Regarding the anti-missionary video of Rabbi Yehoshua Zitron – Why was It Removed from

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In reaction to intensified missionary attempts, originally Rabbi Yehoshua Zitron’s anti-missionary video was posted at this site to fight fire with fire. Rabbi Zitron went on at length to show the inner contradictions and faults of various “New Testament” testimonies.
The video was removed based on the following idea. Just like some medicines are beneficial for sick people but not good for healthy people to take, videos that expose the faults and contradictions of the Christian “New Testament” are needed for those who have already been influenced by Christian Doctrines but for those who have not been exposed to “New Testament” propaganda testimonies, it is better to ignore them.

Just as Chava {Eve} would have been better off in the Garden of Eden by not even starting a conversation with the serpent, so too, the best practice for the simple Jew is just stay away at the outset.

There is a basic dispute of what were the facts 2000 years ago when discussing the issue of Christianity. Neither you or I were around at the time. relies on the Sabbath Observant, Torah scholars that were around at the time to tell us what were the real facts. Their conclusion was, remain loyal to traditional Judaism, do not join the new religion.

Facts About the J-Man

The uncensored edition of the Talmud tractate Sanhedrin 107b has the Jewish version of the history of the J-Man which is radically different than the Christian version.

The Soncino translation spells out the name of this controversial figure, but I am going to substitute that name with the name of J-Man because the J-Man has been transformed by many into idolatry.
Here is the Soncino translation:
What of R. Joshua b. Perahjah? — When King Jannai slew our Rabbis, R. Joshua b. Perahjah (and J-Man) fled to Alexandria of Egypt. On the resumption of peace, Simeon b. Shetach sent to him: ‘From me, (Jerusalem) the holy city, to thee, Alexandria of Egypt (my sister). My husband dwelleth within thee and I am desolate.’

He arose, went, and found himself in a certain inn, where great honour was shewn him. ‘How beautiful is this Acsania!’ (The word denotes both inn and innkeeper. R. Joshua used it in the first sense; the answer assumes the second to be meant.) Thereupon (J-Man) observed, ‘Rabbi, her eyes are narrow.’ ‘Wretch,’ he rebuked him, ‘dost thou thus engage thyself.’ He sounded four hundred trumpets and excommunicated him. He (J-Man) came before him many times pleading, ‘Receive me!’ But he would pay no heed to him. One day he (R. Joshua) was reciting the Shema’, when J-Man came before him. He intended to receive him and made a sign to him. He (J-Man) thinking that it was to repel him, went, put up a brick, and worshipped it. ‘Repent,’ said he (R. Joshua) to him. He replied, ‘I have thus learned from thee: He who sins and causes others to sin is not afforded the means of repentance.’ And a Master has said,
‘J-Man the Nazarene practised magic and led Israel astray.’ For a full discussion of this passage and attempted explanation of this anachronism making J-Man a contemporary of King Jannai (104-78 B.C.E.). v. Herford, op. cit. 51ff.
[The tradition of an early J-Man was also known to Epiphanius. Whether he derived this tradition from the Talmud or from an independent source is a moot point hotly contested by Klausner and Guttmann; v. MGWJ. 1931, 250ff. and 1933, 38. In any case there does not appear to be sufficient data available to account for this tradition.]

Rambam in his commentary on Ethics of the Fathers accepts that the J-Man was a disciple of Rabbi Yehoshua B. Perachia.

פירוש המשנה לרמב”ם מסכת אבות פרק בוהוי מתחמם כנגד אורן וכו’ – אין הוא ממאמרו אשר חינך בו, אלא ממה ששמעו מזולתו וסיפרו, ומפני זה לא נמנה בכלל מאמריו. והכוונה בזה הציווי, שהוא אומר לך: כאשר תתחבר לחכמים ובעלי המעלות – אל תנהג בחברתם קלות ראש ותרבה להתחטא עליהם, וגם אל יאוימו פניך עמהם, אלא תהיה חברתך להם שתתקרב עד מקום שיקרבוך, ותעמוד אצל הגבול שיגיעוך אליו, ולא תוסיף להתקרב אליהם יתר על מה שקרבוך, כדי שלא תתקלקל דעתם עליך, ותתהפך אהבתם לשנאה, ולא תגיעך מהם התועלת אשר תקווה אותה. והמשיל זה במי שיתחמם באש, שאם ישב בריחוק מה ממנה – יהנה מחומה, ויקבל תועלת מאורה, ואם יפקיר עצמו ויוסיף להתקרב – ייכווה, ותשוב לו התועלת לנזק, והוא ענין אומרו על צד המשל: “הוי מתחמם כנגד אורן שלחכמים, והוי זהיר מגחלתן”. אחר כך הוסיף להפחיד מזה, ואמר: אל תחשוב שאם יעקצוך בלשונותיהם תשוב ותפייסם בדברים ויתפייסו, כי הם לא יקבלו הלחש, כמו שלא יקבלו השרף, כמו שאמר: +תהלים נח ו+ “אשר לא ישמע לקול מלחשים”. ואתה תראה זה במעשה גחזי עם רבו, וישוע הנצרי עם יהושע בן פרחיה.
And so too Riaz in his commentary to tractate Sota Chapter 9 accepts that the J-Man was a disciple of Rabbi Yehoshua B. Perachia