This book examines Christian ethnographic writing about the Jews in early modern Europe, offering a systematic historical analysis of this literary genre and arguing its importance for better understanding both the period in general and Jewish-Christian relations in particular. The book focuses on nearly 80 texts from Western Europe (mostly Germany) that describe the customs and ceremonies of the contemporary Jews, containing both descriptions and illustrations of their subjects. Deutsch is one of the first scholars to study these unique writings in extensive detail. He examines books in which Christian authors describe Jewish life and provides new interpretations of Christian perceptions of Jews, Christian Hebraism, and the attention paid by the Hebraist to contemporary Jews and Judaism. Since many of the authors were converts, studying their books offers new insights into conversion during the period. Their work presents new perspectives the study of religion, developments in the field of anthropology and ethnography, and internal Christian debates that arose from the portrayal of Jewish life. Despite the lack of attention by modern scholars, some of these books were extremely popular in their time and represent one of the important ways by which Jews were perceived during the period. The key claim of the study is that, although almost all of the descriptions of Jewish customs are accurate, the authors chose to concentrate mainly on details that show the Jewish ceremonies as anti-Christian, superstitious, and ridiculous; these details also reveal the deviation of Judaism from the Biblical law. Deutsch suggests that these ethnographic descriptions are better defined as polemical ethnographies and argues that the texts, despite their polemical tendency, represent a shift from writing about Judaism as a religion to writing about Jews, and from a mode of writing based on stereotypes to one based on direct contact and observation.

The Jewish "Life of Jesus" or Toledot Yeshu provides one of the most extraordinary accounts of the beginnings of Christianity. The narrative describes Jesus as child born of adultery, a charlatan, and a false prophet who performed would-be miracles through the use of magic. Throughout the centuries, the story aroused the ire of anti-Jewish polemicists, delighted anti-clerical authors, and was viewed by Jewish scholars as a subject of embarrassment. Toledot Yeshu presents us with a formidable counter-history of the origins of Christianity. In the eighteenth century, Voltaire went so far as to proclaim that Toledot Yeshu, however extravagant, was perhaps more truthful than the Christian gospels. The object of this volume is to consider this narrative as an object of history, to question its transmission, reception and function within the various historical settings in which it circulated, and seek to understand its meaning for both Jews and non-Jews from antiquity to the modern era.

One of the most controversial books in history, Toledot Yeshu recounts the life story of Jesus from a negative and anti-Christian perspective. It ascribes to Jesus an illegitimate birth, a theft of the Ineffable Name of God, heretical activities, and, finally, a disgraceful death. Perhaps for centuries, the Toledot Yeshu circulated orally until it coalesced into various literary forms. Although the dates of these written compositions remain obscure, some early hints of a Jewish counter-history of Jesus can be found in the works of pagan and Christian authors of Late Antiquity, such as Celsus, Justin, and Tertullian. In the Middle Ages, the book became the object and tool of a most acrimonious controversy. Jews, Christians, and atheists - such as Ibn Shaprut, Luther, and Voltaire - quoted and commented on Toledot Yeshu, trying to disprove the beliefs of their opponents and revealing their own prejudices. Due to the offensive nature of the book, scholars have until recently paid little attention to Toledot Yeshu . In 2007, Peter Schafer launched a project at Princeton University to prepare a scholarly edition with translation and commentary based on all the available manuscripts (about 150). Along with this project, Peter Schafer, Michael Meerson, and Yaacov Deutsch organized an international conference, attended by the leading scholars of the subject, to discuss the present state of research. The conference contributions, published in this volume, mark a new stage in Toledot Yeshu research.