By the time of the redaction of the Mishnah, Rosh Hashanah 1: 1 ( c. 200 CE ), jurists had identified four new-year dates:

Moses also appears in other religious texts such as the Mishnah ( c. 200 AD ), Midrash ( AD 200 – 1200 ), and the Qur ' an ( c. 610 — 653 ).

The Talmud has two components: the Mishnah ( Hebrew: משנה, c. 200 CE ), the first written compendium of Judaism's Oral Law, and the Gemara ( c. 500 CE ), an elucidation of the Mishnah and related Tannaitic writings that often ventures onto other subjects and expounds broadly on the Hebrew Bible.

It must, however, be remarked that the Mishnah ( Pirkei Avoth v. 9 ) as yet knew nothing of the miraculous creation of Aaron's Rod, which is first mentioned by the Mekilta ( l. c.

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

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 tractate Megillah in the Mishnah ( redacted c. 200 CE ) records the laws relating to Purim.

* Johanan ben Zakai ( c. 30 – 90 ), one of the tannaim, widely regarded as one of the most important Jewish figures in the era of the Second Temple and a primary contributor to the Mishnah

Obadiah ben Abraham of Bertinoro ( c. 1445, Bertinoro, Italy-c. 1515, Jerusalem ) was a 15th-century Italian rabbi best known for his popular commentary on the Mishnah, commonly known as " The Bartenura ".

It differs from the other scrolls in its Hebrew ( closer to the language of the Mishnah than to the literary Hebrew of the other scrolls, though 4QMMT shares some language characteristics ), its orthography ( i. e., its spelling ), palaeography ( forms of letters ) and date ( c. 50-100 AD, possibly overlapping the latest of the other Qumran manuscripts ).

Abba Arikka ( 175 – 247 ) ( Talmudic Aramaic: ; born: Abba bar Aybo, Hebrew: רבי אבא בר איבו ) was a Jewish Talmudist who lived in Sassanid Babylonia, known as an amora ( commentator on the Oral Law ) of the 3rd century who established at Sura the systematic study of the rabbinic traditions, which, using the Mishnah as text, led to the compilation of the Talmud.

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.

) It explores the views of the rabbis in the Mishnah, Talmud and Midrash about the nature of Torah, the revelation of God to mankind, prophecy, and the ways that Jews have used scriptural exegesis to expand and understand these core Jewish texts.

Reuvein Margolies suggests that as the Mishnah was redacted after the Bar Kochba revolt, its editors were reluctant to include explicit discussion of a holiday celebrating another relatively recent revolt against a foreign ruler, for fear of antagonizing the Romans.

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.

All contemporary Jewish movements consider the Tanakh, and the Oral Torah in the form of the Mishnah and Talmuds as sacred, although movements are divided as to claims concerning their divine revelation, and also their authority.

The likelihood of a 1st century tomb being built to the west of the city is questionable, as according to the late 1st century Rabbinic leader, Akiva ben Joseph, quoted in the Mishnah, tombs should not built to the west of the city, as the wind in Jerusalem generally blows from the west, and would blow the smell of the corpses and their impurity over the city, and the Temple Mount.

Derivative references to Elijah appear in the Talmud, Mishnah, the New Testament, and the Qur ' an.

Modern practice follows the scheme described in the Mishnah: Nisan is the new year for the reigns of kings and the festivals.

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.

The Mishnah, a major Jewish religious text, was completed in this period.

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.

: See also Oral law ; Halacha l ' Moshe m ' Sinai ; Relationship between the Bible and the Mishnah and Talmud.

A second classical distinction is between the Written Torah ( laws written in the Hebrew Bible, specifically its first five books ), and Oral Law, laws believed transmitted orally prior to compilation in texts such as the Mishnah, Talmud, and Rabbinic codes.

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.

They were then recorded in the Mishnah, and explained in the Talmud and commentaries throughout history, including today.

All Orthodox authorities, however, agree that only later Rabbinical interpretations are subject to reconsideration, and hold that core sources of Divine written and oral law, such as the Torah the Mishnah and the Talmud, cannot be overridden.

* The Mishnah, composed by Rabbi Judah the Prince, in 200 CE, as a basic outline of the state of the Oral Law in his time.

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.

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.

He completed an unpublished Latin translation of the Mishnah for the university in 1671.

In the Mishnah, a core text of Rabbinic Judaism, acceptance of the Divine origins of this covenant is considered an essential aspect of Judaism and those who reject the Covenant forfeit their share in the World to Come.

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

Over the next four centuries this law underwent discussion and debate in both of the world's major Jewish communities ( in Israel and Babylonia ), and the commentaries on the Mishnah from each of these communities eventually came to be edited together into compilations known as the two Talmuds.

* The Tannaim ( literally the " repeaters ") are the sages of the Mishnah ( 0 – 200 )

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.

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 ().

This Talmud is a synopsis of the analysis of the Mishnah that was developed over the course of nearly 200 years by the Academies in Israel ( principally those of Tiberias and Caesarea.

The Mishnah and the Tosefta ( compiled from materials pre-dating the year 200 ) are the earliest extant works of rabbinic literature, expounding and developing Judaism's Oral Law, as well as ethical teachings.

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.

This Talmud is a synopsis of the analysis of the Mishnah that was developed over the course of nearly 200 years by the Talmudic Academies in the Land of Israel ( principally those of Tiberias and Caesarea ).

It contains sayings attributed to sages from Simon the Just ( 200 BCE ) to shortly after Judah haNasi ( 200 CE ), redactor of the Mishnah.