The Pulling the Thread Podcast

Exploring the identity of Simon Peter, who maybe potentially synonymous with Simon Kepha in Toldo Yeshu, invites an investigation into the portrayal of his role, convictions, and contributions. This journey provides a distinct perspective on this significant New Testament figure through the lens of Jewish sources.

“All these new ordinances which Simeon Kepha taught them were really meant to separate these Nazarenes from the people of Israel…” – Toldot Yeshu

Within the intricate fabric of religious narratives, an intriguing strand emerges from an ancient Jewish account, suggesting that Simon Kepha, possibly synonymous with Simon Peter from the New Testament, played a deliberate and strategic role in the early Christian community. The Toldot Yeshu, an ancient Jewish text, paints a narrative where Simon Kepha’s integration into this community was not a random event but a calculated decision orchestrated by the rabbis, possibly predating 70 CE.

The Toldot Yeshu, an ancient Jewish text, casts a critical light on Simon Kepha, suggesting that he played a significant role in introducing new ordinances aimed at distancing the Nazarenes from the people of Israel. According to this source, these changes included discontinuing circumcision, altering the Sabbath day, and substituting Jewish holidays with Christian ones. The narrative portrays Simon Kepha as a strategic influencer, actively shaping the identity of the early Christian community. Some believe this was either Paul, Simon Magus, or Simon Peter.

In another passage from Toldot Yeshu, Simon Kepha is described as a “greatly learned man” who visited Antioch, which had become the “main city of the Nazarenes.” Claiming to be “the disciple of Yeshu…He sent me to show you the way,” emphasizing his mission to lead the Nazarenes along the correct path. As per the Toledoth Yeshu, Simon employed magical healings to establish himself as a “true disciple” and gain acceptance.

The narrative implies that Simon’s instructions contributed to the separation of the Nazarenes from traditional Jewish customs. This divergence is reflected in the Talmud, where Christians are denoted as Nazarenes. The Talmud portrays Paul as a central figure in the Nazarene sect, highlighting his influence in steering Pauline Christianity away from Judaism. The teachings of Simon, coupled with Paul’s leadership, are presented as pivotal factors in the significant deviation observed within the Nazarene community and the subsequent emergence of a distinct form of Christianity.

In an ancient Jewish tradition, it is suggested that Simon Kepha became associated with the early Christians under the guidance of the rabbis. Fearing the potential confusion arising from the similarities between early Christianity and Judaism, the rabbis are believed to have intentionally decided to incorporate Simon Kepha into the emerging Christian community. Their apprehension stemmed from the concern that the striking parallels between the two faiths might lead to the misconception that Christianity was merely an offshoot of Judaism.

According to this tradition, Simon Kepha’s involvement extended beyond mere integration into the early Christian community; it involved a strategic ascent through its ranks. The account implies that as Simon Kepha advanced, he would become instrumental in guiding the community towards the establishment of a unique belief system. This suggests a deliberate initiative to influence the developing identity of early Christianity, all the while emphasizing a deliberate separation from its Jewish origins.

While guiding the Christian community toward a distinct trajectory, the tradition asserts that Simon Kepha continued to observe Judaism. This dual aspect adds an intriguing layer to his character, depicting him as deeply entrenched in Jewish traditions while concurrently shaping the course of an emerging faith.

“If a Jew converts to Christianity, we refer to him with a derogatory nickname. For example if his name was Avraham, we call him Afram [from afar, dust], or something similar. We do this even to a tzaddik, if the Christians venerate him—like Shimon Kipah, who was a righteous man but the Christians approbated him—venerated him as one of their saints, and gave him the surname [Simon] Peter. Even though he was a righteous man [a tzaddik], the Jews gave him the nickname of Peter Chamor (“Firstling donkey,” a play on Exodus 13:13).” – Rabbi Yehuda HaChasid

Rabbi Yehuda HaChasid, a significant figure in the 12th century, contemplates the disparaging monikers bestowed upon Jews who embraced Christianity. He acknowledges the righteousness of individuals like Shimon Kepha but highlights the adverse associations linked to their veneration by Christians.

Rabbeinu Tam, the grandson of Rashi, presents a captivating midrash that extols the virtues of Simon Kepha in his Otzar HaMidrashim. This midrash paints Simon Kepha as a leader among poets, endowed with significant wisdom, and a creator of hymns called piyyutim for the benefit of Israel. Such a positive portrayal adds complexity to Peter’s character, diverging from the more critical perspectives found in other sources.

The tradition surrounding attributing prayers to Simon Kepha is evident in the discussions related to the Nishmat prayer. The authorship of the Nishmat prayer is traditionally linked to a figure named Simon Kepha, who may have been Peter. This prayer, renowned for its expressions of gratitude and divine acknowledgment, highlights Simon Kepha’s ongoing engagement with the spiritual and liturgical traditions of Judaism.

Despite attempts by scholars, including the esteemed Rashi, to challenge Peter’s potential authorship of Nishmat, the tradition endured. The verification of Peter’s authorship of Nishmat remains elusive, given the prayer’s ancient origins and the likelihood of its composition occurring over extended periods.

The ninth day of Tevet holds significance in rabbinic literature, marked by a fast, and its historical origin is surrounded by a certain degree of ambiguity. Megillat Ta’anit includes the fast without providing a specific rationale, prompting varied explanations from different rabbis. Some propose commemorations such as the anniversary of Ezra’s death or the day Esther entered the king’s palace.

The Shulchan Aruch addresses the ninth day of Tevet, with Rabbi Baruch Frankel Teomim attributing the fast to the death of Simon HaQalphos on that day. This figure is thought by some to be Simon Kepha. Rabbi Aaron of Worms references a document called Sefer Zacharonot, asserting Simon HaQalphoni’s death on the ninth of Tevet.

While some suggest he might be Simon son of Cleophas, identified by Eusebius as a bishop of Jerusalem from 63-107 CE, Toledot Yeshu clarifies that this is Simon Cephas, whom Gentiles refer to as Saint Peter. Rashi, following the Huldricus version of Toledot Yeshu, omits Simon HaQalphos and directly mentions the name Peter.

The depiction of Simon Peter in the Toldot Yeshu provides a distinctive outlook on the early amalgamation of Judaism and Christianity. It portrays Simon Peter not merely as a follower but as a strategic figure, methodically shaping the evolution of a unique Christian belief system.

Simon Kepha’s role in Jewish tradition is diverse, presenting narratives that depict him as a strategic influencer in the Nazarenes’ divergence from Judaism and as a figure marked by wisdom and literary contributions. The derogatory nicknames and the connection to fasting on the ninth of Tevet add intricate layers to the complexity of Simon Kepha’s involvement in the dynamic interplay between Judaism and early Christianity.

According to Toldot Yeshu, Peter was a false-believer in Yeshua and that he only pretended to be a “Christian” in order to save Israel from the anti-Semitism that was coming from the Church at the time. Therefore, he is declared a hero because he persuaded the Christians to leave the Jews alone and, in turn, preserved the Jews and Judaism.”