:10.2307/1516793. JSTOR 1516793.
De insolentia Iudaeorumiv (Horbury 1982, p. 29). Horbury, William (April 1982). "The Benediction of the "Minim" and Early Jewish-Christian Controversy". The Journal of Theological Studies. 33 (1): 19–61. doi:10.1093/jts/XXXIII.1.19. JSTOR 23957556.
The curse is notable for its absence from the massive compendium by the Dominican Arabist and Hebraist Raimundo Martí entitled Pugio Fidei ("The Dagger of Faith" ca.1270) a landmark in Jewish-Christian polemics Fidora 2012, p. 373, which otherwise contains ample excerpts from the Talmud and later rabbinical works Langer 2011, p. 88. Fidora, Alexander (2012). "Ramon Martì in context: The Influence of the "Pugio Fidei" on Ramon Llull, Arnau de Vilanova and Francesc Eiximenis". Recherches de théologie et philosophie médiévales. 79 (2): 373–397. JSTOR 26485486. Langer, Ruth (2011). Cursing the Christians?: A History of the Birkat HaMinim. Oxford University Press. ISBN 978-0-199-78317-5.
For example, Abraham Saba's Pentateuch commentary, the Ṣeror ha-Mor(Bundle of Myrrh) interpreted Deuteronomy32:17 as a reference to Christians and their priests as shedim (demons) (Francesconi 2012, p. 144). Francesconi, Federica (May 2012). ""This passage can also be read differently...: " How Jews and Christians censored Hebrew texts in early modern Modena". Jewish History. 26 (1/2): 139–160. doi:10.1007/s10835-012-9147-5. JSTOR 23352430. S2CID 153850922.
"Any mention of the term 'avodah zarah' [idolatry], unless it refers explicitly to idolatry practiced in the past, should be replaced by aku'm), that is, worshippers of celestial bodies... Any mention of the word selamim [idols] should be followed by the words shel 'aku'm [of worshippers of celestial bodies]. ... When the word goy, appears, if it may be understood as implying slander, insult or vilification of the Gentile, the word should be erased and replaced by aku'm." (Francesconi 2012, pp. 149–150) Francesconi, Federica (May 2012). ""This passage can also be read differently...: " How Jews and Christians censored Hebrew texts in early modern Modena". Jewish History. 26 (1/2): 139–160. doi:10.1007/s10835-012-9147-5. JSTOR 23352430. S2CID 153850922.
As for example in Pope Francis's Evangelii Gaudium (Farrell 2016, pp. 67–72, 71–72). Farrell, Brian (February 2016). "Our Fathers in the Faith – Nostra Aetate: Fiftieth Anniversary". The Furrow. 67 (2): 67–72. JSTOR 24636051.
Instone-Brewer 2003, p. 27. Instone-Brewer, David (April 2003). "The Eighteen Benedictions and the Minim before 70 C.E". The Journal of Theological Studies. 54 (1): 25–55. doi:10.1093/jts/54.1.25. JSTOR 23968967.
Ehrlich & Langer 2005, p. 64. Ehrlich, Uri; Langer, Ruth (2005). "The Earliest Texts of the Birkat Hamanim". Hebrew Union College Annual. 76: 63–112. ISBN 978-9-004-17150-3. JSTOR 23508929.
Instone-Brewer 2003, p. 31,n.16. Instone-Brewer, David (April 2003). "The Eighteen Benedictions and the Minim before 70 C.E". The Journal of Theological Studies. 54 (1): 25–55. doi:10.1093/jts/54.1.25. JSTOR 23968967.
Instone-Brewer 2003, p. 25. Instone-Brewer, David (April 2003). "The Eighteen Benedictions and the Minim before 70 C.E". The Journal of Theological Studies. 54 (1): 25–55. doi:10.1093/jts/54.1.25. JSTOR 23968967.
Cohen 1984, p. 28. Cohen, Shaye J. D. (1984). "The Significance of Yavneh: Pharisees, Rabbis, and the End of Jewish Sectarianism". Hebrew Union College Annual. 55: 27–53. JSTOR 23507609.
Instone-Brewer 2003, pp. 27, 38–39. Instone-Brewer, David (April 2003). "The Eighteen Benedictions and the Minim before 70 C.E". The Journal of Theological Studies. 54 (1): 25–55. doi:10.1093/jts/54.1.25. JSTOR 23968967.
