Most of the Mishnayoth date from a very early period, and originated with the students of the Jewish

academies which existed since the days of Jehoshaphat, King of Judah [II Chron. xvii. 9]. Pg. 15,The Babylonian Talmud, Book 1: Tract Sabbath, tr. by Michael L. Rodkinson, [1903], at sacredtexts.com The chief aim of the authors of the Gemara being to perpetuate the Mishna as the sole source of the Jewish religious and civil code after the Mosaic laws themselves, they not only directed all their energy to the discussion and perfecting of its deductions, but treated its very words and letters as inspired and as holy as the Bible itself, forming at times conclusions from a superfluous word or letter. Oftentimes, when they found the Mishna differing with an established custom in their days, they resorted to subtle inquiry and minute discussion, until they succeeded in establishing harmony between the differing points. All these efforts were directed to refute and disprove the assertions of the different sects who opposed the oral law and who were inclined to adhere to the written law solely. Pg. 19,The Babylonian Talmud, Book 1: Tract Sabbath, tr. by Michael L. Rodkinson, [1903], at sacred-texts.com

....We have learned in a Boraitha: R. Elazar Hakappar said: A man should always pray for deliverance from poverty, although if he himself will not eventually come to poverty, his children or his grandchildren will, as it is written [Deut. xv. 11]: "For the needy will not cease out of the land, therefore do I command thee," etc. (The Hebrew term for "therefore" is "Biglal," and the school of Ishmael taught that Biglal is the equivalent of Galgal, meaning a "wheel," thus inferring, from that word, that poverty is like a wheel, always turning from one to the other.) ... p. 354 The Babylonian Talmud, Book 1: Tract Sabbath, tr. by Michael L. Rodkinson, [1903]
MISHNA VI.: ... R. Judha says: "Where coals were already burning more fuel may be added, even when Sabbath is quite near at hand." Pg. 28, The Babylonian Talmud, Book 1: Tract Sabbath, tr. by Michael L. Rodkinson, [1903], at sacred-texts.com GEMARA: ...Another Gentile came to Shamai saying: "Convert me on the condition that thou teach me the whole Torah while I stand on one foot." Shamai pushed him away with the builders' measure he held in his hand. He thereupon came to Hillel, and the latter accepted him. He told him: "What is hateful to thee, do not unto thy fellow; this is the whole law. All the rest is a commentary to this law; go and learn it." Pg. 50, The Babylonian Talmud, Book 1: Tract Sabbath, tr. by Michael L. Rodkinson, [1903], at sacredtexts.com

Besides, the disciples of Jesus (see App. No. 6), who then believed in his

Messiahship, but not in his divinity, began secretly to undermine the Talmud, which laid more stress on external ceremonies than they deemed necessary, and endeavored with all their might to weaken its influence among the populace, but R. Jehanan b. Zakkai and the Sanhedrin in Jamnia, with Rabban Gamaliel, the son of the slain Simeon, at their head, restored the Talmud to its prestige, and took pains to raise up others in the places of the murdered sages. pg 8, Babylonian Talmud, Book 10: History of the Talmud, tr. by Michael L. Rodkinson, [1918], at sacred-texts.com Thus the efforts of Hadrian met with no success, so that at last he said to himself: "Great is the sheep that stands among seventy wolves." pg 11, Babylonian Talmud, Book 10: History of the Talmud, tr. by Michael L. Rodkinson, [1918], at sacred-texts.com But a wise Greek, a convert of Judaism, Aquila the Proselyte, who received the doctrines of the Talmud from the disciples of R. Johanan b. Zakkai and also from R. Aqiba, translated the Bible into Greek. This version was not acceptable to the Jewish believers in Jesus (Messianists)--who must already at that period have constituted a large sect--because their construction of many passages in the Messianic spirit was flatly disregarded by the new translation pg 11, Babylonian Talmud, Book 10: History of the Talmud, tr. by Michael L. Rodkinson, [1918], at sacred-texts.com ...is R. Johanan b. Zakkai John the Baptist? pg 12... he discovered that from the multitude of the trees the forest could not be seen; that is, from the multitude of the Mishnas the people had lost sight of the Talmud. pg 13, Babylonian Talmud, Book 10: History of the Talmud, tr. by Michael L. Rodkinson, [1918], at sacred-texts.com The Jewish followers of the Messiah, Jesus, began at this time to gradually blend with the foreigners who adopted the new creed; hence their influence on their brethren who persisted in the old faith was weakened. pg 13, Babylonian Talmud, Book 10: History of the Talmud, tr. by Michael L. Rodkinson, [1918], at sacred-texts.com The third difficulty was that as the subject had been studied in divers places, differing in dialect or language, all the Mishnayoth had to be made uniform in their dialect. Added to all this, he was forced to clear the Mishnayoth from the insertions incorporated into it by the Messianists; for being many and considerable persons, and in close alliance with their colleagues the Pharisees during two centuries, they could not have failed to introduce into the Mishnayoth their own peculiar opinion and beliefs, many such passages, indeed, being found in the Gemara. Reason compels us to admit, at least, that there were passages in the Mishnayoth concerning Jesus and his teachings; for how is it possible that an occurrence which holds so important a place in the

