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Everyone knows the best way to see the stars is to go out into the countryside away from the city’s lights in the darkest spot you can find.
It’s the same with a sunrise. Find a place out in the quiet plains or mountains. Go out while it’s still dark and watch the first light spread slowly over the horizon transforming the grayscales of night into the full spectrum of colors through the clouds as the new day arrives.
So it is with the gospels. The best way to appreciate the emergence of Jesus of Nazareth from anonymity is to experience the darkness of the age just before sunrise. The gospels only give us the point of view of the disciples. When combined with the Talmud, when we use the views of the Pharisees to fill in the gaps in our knowledge, the landscape clears to see the event in a broader spectrum.
Living in the freedom of the world’s democracies, it’s hard for us to relate to them, so this book serves as a reminder that people have not always been free and safe.
The Talmud identifies for us the villains of those years: the disciples of the House of Shammai and the master himself who ruled the Sanhedrin during Jesus’ ministry. The Shekelim tractate gives a detailed description of the routines of the money changers and the collection of the shekel tax each year. Sources outside the gospels track the rise of legitimized terrorism behind the title “Zealots”. They introduce Pontius Pilate and his fondness for “gratuitous inhumanity”.
The Jewish laws also reveal that Jesus’ father Joseph died before his ministry began, a fact that goes unmentioned in the gospels.
There’s no better source than the Talmud for filling in the background of Jesus’ ministry. In some places, the Talmud actually gives more information than the gospels themselves.
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