Cohen 1984, p. 49. Cohen, Shaye J. D. (1984). "The Significance of Yavneh: Pharisees, Rabbis, and the End of Jewish Sectarianism". Hebrew Union College Annual. 55: 27–53. JSTOR 23507609.
Jaffé 2013, p. 443. Jaffé, Dan (July 2013). "Arrested by Minuth: The Jewish-Christians as represented in Talmudic Aggadah". Revue Biblique. 120 (3): 441–458. JSTOR 44092222.
Krauss 1892, pp. 123–134. Krauss, Samuel (October 1892). "The Jews in the Works of the Church Fathers". The Jewish Quarterly Review. 5 (1): 122–157. doi:10.2307/1449915. JSTOR 1449915.
Barnard 1964, pp. 395, and n.2. Barnard, L. W. (October 1964). "The Old Testament and Judaism in the Writings of Justin Martyr". Vetus Testamentum. 14 (4): 395–406. doi:10.2307/1516793. JSTOR 1516793.
Krauss 1892, pp. 125–125. Krauss, Samuel (October 1892). "The Jews in the Works of the Church Fathers". The Jewish Quarterly Review. 5 (1): 122–157. doi:10.2307/1449915. JSTOR 1449915.
Barnard 1964, pp. 396, 398, 400. Barnard, L. W. (October 1964). "The Old Testament and Judaism in the Writings of Justin Martyr". Vetus Testamentum. 14 (4): 395–406. doi:10.2307/1516793. JSTOR 1516793.
Krauss 1892, pp. 127–128, 130. Krauss, Samuel (October 1892). "The Jews in the Works of the Church Fathers". The Jewish Quarterly Review. 5 (1): 122–157. doi:10.2307/1449915. JSTOR 1449915.
Horbury 1982, pp. 19, 24. Horbury, William (April 1982). "The Benediction of the "Minim" and Early Jewish-Christian Controversy". The Journal of Theological Studies. 33 (1): 19–61. doi:10.1093/jts/XXXIII.1.19. JSTOR 23957556.
Barnard 1964, p. 400, n.3. Barnard, L. W. (October 1964). "The Old Testament and Judaism in the Writings of Justin Martyr". Vetus Testamentum. 14 (4): 395–406. doi:10.2307/1516793. JSTOR 1516793.
Horbury 1982, p. 24. Horbury, William (April 1982). "The Benediction of the "Minim" and Early Jewish-Christian Controversy". The Journal of Theological Studies. 33 (1): 19–61. doi:10.1093/jts/XXXIII.1.19. JSTOR 23957556.
Horbury 1982, pp. 24–25. Horbury, William (April 1982). "The Benediction of the "Minim" and Early Jewish-Christian Controversy". The Journal of Theological Studies. 33 (1): 19–61. doi:10.1093/jts/XXXIII.1.19. JSTOR 23957556.
Krauss 1892, p. 131. Krauss, Samuel (October 1892). "The Jews in the Works of the Church Fathers". The Jewish Quarterly Review. 5 (1): 122–157. doi:10.2307/1449915. JSTOR 1449915.
Horbury 1982, p. 25. Horbury, William (April 1982). "The Benediction of the "Minim" and Early Jewish-Christian Controversy". The Journal of Theological Studies. 33 (1): 19–61. doi:10.1093/jts/XXXIII.1.19. JSTOR 23957556.
Horbury 1982, p. 29. Horbury, William (April 1982). "The Benediction of the "Minim" and Early Jewish-Christian Controversy". The Journal of Theological Studies. 33 (1): 19–61. doi:10.1093/jts/XXXIII.1.19. JSTOR 23957556.
Francesconi 2012, p. 139. Francesconi, Federica (May 2012). ""This passage can also be read differently...: " How Jews and Christians censored Hebrew texts in early modern Modena". Jewish History. 26 (1/2): 139–160. doi:10.1007/s10835-012-9147-5. JSTOR 23352430. S2CID 153850922.
Echeverria 2017, pp. 93–142. Echeverria, Eduardo (2017). "The Salvation of non-Christians? Reflections on Vatican II's Gaudium et Spes 22, Lumen Gentium 16, Gerald O'Collins, S.J. and St. John Paul II". Angelicum. 94 (1): 93–142. JSTOR 26392619.
Ben Johanan 2016, pp. 76, 81, 90, 91, 92. Ben Johanan, Karma (Winter 2016). "Wreaking Judgment on Mount Esau: Christianity in R. Kook's Thought". The Jewish Quarterly Review. 106 (1): 76–100. doi:10.1353/jqr.2016.0004. JSTOR jewiquarrevi.106.1.76. S2CID 170926041.