history of Israel, and which has spread its influence among the nations for centuries, should not be even hinted at in the Mishnayoth? We must, therefore, conclude that Rabbi thought it well to clear the Mishnayoth of any reference to the occurrence itself, as well as to the adherents of the new faith. In this he acted wisely, for he knew beforehand that the Mishnayoth would be the foundation upon which Judaism and the Talmud should be built, and that the interpretations of it would be many, each interpreter following the bias of his mind. Therefore it was deemed best by him to avoid all mention of the new event, to treat it as though it had no existence. pg 14 - 15, Babylonian Talmud, Book 10: History of the Talmud, tr. by Michael L. Rodkinson, [1918], at sacred-texts.com Thus the Mishna is an explanation of and a comment upon the Pentateuch (see footnote for a different explanation, in the introduction to "Sabbath"), and teaches men how to conduct themselves in relation to their fellow-men, and incites them to all good and praiseworthy (actions). pg 16, Babylonian Talmud, Book 10: History of the Talmud, tr. by Michael L. Rodkinson, [1918], at sacred-texts.com The sages of the Gemara, called Amaraim, and the commentators of Mishnayoth were of different characters. Some were intent only on diligently collecting Mishnayoth and Baraithoth, wherever found, to compare them with each other, to correct their reading in conformity with Rabbi's Mishnayoth, and to separate the wheat from the chaff, i.e. to decide which Boraithoth was valid and which was not worthy of consideration (Boraithoth which were not studied in the colleges of R. Hyya and R. Ushia were not considered). pg 17, Babylonian Talmud, Book 10: History of the Talmud, tr. by Michael L. Rodkinson, [1918], at sacred-texts.com In the language of the Gemara they are distinguished by different titles. Those who studied the Mishnayoth were styled "Sinai, the master of the wheat," and the dialecticians "the uprooters of mountains" or "acute men"; and although the preference was given to the former, as it was said, "all must resort to the master of the wheat," yet the study of the Babylonian Talmudists being based on scholasticism, their acuteness is evinced in their so harmonizing the contradictions and disagreements, that they appear to point to the same meaning. pg 18, Babylonian Talmud, Book 10: History of the Talmud, tr. by Michael L. Rodkinson, [1918], at sacred-texts.com In addition to this, they found themselves compelled to give their attention to the biblical texts, as the Messianists, who had grown in numbers, construed these texts favorably to Christianity, and challenged the Jews to dispute with them. pg 18, Babylonian Talmud, Book 10: History of the Talmud, tr. by Michael L. Rodkinson, [1918], at sacred-texts.com

The Hagadas consist of two elements: first, the external garment of the thought, the tradition, and secondly, the internal idea, allegorically shadowed forth, which constitutes literary value. The latter can be divided into three kinds: "P'shat," the interpretation of the meaning of biblical words; "Drash," a free untrammelled interpretation of the scriptural texts; "Sod," the deep mystic, religious meanings construed from the texts. By these three kinds of construction of Scripture, all subjects, topics and times are embraced and discussed. pg 19, Babylonian Talmud, Book 10: History of the Talmud, tr. by Michael L. Rodkinson, [1918], at sacred-texts.com Thus the people of Israel separated itself then into two hostile hosts. The Talmudists declared the Karaites (who were blood Jews) not to be Jews, and forbade to give them any holy ceremony to perform, while the Karaites said of the followers of the rabbis that they are Jewish sinners, and it is sinful to intermarry with them. The city of Jerusalem witnessed for the third time a splitting of Israel into parties. pg 28, Babylonian Talmud, Book 10: History of the Talmud, tr. by Michael L. Rodkinson, [1918], at sacredtexts.com As their doctrines, however, were not fixed, and as almost every age the Karaites were split into diverse sects, therefore they could not resist or make headway against the Talmud, whose strength is, to those who rightly understand it, that it has never purposed to make fixed rules, to last for all ages; deliberation and reasoning concerning the Halakhas according to the circumstances, is the principle of the Talmud; and the saying of the Talmud, "even when they say to you of right that it is left, and of left that it is right, thou shalt not swerve from the commandment," shows the opinion of the Talmud, that the practice of the ceremonies and precepts is dependent on the time, place and other circumstances. With this power the Talmud combatted all its enemies, and was victorious. pg 29, Babylonian Talmud, Book 10: History of the Talmud, tr. by Michael L. Rodkinson, [1918], at sacredtexts.com The appearance of Adam and Eve, when just formed, was like that of persons of twenty years of age. Pg. 50, GENESIS RABBA Man was originally formed with a tail like the lower animals, but this was afterward taken from him out of consideration for him. Pg. 51, GENESIS RABBA God designed man for work--work for his own sustenance; he who does not work shall not eat. Pg. 51, GENESIS RABBA Artaban sent Rabbi Judah Hannasi as a present a pearl of great value, and when he asked the Rabbi a present of equal value in return, the sage sent him a parchment (Ephesian letters). Artaban thought it unworthy, since his own gift

