During this time, he composed his acclaimed commentary on the Mishnah in the years 1166 – 1168.

There are those who attribute Sifra diTzni ` uta to the patriach Yaakov ; however, Rabbi Eliezer Tzvi of Kamarno in his book Zohar Chai wrote, " Sifra diTzni ` uta was composed by Rashbi ... and he arranged from baraitas which were transmitted to Tannaim from mount Sinai from the days of Moshe, similar to the way Rabeinu HaKadosh arranged the six orders of Mishnah from that which was repeated from before.

Shiqmona is mentioned once in the Mishnah ( composed c. 200 CE ) for the wild fruits that grow around it.

This is seen in his work known as the Mishnah Torah, in the Guide for the Perplexed, and in the various shorter writings he composed.

The Aruch HaShulchan is often quoted alongside the Mishnah Berurah, a work partially composed earlier by Rabbi Yisrael Meir Kagan ( the Chafetz Chaim ).

Elements of the Oral Torah were committed to writing and edited by Judah HaNasi in the Mishnah in 200 CE ; much more of the Oral Torah were committed to writing in the Babylonian and Jerusalem Talmuds, which were edited around 600 CE and 450 CE, respectively.

According to the Mishnah and Tosefta, in the Maccabean, Herodian, and Mishnaic periods, new months were determined by the sighting of a new crescent, with two eye witnesses required to testify to the Sanhedrin to having seen the new lunar crescent at sunset.

Within Talmudic literature, Jewish law is divided into the six orders of the Mishnah, which are categories by proximate subject matter: Zeraim (" Seeds ") for agricultural laws and prayer, Moed (" Festival "), for the Sabbath and the Festivals, Nashim (" Women "), dealing primarily with marriage and divorce, Nezikin (" Damages "), for civil and criminal law, Kodashim (" Holy things "), for sacrifices and the dietary laws, and Tohorot (" Purities ") for ritual purity.

Kaf HaChaim on Orach Chayim and parts of Yoreh De ' ah, by the Sephardi sage Yaakov Chaim Sofer ( Baghdad and Jerusalem, 1870 – 1939 ) is similar in scope, authority and approach to the Mishnah Berurah.

However, as the persecutions of the Jews increased and the details were in danger of being forgotten, these oral laws were recorded by Rabbi Judah haNasi ( Judah the Prince ) in the Mishnah, redacted circa 200 CE.

Like the Sadducees who relied only on the Torah, some Jews in the 8th and 9th centuries rejected the authority and divine inspiration of the oral law as recorded in the Mishnah ( and developed by later rabbis in the two Talmuds ), relying instead only upon the Tanakh.

For example, the Mishnah mentions that the Shema need not be said in Hebrew A list of prayers that must be said in Hebrew is given in the Mishna, and among these only the Priestly Blessing is in use today, as the others are prayers that are to be said only in a Temple in Jerusalem, by a priest, or by a reigning King.

The Mishnah refers to four signs provided by the sages.

The Torah's commandment to love God " with all your heart, with all your soul and with all your might " ( Deuteronomy 6: 5 ) is taken by the Mishnah ( a central text of the Jewish oral law ) to refer to good deeds, willingness to sacrifice one's life rather than commit certain serious transgressions, willingness to sacrifice all of one's possessions, and being grateful to the Lord despite adversity ( tractate Berachoth 9: 5 ).

The Mishnah reflects debates between 1st century BCE and 2nd century CE by the group of rabbinic sages known as the Tannaim.

The Mishnah teaches the oral traditions by example, presenting actual cases being brought to judgment, usually along with the debate on the matter and the judgment that was given by a wise and notable rabbi based on the halacha, mitzvot, and spirit of the teaching (" Torah ") that guided his sentencing.

The Mishnah orders its content by subject matter, instead of by biblical context.

Rabbi is credited with publishing the Mishnah, though there have been a few edits since his time ( for example, those passages that cite him or his grandson, Rabbi Yehuda Nesi ' ah ; in addition, the Mishnah at the end of Tractate Sotah refers to the period after Rabbi's death, which could not have been written by Rabbi himself ).

One theory is that the present Mishnah was based on an earlier collection by Rabbi Meir.

But an alternative form, organized by subject matter instead of by biblical verse, became dominant by about the year 220 CE, when Rabbi Judah haNasi redacted the Mishnah.

By 220 CE, much of the Oral Law was edited together into the Mishnah, and published by Rabbi Judah haNasi.

Rashi had no sons and taught the Mishnah and Talmud to his daughters, until they knew it by heart as Jewish tradition teaches, they then transferred their knowledge of original Mishnah commentary to the Ashkenazi men of the next generation.

