Chullin 2:24 about Rabbi Eliezer and adds additional material. It tells that Jacob quoted Deuteronomy 23:19: "You shall not bring the fee of a whore or the price of a dog into the house of the Lord your God in fulfillment of any vow." Jacob says that he was taught this by Yeshu. Jacob then asked Eliezer whether it was permissible to use a whore's money to build a toilet for the high priest. When Rabbi Eliezer did not reply, Jacob quoted Micah 1:7, "For they were amassed from whores' fees and they shall become whores' fees again." This was the teaching that had pleased Rabbi Eliezer. Interpretation of Jacob being a Christian healer Modern scholars are divided on whether the earliest forms of the Talmud contains direct references to Christianity. On the one hand stand scholars such as Peter Schäfer who sees the Gemara as containing developed reaction to Christianity, on the other scholars such as Daniel J. Lasker who see references to Christianity in the Talmud as "embryonic". Likewise a similar spectrum exists regarding the references to Jesus in the Talmud from, on the one hand, scholars like Maier (1978) who sees insertions of the name "Yeshu" into the Talmud as later interpolations in Reaktion" to Christian "Provokation," and on the other those such as Joseph Klausner (1925) who argued that there were traces of the historical Jesus visible in Talmudic traditions. Related to these stories in the Talmud are those recounted by the pagan Celsus. During the Disputation of Paris, 1240, and Disputation of Barcelona 1263, references to Jesus in the Talmud became a pretext for Christian persecution and Jehiel ben Joseph in Paris, Nahmanides in Barcelona, defended the Jewish community from Christian inquisitors by denying that the "Yeshu" passages had anything to do with Christianity. Jacob ben Meir (1100-1171) and Jacob Emden (1697-1776) also took this position. In the censorship and self-censorship of the Talmud which followed Adin Steinsaltz notes that references to Christianity were censored out of the Talmud, even where the reference was not negative. Today scholars generally recognise some reference to Jesus in the Talmud but differ as to which texts are original. Recently, some scholars have argued that the references to Jesus in the Talmud provide a more complex view of early Rabbinic-Christian interactions. Whereas the Pharisees were one sect among several others in the Second Temple era, the Amoraim and Tannaim