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For example, the Maharal of Prague wrote on this story in his book Netzach Yisrael. His version has some variants to our edition of the Talmud, most notably that in his version the Jesus mentioned in Gittin is not called "Jesus" but "Hahu Gavra", "that man", which is a long-in-use Jewish term for the famous Jesus. This is likely the result of censorship - the Church sought to censor all mentions of Jesus in the Talmud, on the basis of anti-Christian polemics. The result would be editing references to Jesus or even completely editing out whole portions of the Talmud.

¹ So in MS. Vatican 130. Other textual witnesses in the Genizah website are either too badly preserved, simply have "ישו" or were censored and have "ההוא גברא" (that man) instead.

For example, the Maharal of Prague wrote on this story in his book Netzach Yisrael. His version has some variants to our edition of the Talmud, most notably that in his version the Jesus mentioned in Gittin is not called "Jesus" but "Hahu Gavra", "that man", which is a long-in-use Jewish term for the famous Jesus. This is likely the result of censorship - the Church sought to censor all mentions of Jesus in the Talmud, on the basis of anti-Christian polemics. The result would be editing references to Jesus or even completely editing out whole portions of the Talmud.

¹ So in MS. Vatican 130. Other textual witnesses in the Genizah website are either too badly preserved, simply have "ישו" or were censored and have "ההוא גברא" (that man) instead.

"Onkelos then went and raised Jesus [the Nazarene]¹ from the grave through necromancy. Onkelos said to him: Who is most important in that world where you are now? Jesus said to him: The Jewish people. Onkelos asked him: Should I then attach myself to them in this world? Jesus said to him: Their welfare you shall seek, their misfortune you shall not seek, for anyone who touches them is regarded as if he were touching the apple of his eye (see Zechariah 2:12). Onkelos said to him: What is the punishment of that man, a euphemism for Jesus himself, in the next world? Jesus said to him: He is punished with boiling excrement. As the Master said: Anyone who mocks the words of the Sages will be sentenced to boiling excrement. And this was his sin, as he mocked the words of the Sages. The Gemara comments: Come and see the difference between the sinners of Israel and the prophets of the nations of the world. As Balaam, who was a prophet, wished Israel harm, whereas Jesus the Nazarene, who was a Jewish sinner, sought their well-being."

"...from the outset, before the accused is convicted, he does not go out. The Gemara raises a difficulty: But isn’t it taught in a baraita: On Passover Eve they hung the corpse of Jesus [the Nazarene]¹ after they killed him by way of stoning. And a crier went out before him for forty days, publicly proclaiming: Jesus [the Nazarene]¹ is going out to be stoned because he practiced sorcery, incited people to idol worship, and led the Jewish people astray. Anyone who knows of a reason to acquit him should come forward and teach it on his behalf. And the court did not find a reason to acquit him, and so they stoned him and hung his corpse on Passover eve."

¹ It was the translator's decision to call this man "the Nazarene", as this doesn't actually appear in the text. It just says "ישו" - Yeshu/Jesus.

"Onkelos then went and raised Jesus the Nazarene¹ from the grave through necromancy. Onkelos said to him: Who is most important in that world where you are now? Jesus said to him: The Jewish people. Onkelos asked him: Should I then attach myself to them in this world? Jesus said to him: Their welfare you shall seek, their misfortune you shall not seek, for anyone who touches them is regarded as if he were touching the apple of his eye (see Zechariah 2:12). Onkelos said to him: What is the punishment of that man, a euphemism for Jesus himself, in the next world? Jesus said to him: He is punished with boiling excrement. As the Master said: Anyone who mocks the words of the Sages will be sentenced to boiling excrement. And this was his sin, as he mocked the words of the Sages. The Gemara comments: Come and see the difference between the sinners of Israel and the prophets of the nations of the world. As Balaam, who was a prophet, wished Israel harm, whereas Jesus the Nazarene, who was a Jewish sinner, sought their well-being."

"...from the outset, before the accused is convicted, he does not go out. The Gemara raises a difficulty: But isn’t it taught in a baraita: On Passover Eve they hung the corpse of Jesus the Nazarene² after they killed him by way of stoning. And a crier went out before him for forty days, publicly proclaiming: Jesus [the Nazarene]¹ is going out to be stoned because he practiced sorcery, incited people to idol worship, and led the Jewish people astray. Anyone who knows of a reason to acquit him should come forward and teach it on his behalf. And the court did not find a reason to acquit him, and so they stoned him and hung his corpse on Passover eve."