semanticscholar.org

api.semanticscholar.org

Though the existence of Jewish Gnostics has itself been questioned (Marcus 2009, pp. 535–536, and n.59). Marcus, Joel (October 2009). "Birkat Ha-Minim Revisited". New Testament Studies. 55 (4): 523–551. doi:10.1017/S0028688509990063. S2CID 170501390.
The key verb here is letaken (לתקן) which can mean to "ordain" or "to repair", so that contextually it could mean either that the benediction was invented at Yavne or revised on that occasion. The latter nuance would suggest that some form of this prayer predated the destruction of the Temple (Marcus 2009, p. 540). Marcus, Joel (October 2009). "Birkat Ha-Minim Revisited". New Testament Studies. 55 (4): 523–551. doi:10.1017/S0028688509990063. S2CID 170501390.
For example, Abraham Saba's Pentateuch commentary, the Ṣeror ha-Mor(Bundle of Myrrh) interpreted Deuteronomy32:17 as a reference to Christians and their priests as shedim (demons) (Francesconi 2012, p. 144). Francesconi, Federica (May 2012). ""This passage can also be read differently...: " How Jews and Christians censored Hebrew texts in early modern Modena". Jewish History. 26 (1/2): 139–160. doi:10.1007/s10835-012-9147-5. JSTOR 23352430. S2CID 153850922.
"Any mention of the term 'avodah zarah' [idolatry], unless it refers explicitly to idolatry practiced in the past, should be replaced by aku'm), that is, worshippers of celestial bodies... Any mention of the word selamim [idols] should be followed by the words shel 'aku'm [of worshippers of celestial bodies]. ... When the word goy, appears, if it may be understood as implying slander, insult or vilification of the Gentile, the word should be erased and replaced by aku'm." (Francesconi 2012, pp. 149–150) Francesconi, Federica (May 2012). ""This passage can also be read differently...: " How Jews and Christians censored Hebrew texts in early modern Modena". Jewish History. 26 (1/2): 139–160. doi:10.1007/s10835-012-9147-5. JSTOR 23352430. S2CID 153850922.
Marcus 2009, p. 523. Marcus, Joel (October 2009). "Birkat Ha-Minim Revisited". New Testament Studies. 55 (4): 523–551. doi:10.1017/S0028688509990063. S2CID 170501390.
Marcus 2009, p. 524. Marcus, Joel (October 2009). "Birkat Ha-Minim Revisited". New Testament Studies. 55 (4): 523–551. doi:10.1017/S0028688509990063. S2CID 170501390.
Marcus 2009, p. 526. Marcus, Joel (October 2009). "Birkat Ha-Minim Revisited". New Testament Studies. 55 (4): 523–551. doi:10.1017/S0028688509990063. S2CID 170501390.
Marcus 2009, pp. 526, 533. Marcus, Joel (October 2009). "Birkat Ha-Minim Revisited". New Testament Studies. 55 (4): 523–551. doi:10.1017/S0028688509990063. S2CID 170501390.
Rosen-Zvi 2017, pp. 170–171. Rosen-Zvi, Ishay (2017). "Pauline Traditions and the Rabbis: Three Case Studies". Harvard Theological Review. 110 (2): 169–194. doi:10.1017/S0017816017000037. S2CID 164418073.
Francesconi 2012, p. 139. Francesconi, Federica (May 2012). ""This passage can also be read differently...: " How Jews and Christians censored Hebrew texts in early modern Modena". Jewish History. 26 (1/2): 139–160. doi:10.1007/s10835-012-9147-5. JSTOR 23352430. S2CID 153850922.
Gregerman 2018, pp. 36–59, 38. Gregerman, Adam (2018). "Superiority without Supersessionism: Walter Kasper, The Gifts and the Calling of God Are Irrevocable, and God's Covenant with the Jews" (PDF). Theological Studies. 79 (1): 36–59. doi:10.1177/0040563917744652. S2CID 172064933.
Ben Johanan 2016, pp. 76, 81, 90, 91, 92. Ben Johanan, Karma (Winter 2016). "Wreaking Judgment on Mount Esau: Christianity in R. Kook's Thought". The Jewish Quarterly Review. 106 (1): 76–100. doi:10.1353/jqr.2016.0004. JSTOR jewiquarrevi.106.1.76. S2CID 170926041.

