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The Mishnah was given orally from generation to generation but not word for word, instead concept by concept.
Jacob Neusner states in his translation of the Mishnah:
The Mishnah itself is generally supposed to have come to closure at the end of the second century, and its date, for conventional purposes only, is ca. A.D. 200. Now, of these two groups—sages from 70–130, and from 135–200—the latter is represented far more abundantly than the former. …
In the aftermath of the war against Rome in A.D.132–135, the Temple was declared permanently prohibited to Jews, and Jerusalem was closed off to them as well. So there was no cult, no Temple, no holy city, to which, at this time, the description of the Mishnaic laws applied. They observe at the very outset, therefore, that a sizable proportion of the Mishnah deals with matters to which the sages had no material access or practical knowledge at the time of their work.
A fundamental issue with the Rabbis was the acceptance of a traditional Torah, transmitted from one generation to another by word of mouth, side by side with the written text. It was claimed that the Oral Torah equally with the Written Torah, goes back to the Revelation on Sinai, if not in detail at least in principle. Forty-two enactments, which find no record in the Pentateuch, are described by the Talmud as ‘laws given to Moses on Sinai’.
The Roman governor Quietus asked R. Gamaliel, ‘How many Toroth were given to Israel?’ He answered, ‘Two – one in writing and the other orally’” (Sifre Deut. 351:145a).
Why, however, was it necessary for the Torah to be given in this twofold form? An answer suggested to the question is: “The Holy One, blessed be He, gave Israel two Toroth, the written and the oral. He gave them the Written Torah in which are six hundred and thirteen commandments in order to fill them with precepts whereby they could earn merit. He gave them the Oral Torah whereby they could be distinguished from the other nations. This was not given in writing, so that the Ishmaelites should not fabricate it as they have done the Written Torah and say that they were Israel” (Num. R. 14:10). In the word ‘Ishmaelites’ we must detect one of the substitutions which were employed in the Middle-Ages to circumvent the censor. Obviously, Christians are meant. Since the Church adopted the Hebrew Scriptures, they ceased to be the peculiar possession of Jews. Therefore, the Oral Torah, which was not accepted by the Church, safeguarded the distinctiveness of the Jewish people living in a Christian environment. The problem with the word ‘Ishmaelites’ referring to Christians is that by the seventh century the Muslims (Arabs descendants of Ishmael) ruled the area of Israel and Islam tried to unite the two but Judaism would not conform causing Muhammad to split from the use of the Hebrew Scriptures. So depending on when it was written it could have been referring to either or both the Christians and Muslims.
Rabbinic law
Rabbinic law are the rules of the rabbis found in the Talmud and the Midrash. It is important to note that ritual keeping is essential to Judaism. Jewish rabbis believe that the ritual keeps the message over time. The message of the Torah could be lost over time, but if tied to the ritual eventually someone somewhere will question the meaning of the ritual and regain the message from the ritual.
According to the site: Judaism has four major sources of authority accepted today: Tanakh, Mishnah, Midrash and the Talmud
]) and still be separate. Therefore, by preaching a different explanation on these chapters, you would be preaching a different Gospel than the Catholic Church.
