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In the Tosefta, Chullin 2: 22-24 there are two anecdotes about the min ( heretic ) named Jacob naming his mentor Yeshu ben Pandera ( Yeshu son of Pandera ).
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Tosefta and Chullin
No known manuscript of the Jerusalem Talmud makes mention of the name although one translation ( Herford ) has added it to Avodah Zarah 2: 2 to align it with similar text of Chullin 2: 22 in the Tosefta.
Tosefta Chullin 2: 22-23 tells how Rabbi Eleazar ben Damma was bitten by a snake.
Tosefta Chullin 2: 24 tells how Rabbi Eliezer was once arrested and charged with minuth.
Tosefta and 2
One recognizes here the threefold division of the halakic material that emanated from Akiva: ( 1 ) The codified Halakah ( which is Mishnah ); ( 2 ) the Tosefta, which in its original form contains a concise logical argument for the Mishnah, somewhat like the Lebush of Mordecai Jafe on the Shulḥan ' Aruk ; ( 3 ) the halakic Midrash.
Even the Mishnah contains some additions from the time of the Amoraim ( see, for example, iv. 2, where a gap must be filled from the Tosefta ).
Tosefta and there
Rabbinic literature mentions the village in relation to the production of pottery ; in the Tosefta, there is a reference to, " those who make black clay, such as Kefar Hananya and its neighbors.
Tosefta and are
He is called Rabbi Abba only in the tannaitic literature ( for instance, Tosefta, Beitzah 1: 7 ), where a number of his sayings are preserved.
The seven laws listed by the Tosefta and the Talmud are
The baraitot cited in the Gemara are often quotations from the Tosefta ( a tannaitic compendium of halakha parallel to the Mishnah ) and the Halakhic Midrashim ( specifically Mekhilta, Sifra and Sifre ).
The Tosefta often attributes laws that are anonymous in the Mishnah to named Tannaim.
Three manuscripts exist of the Tosefta, they are:
Tosefta are paragraphs containing the beginnings of chapters on the wisdom of the Kabbalah of the Zohar, and it is dispersed in all three volumes of the Zohar.
The Mishnah and the Tosefta ( compiled from materials pre-dating the year 200 ) are the earliest extant works of rabbinic literature, expounding and developing Judaism's Oral Law, as well as ethical teachings.
This analysis is often described as " mathematical " in approach ; Adin Steinsaltz makes the analogy of the Amoraim as scientists investigating the Halakha, where the Tanakh, Mishnah, Tosefta and midrash are the phenomena studied.
The only quotes still extant from this literature are found as quotes within the Mishnah and Tosefta.
The decisions of the Tannaim are contained in the Mishnah, Beraita, Tosefta, and various Midrash compilations.
Collections of halakot of the second sort are the Mishnah and the Tosefta ; compilations of the first sort are the halakhic midrashim.
Many mishnayot ( single paragraph units ) in the Mishnah and in the Tosefta are midrashic halakot.
The main collections of Baraita are the Tosefta, and the Halakhic Midrashim ( Mekhilta, Sifra and Sifre ).
The contents of the Mishnah with the corresponding sections of the Tosefta are as follows:
The primary references to Yeshu are found only in uncensored texts of the Babylonian Talmud and the Tosefta.
The oldest works in which references to Yeshu occur are the Tosefta and the Talmud, although some scholars consider the references to Yeshu to be post-Talmudic additions.
The earliest undisputed occurrences of the term Yeshu are found in five anecdotes in the Tosefta ( c 200 CE ) and Babylonian Talmud ( c 500 CE ).
According to Maimonides, scalp and beard nega ' im are characterized by hair loss without any change to the skin of the bald spot The Tosefta, however, maintains that the skin of the bald spot does indeed become altered in a negah.
Tosefta and two
According to the Mishnah and Tosefta, in the Maccabean, Herodian, and Mishnaic periods, new months were determined by the sighting of a new crescent, with two eye witnesses required to testify to the Sanhedrin to having seen the new lunar crescent at sunset.
The Tosefta omits the ordinances of Gamliel and of Johanan ben Zakkai, and the dispute of the two leaders of the school-house, nor does it mention anything of the power of any tannaitic dignitary ; the Tosefta is here a product of the time of the Amoraim.
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.
Tosefta and min
Jacob the heretic is the name given to a 2nd century heretic ( Hebrew min ) whose doings were used as examples in a few passages of the Tosefta and Talmud to illustrate laws relating to dealing with heresy ( minut ).
Tosefta and Jacob
Some, such as Jacob N. Epstein theorize that the Tosefta as we have it developed from a proto-Tosefta recension which formed much of the basis for later Amoraic debate.
The Tosefta has been translated into English by Rabbi Jacob Neusner and his students in the commentary cited above, also published separately as The Tosefta: translated from the Hebrew ( 6 vols, 1977-86 )
( Rodkinson's translation drawing on the Tosefta account paraphrases the reference to Yeshu having taught Jacob by " so taught Jeshu b. Panthyra ", in this case not translating " Yeshu " as " Jesus ".
Jacob ben Nissim of Kairouan addressed, in the name of his community, a number of questions of historical interest to Sherira, inquiring especially into the origin of the Mishnah and the sequence of the redactions, the origin of the Tosefta, and the sequence of the Talmudic, post-Talmudic, and geonic authorities.
Tosefta and Yeshu
Although Notzri does not appear in the Tosefta, by the time the Babylonian Talmud was produced, Notzri had become the standard Hebrew word for Christian and Yeshu Ha-Notzri had become the conventional rendition of " Jesus the Nazarene " in Hebrew.
) The term " Yeshu " is not undisputedly attested prior to the Talmud and Tosefta, let alone as a Hebrew original for " Jesus ".
The Tannaim and Amoraim who recorded the accounts in the Talmud and Tosefta use the term Yeshu as a designation in Sanhedrin 103a and Berakhot 17b in place of King Manasseh's real name.
Thus the Yeshu passages were removed from subsequently published editions of the Talmud and Tosefta.
( A variant text of the Tosefta considered by Herford reads " Yeshua " instead of " Yeshu ".
) Kohelet Rabba also relates the account of Rabbi Eliezer ( Kohelet Rabba 1: 24 ) in this case some copies mention Yeshu ben Pandera as in the Tosefta passage but others instead read peloni a placeholder name equivalent to English " so-and-so ".
Tosefta and ben
Another title found in the Tosefta and Talmud is ben Stada ( son of Stada ).
According to Abraham ben David, who quotes the Tosefta, this spreading would refer to spreading of a skin change as well ( Leviticus 13: 36 ).
Tosefta and Pandera
Besides the form Pandera, variations have been found in different Tosefta manuscripts for example Pantiri and Pantera.
Saul Lieberman's investigation of Tosefta variations revealed Pandera to be the original form.
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