sju.edu

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Gregerman 2018, pp. 36–59, 38. Gregerman, Adam (2018). "Superiority without Supersessionism: Walter Kasper, The Gifts and the Calling of God Are Irrevocable, and God's Covenant with the Jews" (PDF). Theological Studies. 79 (1): 36–59. doi:10.1177/0040563917744652. S2CID 172064933.

wikipedia.org

de.wikipedia.org

Tarphon stated he would burn Christian books containing the name of God even if the effort cost him the lives of his children. (Goodenough 1968, p. 91, Boyarin 2010, p. 57)The context is the stringent rules governing the observance of rest on the Sabbath in Tractate Sabbath. An exception was allowed for cases where sacred books were at risk of burning. In the Tosefta (Shabbat 13:5) Rabbi Tarphon made an exception to this exception by affirming he would let the Gospels(gilyonim) and books of the minim be consumed in a conflagration, even if they contained the name of the tetragrammaton, and it meant risking his son's life. F. E. Peters cites this as evidence Jews and Christians still worshipped together (Peters 2007, p. 182). Shaye J.D. Cohen regards these statements, including similar s similar outburst by Rabbi Yishmael, as rhetorical outbursts, and not proof for a practice of burning Christian books (Cohen 1984, p. 42,n.42). Goodenough, E. R. (1968) [First published 1923]. The Theology of Justin Martyr. Jena: de:Verlag Frommannsche Buchhandlung. ISBN 978-5-873-92742-5. Boyarin, Daniel (2010). Border Lines: The Partition of Judaeo-Christianity. University of Pennsylvania Press. ISBN 978-0-812-20384-4. Peters, F. E. (2007). The Voice, the Word, the Books: The Sacred Scripture of the Jews, Christians, and Muslims. Princeton University Press. ISBN 978-0-691-13112-2. Cohen, Shaye J. D. (1984). "The Significance of Yavneh: Pharisees, Rabbis, and the End of Jewish Sectarianism". Hebrew Union College Annual. 55: 27–53. JSTOR 23507609.
Goodenough 1968, pp. 91–92. Goodenough, E. R. (1968) [First published 1923]. The Theology of Justin Martyr. Jena: de:Verlag Frommannsche Buchhandlung. ISBN 978-5-873-92742-5.