17 “Do not think that I have come to abolish the law or the prophets. I have not come to abolish these things but to fulfill them. 18 I tell you the truth, until heaven and earth pass away not the smallest letter or stroke of a letter will pass from the law until everything takes place. 19 So anyone who breaks one of the least of these commands and teaches others to do so will be called least in the kingdom of heaven, but whoever obeys them and teaches others to do so will be called great in the kingdom of heaven. 20 For I tell you, unless your righteousness goes beyond that of the experts in the law and the Pharisees, you will never enter the kingdom of heaven!
Shabbat 116bBabylonian Talmud
The next day Rabban Gamliel brought the philosopher a Libyan donkey. Afterward, Rabban Gamliel and his sister came before the philosopher for a judgment. He said to them: I proceeded to the end of the avon gilayon, and it is written: I, avon gilayon, did not come to subtract from the Torah of Moses, and I did not come to add to the Torah of Moses. And it is written there: In a situation where there is a son, the daughter does not inherit. She said to him: May your light shine like a lamp, alluding to the lamp she had given him. Rabban Gamliel said to him: The donkey came and kicked the lamp, thereby revealing the entire episode.
Notes and References
"... This story has attracted much scholarly interest mainly due to the fact that it includes the only explicit citation from the New Testament in the Babylonian Talmud, and actually in the entire rabbinic literature. Verses from the New Testament are alluded to elsewhere but never directly cited as verses. The citation in the story is a paraphrase of a Syriac rendition of Matthew 5:17, possibly the Peshitta Though the similarities between these two sources are apparent, there are some clear differences as well. “The Law and the prophets” in Matthew are rendered as “the Torah of Moses” in the Babylonian Talmud. In addition, whereas in Matthew Jesus is speaking in the first person, in the Babylonian Talmud the Gospel is personified, most likely representing Jesus. Finally, in Matthew, Jesus claims that he has not come to abolish but to fulfill, whereas according to the version of the Babylonian Talmud the “Gospel” did neither come to add nor to subtract from the Torah. This difference is most likely a result, as suggested by scholars, of the Babylonian Talmud's reworking of the Matthean citation in light of Deuteronomy 4:2 ..."
Paz, Yakir The Torah of the Gospel: A Rabbinic Polemic against The Syro-Roman Lawbook (pp. 517-540) The Harvard Theological Review, No. 112, 2019