Gittin 57a

[George]

Yehoshua ben Perachiah lived in the latter part of the second century CE. The Talmud teaches that Yeshu ha-Notsri was one of his disciples. That's about 100 to 150 years too early to be a reference to your Jesus.

I looked up Joshua ben Perachya and this is what I found:

https://en.wikipedia.org/wiki/Joshua_ben_Perachiah

Clip:  Further information: Jesus in the Talmud

In another tradition he is also the teacher of Yeshu (in some manuscripts of the Talmud), where he and Yeshu flee to Egypt. In other manuscripts his student is Judah ben Tabbai. The account as it appears in the Talmud is as follows:

What was the incident with R. Joshua b. Perahiah? — When King Jannaeus put the Rabbis to death, Simeon b. Shetah was hid by his sister, whilst R. Joshua b. Perahiah fled to Alexandria in Egypt. When there was peace, Simeon b. Shetah sent [this message to him]: 'From me, Jerusalem, the Holy city, to thee Alexandria in Egypt. O my sister, my husband25 dwelleth in thy midst and I abide desolate'. [R. Joshua] arose and came back and found himself in a certain inn where they paid him great respect. He said: 'How beautiful is this 'aksania'! Yeshu said to him, 'My master, her eyes are narrow!' He replied to him, 'Wicked person! Is it with such thoughts that thou occupiest thyself!' He sent forth four hundred horns and excommunicated him. [The disciple] came before him on many occasions, saying'Receive me'; but he refused to notice him. One day while [R. Joshua] was reciting the Shema', he came before him. His intention was to receive him and he made a sign to him with his hand, but the disciple thought he was repelling him. So he went and set up a brick and worshipped it. [R. Joshua] said to him, 'Repent'; but he answered him, 'Thus have I received from thee that whoever sinned and caused others to sin is deprived of the power of doing penitence'. A Master has said: The disciple practised magic and led Israel astray.[13]

Dunn (1992) considers this to be a story of Jesus from the late Amoraic period, which contains old polemical elements that were already current in New Testament times.[14] His story is parallel to that of Elisha and Gehazi.[15] Gustaf Dalman, Joachim Jeremias (1935, 1960),[16] and others[17] do not consider the Yeshu mentioned as Joshua's pupil to be Jesus.