was of such priceless value. Rabbi Judah replied that not only was his present precious above all the possessions of both, but it had immeasurable advantage over the valuable pearl, as care must be taken of the pearl, whilst his amulet would take care of its possessor. Pg. 59, GENESIS RABBA The pure of heart are God's friends. Pg. 61, GENESIS RABBA Simon lectured: He who makes his face black by studying the Torah in this world, the Holy One, blessed be He, will make radiant his face in the world to come, as it reads [Sol. Song, v. 15]: "His countenance is as Lebanon, excellent like the cedars." R. Tanhun b. Hanilai said: He who starves because of the words of law in this world, the Holy One, blessed be He, will satiate him in the world to come, as it reads [Ps. xxxvi. 9]: "These will be abundantly satisfied with the fatness of thy house: and of the stream of thy delight wilt thou give them to drink." Pg. 317, Bablyonian Talmud, Book 8: Tract Sanhedrin, tr. by Michael L. Rodkinson, [1918], at sacred-texts.com

And through His Messiah He shall make them know His holy spirit, and he is true... Fragments of a Zadokite Work, 2:10a
2:10a

To walk uprightly in all His ways, And not to go about in the thoughts of an evil imagination, And (with) eyes (full) of fornication. Fragments of a Zadokite Work, 3:2
3:2

And save them they shall get nothing until there arises the Teacher of Righteousness in the end of the days. Fragments of a Zadokite Work, 8:10
8:10

And to observe the Sabbath according to its true meaning and the feasts and the day of the Fast according to the utterances of them who entered into the New Covenant in the land of Damascus... Fragments of a Zadokite Work, 8:15
8:15

But as for all them that reject the commandments and the statutes they shall be requited with the recompense of the wicked; when God will bring a visitation upon the land, when there shall come to pass the word which is written by the hand of Zechariah the prophet: 9:3 O sword, awake against My shepherd and against the man that is My fellow, saith God; smite the shepherd and the sheep shall be scattered, and I will turn Mine hand against the little ones. Fragments of a Zadokite Work, 9:2 - 3
9:2

The books of the Law are the tabernacle of the King, as He said, And I will raise up the tabernacle of David that is fallen. Fragments of a Zadokite Work, 9:6
9:6

And the Star is he who studied the Law, who came to Damascus, as it is written, There shall come forth a star out of Jacob, and a sceptre shall rise out of Israel. 9:9 The sceptre is the prince of all the congregation. 9:10 And they that give heed unto Him are the poor of the flock. These shall escape during the period of the visitation, but the rest shall be handed over to the sword when the Messiah comes from Aaron and Israel... Fragments of a
9:8

Zadokite Work, text b, 9:8 - 10 So are all the men who entered into the New Covenant in the land of Damascus and yet turned backward and acted treacherously and departed from the spring of living waters. Fragments of a Zadokite Work, text b, 9:28
9:28

...until there shall arise the Messiah from Aaron and from Israel. Fragments of a Zadokite Work, text b, 9:29
9:29

For they spake error against the statutes of righteousness, and rejected the covenant and the pledge of faith, which they had affirmed in the land of Damascus; and this is the New Covenant. Fragments of a Zadokite Work, text b, 9:37
9:37

And this is the regulation of the dwellers according to which they should act during the period of the wickedness until there arises the Messiah from Aaron and Israel... Fragments of a Zadokite Work, text b, 15:4a
15:4a

< The Messiah from > 8 Aaron and Israel. 9 And He will pardon our sins... Fragments of a Zadokite Work, text b, 18:7b - 9a
18:7b

But for the elect there shall be light and joy and peace, And they shall inherit the earth. 1Enoch 5:7
7

And the high mountains shall be shaken, And the high hills shall be made low, And shall melt like wax before the flame. 1Enoch 1:6
6

