The Babylonian Talmud (jan 1, 70 – dec 31, 200)

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---Sanhedrin 43a---
The Rabbis taught, Yeshu had five disciples: Mattai, Nakai, Buni, and Todah. They brought Mattai in, he said, "Shall Mattai be executed? Isn't it written, ‘When (māṯay) can I go and meet with God?’" They said to him, "Yes, Mattai shall be executed, for it is written, ‘When (māṯay) will he die and his name perish?’"

They brought Nakai in, he said, "Shall Nakai be executed? Isn't it written, ‘Do not kill the innocent (nāqī) and righteous’?" They said to him, ‘Yes, Nakai shall be executed, for it is written, ‘In the hiding places he kills the innocent (nāqī).’"

They brought Netzer in, he said, "Shall Netzer be executed? Isn't it written, ‘and a branch (nēṣer) shall grow out of his roots’?" They said to him, ‘Yes, Netzer shall be executed, for it is written, ‘But you are cast out of your tomb like a rejected branch (nēṣer).’"

They brought Buni in, he said, "Shall Buni be executed? Isn't it written, ‘Israel is my firstborn son (bənī)’?" They said to him, "Yes, Buni shall be executed, for it is written, ‘I will kill your firstborn son (bīnḵā).’"

They brought Todah in, he said, "Shall Todah be executed? Isn't it written, ‘A psalm of thanksgiving (tōḏā)’?" They said to him, "Yes, Todah shall be executed, for it is written, ‘The one who offers thanksgiving (tōḏā) as his sacrifice glorifies Me.’"

---Avodah Zarah, 27b---
(The Gemara) raises an objection: A person may not engage in dealings with heretics, and one may not be treated by them even in (cases of) life (-or-death matters).

(There was) an incident involving ben Dama, son of Rabbi Ishmael's sister, (in) which a snake bit him. Jacob of the village Sekhanya came to treat him, but Rabbi Ishmael did not let him. And (ben Dama) said to him: "Rabbi Ishmael, my brother, let him (treat me), and I will be healed by him. And I will cite a verse from the Torah (to prove) that this is permitted." But (ben Dama) did not manage to complete the statement before his soul departed, and he died.

Rabbi Yishmael recited with regard to him: "Fortunate are you, ben Dama, as your body is pure and your soul departed in purity, and you did not transgress the statement of your colleagues, who would state the verse: ‘And who breaks through a fence, a snake shall bite him.’"

---Avodah Zarah, 17a---
(Rabbi Eliezer) said to him: "Akiva, you have reminded me; once I was walking in the upper markets of Sepphoris, and I found a man of the students of Yeshu, and his name was Jacob, of the village Sekhanya. He said to me, "It is written in your Torah, ‘You shall not bring the fee of a prostitute...’ What is (the halakha), (is it permitted) to make, from (the fee of a prostitute) a bathroom for a High Priest?" And I said nothing to him.

He said to me, "Yeshu taught me that (it is indeed permitted, for it is written): ‘Since she gathered her gifts from the wages of prostitutes, as the wages of prostitutes they will again be used.’ (The coins) came from a place of filth, let them go towards a place of filth."

And I derived pleasure from the statement, and due to this, I was arrested for heresy...

---Sanhedrin 103a---
Alternatively, the phrase "no evil shall befall you" means that you will be frightened neither by bad dreams nor by evil thoughts. "Nor shall any plague come near your tent", that you will not have a child or student who overcooks his food in public, i.e., sins in public and causes others to sin, such as [Yeshu].

---Berakhot 17b---
"There is no breach", that our faction should not be like the faction of David, from which Ahitophel emerged. "And no going forth", that our faction should not be like the faction of Saul, from which Doeg the Edomite emerged. “And no outcry”; that our faction should not be like the faction of Elisha, from which Gehazi emerged. "In our open places", that we should not have a child or student who overcooks his food in public, as Yeshu (did).