¹ So in MS. Vatican 130. Other textual witnesses in the Genizah website are either too badly preserved, simply have "ישו" or were censored and have "ההוא גברא" (that man) instead.

² So in MSS. Munich 95, Harav Herzog, Florence 8-9 and Karlsruhe Reuchlin 2.

As you can see, there is indeed a story in the Talmud about a man called Jesus being burned in excrement. However, there are multiple stories in the Talmud in which a man called "Jesus" is mentioned, and not all stories perfectly line up together, and also not necessarily with the figure known as "the historical Jesus" (that they don't fit with the NT is of less consequence to Judaism). As such, there are those that believe that none of these stories refer to the same Jesus, like Rabbi Gil Student in the link that @TurkHill brought, or only some of them. There are those that disagree, however, and say that at least some of the stories refer to the same Jesus, and perhaps even all of the stories can be connected together.

"...from the outset, before the accused is convicted, he does not go out. The Gemara raises a difficulty: But isn’t it taught in a baraita: On Passover Eve they hung the corpse of Jesus [the Nazarene]¹ after they killed him by way of stoning. And a crier went out before him for forty days, publicly proclaiming: Jesus the Nazarene is going out to be stoned because he practiced sorcery, incited people to idol worship, and led the Jewish people astray. Anyone who knows of a reason to acquit him should come forward and teach it on his behalf. And the court did not find a reason to acquit him, and so they stoned him and hung his corpse on Passover eve."

Some have speculated parallels between these five and characters in the NT. Mattai is of course similar to Matthew. Netzer is similar to Nazarene (especially in Hebrew where they have the same root letters - נצר (Netzer)). Nakai might be similar to Nicodemus.

But like with the story in Gittin, there are those that disagree with this interpretation. They may say that this might be a figurative tale in the Talmud, or perhaps it tells of another such sectarian with the same name, or perhaps by the time the Talmud was written, the name "Jesus" was a generic name for "bad man", that Mary Magdalene wasn't even Jesus's mother, and so forth.

To conclude, the Talmud is vague in these stories. Whether on purpose or not - we can't be sure. Who these stories refer to - that's open to debate, much like how it's being debated to this day how much of the NT is believable (in particular considering contradictions between the Gospels).

As you can see, there is indeed a story in the Talmud about a man called Jesus being burned in excrement. However, there are multiple stories in the Talmud in which a man called "Jesus" is mentioned, and not all stories perfectly line up together, and also not necessarily with the figure known as "the historical Jesus" (that they don't fit with the NT is of less consequence to Judaism). As such, there are those that believe that none of these stories refer to the same Jesus, like Rabbi Gil Student in the link that @TurkHill brought, or only a couple of them. There are those that disagree, however, and say that at least some of the stories refer to the same Jesus, and perhaps even all of the stories can be connected together.

"...from the outset, before the accused is convicted, he does not go out. The Gemara raises a difficulty: But isn’t it taught in a baraita: On Passover Eve they hung the corpse of Jesus [the Nazarene]¹ after they killed him by way of stoning. And a crier went out before him for forty days, publicly proclaiming: Jesus [the Nazarene]¹ is going out to be stoned because he practiced sorcery, incited people to idol worship, and led the Jewish people astray. Anyone who knows of a reason to acquit him should come forward and teach it on his behalf. And the court did not find a reason to acquit him, and so they stoned him and hung his corpse on Passover eve."

Some have speculated parallels between these five and characters in the NT. Mattai is of course similar to Matthew. Netzer is similar to Nazarene (especially in Hebrew where they have the same root letters - נצר (Netzer)). Nakai might be Nicodemus. Buni might be Barnabas. Toda might be Thaddeus.

But like with the story in Gittin, there are those that disagree with this interpretation. They may say that this might be a figurative tale in the Talmud, or perhaps it tells of another such sectarian with the same name, or perhaps by the time the Talmud was written, the name "Jesus" was a generic name for "bad man", or that Mary Magdalene wasn't even Jesus's mother, and so forth.

To conclude, the Talmud is vague in these stories. Whether on purpose or not - we can't be sure. Who these stories refer to - that's open to debate, much like how it's being debated to this day how much of the NT is reliable (in particular considering contradictions between the Gospels).