And the angels, the children of the heaven, saw and lusted after them, and said to one another: Come, let us choose us wives from among the children of men and beget us children. 1Enoch 6:2
2

And they said to the Lord of the ages: Lord of lords, God of gods, King of kings, and God of the ages, the throne of Thy glory (standeth) unto all the generations of the ages, and Thy name holy and glorious and blessed unto all the ages! 1Enoch 9:4
4

Thou hast made all things, and power over all things hast Thou: and all things are naked and open in Thy sight, and Thou seest all things, and nothing can hide itself from Thee. 1Enoch 9:5
5

And now, behold, the souls of those who have died are crying and making their suit to the gates of heaven, and their lamentations have ascended: and cannot cease because of the lawless deeds which are wrought on the earth. 1Enoch 9:10
10

And again the Lord said to Raphael: Bind Azzl hand and foot, and cast him into the darkness: and make an opening in the desert, which is in Ddl, and cast him therein. 5 And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may not see light. 6 And on the day of the great judgement he shall be cast into the fire. 1Enoch 10:4 - 6
4

And I went in till I drew nigh to a wall which is built of crystals and surrounded by tongues of fire: and it began to affright me. 10 And I went into the tongues of fire and drew nigh to a large house which was built of crystals: and the walls of the house were like a tesselated floor (made) of crystals, and its groundwork was of crystal. 1Enoch 14:9 - 10
9

And from underneath the throne came streams of flaming fire so that I could not look thereon. 20 And the Great Glory sat thereon, and His raiment shone more brightly than the sun and was whiter than any snow. 21 None of the angels could enter and could behold His face by reason of the magnificence and glory, and no flesh could behold Him. 22 The flaming fire was round about Him, and a great fire stood before Him, and none around could draw nigh Him: ten thousand times ten thousand (stood) before Him, yet He needed no counsellor. 23 And the most holy ones who were nigh to Him did not leave by night nor depart from Him. 1Enoch 14:19 - 23
19

And now, the giants, who are produced from the spirits and flesh, shall be called evil spirits upon the earth, and on the earth shall be their dwelling. 9 Evil spirits have proceeded from their bodies; because they are born from men and from the holy Watchers is their beginning and primal origin; they shall be evil spirits on earth, and evil spirits shall they be called. 10 [As for the spirits of heaven, in heaven shall be their dwelling, but as for the spirits of the earth which were born upon the earth, on the earth shall be their dwelling.] 11 And the spirits of the giants afflict, oppress, destroy, attack, do battle, and work destruction on the earth, and cause trouble: they take no food, but nevertheless hunger and thirst, and cause offences. 12 And these spirits shall rise up against the children of men and against the women, because they have proceeded from them. 1Enoch 15:8 - 12
8

Then I asked regarding all the hollow places [presumably in Sheol and/or Tartarus]: Why is one separated from the other? And he answered me saying: These three have been made that the spirits of the dead might be separated. And this division has been made for the spirits of the righteous, in which there is the bright spring of water. 1Enoch 22:8 - 9 (Greek text) (Isaiah 66?) Here shall they be gathered together, and here shall be the place of their habitation. 1Enoch 27:2 (Greek text)
6

Then Raphael the holy angel, who was with me, answered me and said: This is the tree

of wisdom, of which thy father old (in years) and thy aged mother, who were before thee, have eaten, and they learnt wisdom and their eyes were opened, and they knew that they were naked and they were driven out of the garden. 1Enoch 32:6 (Greek text) And after that I saw thousands of thousands and ten thousand times ten thousand, I saws multitude beyond number and reckoning, who stood before the Lord of Spirits. 1Enoch 40:1 (Greek text)
1

(John 14:2) 2a And there I saw the mansions of the elect and the mansions of the holy... 1Enoch 41:2a (Greek text)
MESSIAH/SON OF MAN/ANCIENT OF DAYS - 1Enoch 46

This is the Son of Man who hath righteousness, With whom dwelleth righteousness, And who revealeth all the treasures of that which is hidden... (Col 2:3) 1Enoch 46:3b
3b

(Col 1:18) 3c Because the Lord of Spirits hath chosen him, And whose lot hath the preeminence before the Lord of Spirits in uprightness for ever. 1Enoch 46:3c
But to ancient Jews, being the "son of God" did not make a person God; it made the person a human being in a close relationship with God, one through whom God wdoes His will on earth. Jesus, Interrupted; Dr. Bart Ehrman, HarperOne Publishers, 2009, pg 140 First, as just noted, by the first century, Son of God seems to have been coming into use as a title for the Messiah. In a number of New Testament passages, Son of God is almost synonymous with Christ. Four Portraits, One Jesus; Dr. Mark Strauss; Zondervan publishers, 2007, pg 486