Catechism of the Catholic Church
577 Jesus gave a solemn warning at the beginning of the Sermon on the Mount when He made the law given by God at Sinai during the first covenant, in light of the grace of the New Covenant:
Do not think I have come to abolish the Law or the Prophets: I came not to abolish but to fulfill. For I tell you the truth, before the move heaven and earth, not an i, not a dot on the i not pass from the law, till all be done. Whoever therefore breaks one of these least commandments, will be called least in the kingdom of heaven, on the contrary, one who will perform and teach, he shall be held to great in the kingdom of heaven "(Mt 5 17-19).
578 Jesus, the Messiah of Israel, therefore the greatest in the kingdom of heaven, had to fulfill the law by running it in its entirety to the smallest precepts in his own words. There is even the only one who could do it perfectly (cf. Jn 8, 46). The Jews, by their own admission, have never been able to fulfill the Law in its entirety without violating any precept (cf. Jn 7, 19, Acts 13, 38-41, 15, 10). That is why every annual festival of Atonement, the children of Israel ask God's forgiveness for their transgressions of the Act. Indeed, the Act constitutes a whole and, as recalled by S. Jacques, "would be observed the entire law, if one commits a difference on one point, it's all that we become justiciable" (James 2, 10 cf. Ga 3, 10, 5 , 3).
579 This principle of integral observance of the Act, not only in letter but in spirit was dear to the Pharisees. By giving Israel they have led many Jews of Jesus' extreme religious zeal (cf. Rom 10: 2). The latter, if he did not resolve to a casuistry "hypocrite" (cf. Mt 15, 3-7, Lk 11, 39-54), could only prepare the People for the unprecedented intervention of God that will perfect execution of the Act by the only Righteous One in place of all sinners (cf. Is 53, 11, Heb 9, 15).
580 The perfect accomplishment of the Act could be the work of the divine legislator, born subject to the Act in the person of the Son (cf. Gal 4: 4). In Jesus, the Law no longer appears engraved on tablets of stone but "At heart" (Jer 31, 33) of the Servant who, because he "faithfully bring forth justice" (Is 42, 3) became "the covenant of the people" (Is 42, 6). Jesus fulfills the Law to take upon himself "the curse of the Law" (Gal 3, 13) incurred by those who do not "all the precepts of the Law" (Gal 3, 10) because "the death of Christ took place to redeem the transgressions under the first covenant "(Heb 9, 15).
581 Jesus appeared to the Jews and their spiritual leaders as a "rabbi" (cf. Jn 11, 38, 3, 2; Mt 22, 23-24. 34-36). He often argued within the context of interpreting Rabbinic Law (cf. Mt 12, 5, 9, 12 Mk 2, 23 to 27, Luke 6, 6-9, Jn 7, 22-23). But at the same time, Jesus could only hurt the teachers of the law because he was not content to offer its interpretation within their community, "he taught as one having authority and not as the scribes" (Mt 7 28-29). In him is the same Word of God that had resounded on Mount Sinai to give Moses the written law which is heard again on the Mount of Beatitudes (cf. Mt 5: 1). It does not abolish the Law but fulfilled by providing a divine way its ultimate interpretation: "You have heard that it was (...) ancestors told me I tell you "(Mt 5, 33-34). With the same divine authority, he disavowed certain human traditions" (Mk 7, 8) of the Pharisees who "nullify the Word of God "(Mk 7, 13).
582 Going further, Jesus fulfills the Law on the purity of food, so important in Jewish daily life, revealing its pedagogical meaning" (cf. Gal 3: 24) by a divine interpretation: "Nothing that enters from the outside in man can not defile (...) - Thus he declared all foods clean. What sort of man is what defiles a man. For from within, from the heart of man, come evil thoughts "(Mark 7: 18-21). As with divine authority the definitive interpretation of the Law, Jesus found himself confronted by certain teachers of the Act which did not accept his interpretation of the Yet the law guaranteed by divine signs that accompanied it (cf. Jn 5, 36, 10, 25. 37-38, 12, 37). This is especially true for the issue of the Sabbath, Jesus reminded, often with rabbinical arguments ( cf. Mk 2, 25-27, Jn 7, 22-24), the Sabbath rest is not disturbed by the service of God (cf. Mt 12, 5, No. 28, 9) or next (cf . Lk 13, 15-16, 14, 3-4) done by his healing.
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