---Sotah 47a, Sanhedrin 107---
It should always be (the) left (hand) to push (away), and (the) right (to) bring closeward. Not like Elisha who pushed Gehazi (away) with both hands, and not like Joshua ben Perachiah who pushed Yeshu, (one of) his students, with both hands...

When King Yannai was executing the Rabbis, Simeon ben Shetach was hidden by his sister (and) Rabbi Joshua ben Perachiah went (and) fled to Alexandria of Egypt. When peace was made, Simeon ben Shetach sent him (the following letter): "From me, Jerusalem the holy city, to you, Alexandria of Egypt, my sister. My husband dwells amongst you, and I am sitting lonely". (Joshua ben Perachiah) said "I learn from (the letter) that there is peace!"

When he came, (they) arrived at an inn. (The innkeeper) stood before him with exemplary honor, and accorded him great honors. (Joshua) sat and was praising them, (saying): "How beautiful this inn is!" Yeshu said to him, "My master, her eyes are narrow." [The Aramaic words for "inn" and "innkeeper" were the same] (Joshua) said to him "Wicked one, is this how you conduct yourself?!" He brought out four hundred shofarot and excommunicated him. Every day, (Yeshu) would come before him, but (Joshua) did not accept him.

One day (Joshua) was reciting the Shema, (Yeshu) came before him. He intended to welcome him (this time), so he signaled (Yeshu) with his hands (to wait). (Yeshu) thought he was rejecting him. (Yeshu) went and erected brickwork, and worshipped it (as an idol). (Joshua) said to him "Return thyself!" (Yeshu) said to him "This I learned from you: Anyone who sins and causes the masses to sin is not given the opportunity to repent!"

---Gittin 57a---
Onkelos the son of Callinicus, son of the sister of Titus, desired to convert himself (to Judaism)...

(Onkelos) went (and) he conjured Yeshu the Nazarene (from the grave). (Onkelos) said (to Yeshu), "Whom is of importance in that world?" (Yeshu) said (to him), "Israel." (Onkelos further queried) "Should I attach (myself) to them?" He (Yeshu) said; "Their welfare you shall seek, their misfortune you shall not seek, for anyone who touches them is regarded as if he were touching the apple of his eye".

(Onkelos) said to (Yeshu), "What is the punishment of that man (who seeks their misfortune)?" (Yeshu) said (to Onkelos), "boiling excrement". As the Master said: Anyone who mocks the words of the Sages will be sentenced to boiling excrement.

(As said in the Gemara:) Come see the difference between the sinners of Israel and the prophets of the nations of the world.

--- Sanhedrin 43a---
(The Mishna asserts) a crier goes out before (a man condemned to execution). Before him (i.e. when he is being led to execution), yes; but from the outset (i.e. before his conviction), no. But isn't it taught that on Passover Eve, they hanged Yeshu (after he was killed by stoning)? And a crier went out before him (for) forty days, (proclaiming): "Yeshu is to be stoned because he practiced sorcery, incited (idolatry), and lead the Jewish people astray. Anyone who knows (a reason to) acquit him should come (forward) and reveal it on his behalf!" And they did not find (a reason) to acquit him, and they hanged him on Passover Eve.

Ulla said, "And (how can) you understand? (Was) Yeshu worthy of a search to acquit him? He was an inciter, and the Merciful One states, ‘Neither shall you spare, neither shall you conceal him.’ But, Yeshu was different, as he was close with the government."

---Sanhedrin 67a---
And (the court) did the same to ben Stada of Lod, and they hanged him on Passover Eve.

(The Gemara asks, Why is he called) ben "Stada" (when) he was the son of Pandera? Rav Chisda says: "(Perhaps his mother's) husband (was named) Stada, (but his mother's) lover (was named) Pandera. (The Gemara challenges this, saying the) husband was Pappos ben Yehudah. Therefore, his mother (was) Stada. (The Gemara challenges this too, saying) his mother was Miriam, who braided women's hair. As they say in Pumbedita: This one strayed (səṭat dāʾ) from her husband.

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