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.

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

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.

The Mishnah or Mishna ( Hebrew:, " repetition ", from the verb shanah, or " to study and review ", also " secondary " ( derived from the adj.

The Mishnah is also called Shas ( an acronym for Shisha Sedarim – the " six orders "), in reference to its six main divisions.

The word Mishnah can also indicate a single paragraph or verse of the work itself, i. e. the smallest unit of structure in the Mishnah.

The Mishnah is also called Shas ( an acronym for Shisha Sedarim – the " six orders ").

The word Mishnah can also indicate a single paragraph or verse of the work itself, i. e. the smallest unit of structure in 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.

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

In the Mishnah there is also a reference to certain women teaching men the Torah from behind a curtain, so that no man would be offended.

There is also an edition by Yosef Qafiḥ of the Mishnah together with the commentary of Maimonides, which compares the base text used by Maimonides with the Napoli and Vilna editions and other sources.

The reason that the Talmud is not usually viewed as a commentary on the Mishnah, is because it also has many other goals, and can get involved in long tangential discussions.

Relatedly, the Mishnah does not generally cite a scriptural basis for its laws ; connecting the Mishnaic law with the Torah law is also undertaken by the later Midrash ( and Talmuds ).

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 term " Torah " is therefore also used in the general sense to include both Judaism's written law and oral law, serving to encompass the entire spectrum of authoritative Jewish religious teachings throughout history, including the Mishnah, the Talmud, the Midrash and more, and the inaccurate rendering of " Torah " as " Law " may be an obstacle to " understanding the ideal that is summed up in the term talmud torah ( תלמוד תורה, " study of Torah ").

It also augments the Mishnah with additional glosses and discussions.

The term midrash also can refer to a compilation of Midrashic teachings, in the form of legal, exegetical, homiletical, or narrative writing, often configured as a commentary on the Bible or Mishnah.

The Gemara ( also transliterated Gemora or, less commonly, Gemorra ; from Aramaic גמרא gamar ; literally, " study " or " learning by tradition ") is the component of the Talmud comprising rabbinical analysis of and commentary on the Mishnah.

They also believed that as many parts of the Torah, specifically the laws and commandments, are written in unspecific terms, Moses also received an interpretation of the Torah that was transmitted through the generations in oral form till it was finally put in writing in the Mishnah and later, in greater detail, the Talmud.

The only quotes still extant from this literature are found as quotes within the Mishnah and Tosefta.

The author quotes the Mishnah, the two Talmuds, the Tosefta, the Sifra, Targums Onkelos and Jonathan, the Septuagint, the works of Saadia Gaon, the Sifre Refu ' ah, and other anonymous sources.

The Mishnah Berurah quotes three opinions regarding circumstances in which the fast may be broken.

) 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.

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.

Halakha constitutes the practical application of the 613 mitzvot (" commandments ", singular: mitzvah ) in the Torah, ( the five books of Moses, the " Written Law ") as developed through discussion and debate in the classical rabbinic literature, especially the Mishnah and the Talmud ( the " Oral law "), and as codified in the Mishneh Torah or Shulchan Aruch ( the Jewish " Code of Law ".

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.

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.

Halakha, the rabbinic Jewish way of life, then, is based on a combined reading of the Torah, and the oral tradition-the Mishnah, the halakhic Midrash, the Talmud and its commentaries.

For the sages of the Mishnah and Talmud, and for their successors today, the study of Torah was therefore not merely a means to learn the contents of God's revelation, but an end in itself.

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.

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.

Notably, the Mishnah does not cite a written scriptural basis for its laws: since it is said that the Oral Law was given simultaneously with the Written Law, the Oral Law codified in the Mishnah does not derive directly from the Written Law of the Torah.

The commentary is designed to make the Mishnah widely accessible to a wide spectrum of learners of all ages and all levels of experience in Torah study.

* The " Master Torah " Mishnah Ba ' al Peh Program by Rabbi Meir Pogrow.

According to Orthodox Judaism, Jewish law today is based on the commandments in the Torah, as viewed through the discussions and debates contained in classical rabbinic literature, especially the Mishnah and the Talmud.

They are not directly listed in the Torah ; elsewhere, the Mishnah observes that " the laws of Shabbat [...] are like mountains hanging by a hair, for they are little Scripture but many laws ".

* Reading, studying and discussing Torah and commentary, Mishnah and Talmud, learning some Halakha and Midrash.

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.

The Mishnah uses the term for an uncultivated person: " Seven characteristics are in an uncultivated person, and seven in a learned one ,"

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

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.

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.

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

From the time of the Mishnah and Talmud to the present, Judaism has required specialists or authorities for the practice of very few rituals or ceremonies.

The Mishnah in Rosh Hashanah specifies four different " New Year's Days " for different purposes:

The Mishnah ( c. 200 ) lists belief in the resurrection of the dead as one of three essential beliefs necessary for a Jew to participate in it:

* É. Nodet: A search for the origins of Judaism: from Joshua to the Mishnah.

It is not known whether this is a reference to the Mishnah, but there is a case for saying that the Mishnah does consist of 60 tractates.

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 ).

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

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