The matter is not so: For Rabbi Akiba was a great scholar of the sages of the Mishnah, and he was the assistant-warrior of the king Ben Coziba Simon bar Kokhba ...

The Mishnah has many sayings about the World to Come, for example, " Rabbi Yaakov said: This world is like a lobby before the World to Come ; prepare yourself in the lobby so that you may enter the banquet hall.

The Mishnah Berurah of Rabbi Yisroel Meir ha-Kohen, ( the " Chofetz Chaim ", Poland, 1838 – 1933 ) is a commentary on the " Orach Chayim " section of the Shulchan Aruch, discussing the application of each Halakha in light of all subsequent Acharonic decisions.

By the time of Rabbi Judah haNasi ( 200 CE ), after the destruction of Jerusalem, much of this material was edited together into the Mishnah.

Judah the Prince, (, Yehudah HaNasi ) or Judah I, also known as Rabbi or Rabbenu HaQadosh (, " our Master, the holy one "), was a 2nd-century CE rabbi and chief redactor and editor of the Mishnah.

Reuvein Margolies suggests that as the Mishnah was redacted after the Bar Kochba revolt, Rabbi Judah could not have included discussion of Hanukkah which commemorates the Jewish revolt against the Syrian-Greeks ( the Romans would not have tolerated this overt nationalism ).

This usually indicates that many sages taught so, or that Judah haNasi ( often called " Rabbi ") who redacted the Mishnah together with his academy / court ruled so.

It was for this reason that Rabbi chose to redact the Mishnah.

One must also note that in addition to redacting the Mishnah, Rabbi and his court also ruled on which opinions should be followed, though the rulings do not always appear in the text.

David Zvi Hoffman suggests that Mishnah Rishonah actually refers to texts from earlier Sages upon which Rabbi based his Mishnah.

There are also references to the " Mishnah of Rabbi Akiva ", though this may simply mean his teachings in general.

It is possible that Rabbi Akiva and Rabbi Meir established the divisions and order of subjects in the Mishnah, but this would make them the authors of a school curriculum rather than of a book.

Authorities are divided on whether Rabbi recorded the Mishnah in writing or established it as an oral text for memorisation.

That method takes the Mishnah of Judah ha-Nasi as a text or foundation, adding to it the other tannaitic traditions, and deriving from all of them the theoretical explanations and practical applications of the religious Law.

After many years of effort by a great number of tannaim, the oral tradition was written down around 200 CE by Rabbi Judah haNasi who took up the compilation of a nominally written version of the Oral Law, the Mishnah ( Hebrew: משנה ).

But an alternative form, organized by subject matter instead of by biblical verse, became dominant about the year 200 CE, when Rabbi Judah haNasi redacted the Mishnah ().

* Jewish Eretz Yisraeli scholar Judah ha-Nasi compiles tracts of the Mishnah, beginning the creation of Talmudic law.

After the Mishnah was published by Judah HaNasi ( c. 200 CE ), the work was studied exhaustively by generation after generation of rabbis in Babylonia and the Land of Israel.

The Mishnah is an authoritative codification of Pharisaic law, edited by Judah haNasi around 200 CE.

During this period rabbis finalized the canonization of the Tanakh, and in 200 Judah haNasi edited together Tannaitic judgements and traditions into the Mishna, considered by the rabbis to be the definitive expression of the Oral Torah ( although some of the sages mentioned in the Mishnah are Pharisees who lived prior to the destruction of the Second Temple, or prior to the Bar Kozeba Revolt, most of the sages mentioned lived after the revolt ).

The Mishnah along with the Jerusalem Talmud, ( the written discussions of generations of rabbis in the Land of Israel – primarily in the academies of Tiberias and Caesarea ), was probably compiled in Tiberias by Rabbi Judah haNasi in around 200 CE.

; 200: The Mishnah, the standardization of the Jewish oral law as it stands today, is redacted by Judah haNasi in Eretz Israel.

But at the same time it is fair to consider the Mishnah of Judah ha-Nasi ( called simply " the Mishnah ") as derived from the school of Akiva ; and the majority of halakic Midrashim now extant are also to be thus credited.

Johanan bar Nappaḥa ( 199 – 279 ) has left the following important note relative to the composition and editing of the Mishnah and other halakic works: " Our Mishnah comes directly from Rabbi Meir, the Tosefta from R. Nehemiah, the Sifra from R. Judah, and the Sifre from R. Simon ; but they all took Akiva for a model in their works and followed him " ( Sanh.

* Rabbi Judah haNasi ( Judah the Nasi ), known simply as " Rabbi ", who compiled the Mishnah