More recent scholarship, such as that of Yaakov Elman, concludes that since the Tosefta, as we know it, must be dated linguistically as an example of Middle Hebrew 1, it was most likely compiled in early Amoraic times from oral transmission of baraitot., Professor Shamma Friedman, has found that the Tosefta draws on relatively early Tannaitic source material and that parts of the Tosefta predate the Mishnah.

Johanan bar Nappaḥa ( 199 – 279 ) has left the following important note relative to the composition and editing of the Mishnah and other halakic works: " Our Mishnah comes directly from Rabbi Meir, the Tosefta from R. Nehemiah, the Sifra from R. Judah, and the Sifre from R. Simon ; but they all took Akiva for a model in their works and followed him " ( Sanh.

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.

In another instance, Rabbi Joshua praises her intervention in a debate between Rabbi Tarfon and the sages, saying " Bruriah has spoken correctly " ( Tosefta Keilim Bava Metzia 1: 3 ).

The accompanying Tosefta ( redacted in the same period ) and Gemara ( in the Jerusalem and Babylonian Talmud redacted c. 400 CE and c. 600 CE respectively ) record additional contextual details such as Vashti having been the daughter of Belshazzar as well as details that accord with Josephus ' such as Esther having been of royal descent.

Curious as is the order of subjects followed in this treatise, in which several mishnaic sources have been combined, the Tosefta follows it, adding comments that form the basis of the Gemara in both Talmuds.

Besides the form Pandera, variations have been found in different Tosefta manuscripts for example Pantiri and Pantera.

Other oral traditions from the same time period not entered into the Mishnah were recorded as " Baraitot " ( external teaching ), and the Tosefta.

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.

The Tosefta on Keilim consists of twenty-five chapters, divided into Bava Kama (" First Gate "), Bava Metzia (" Middle Gate "), and Bava Batra (" Final Gate ") of Keilim.

Eli Gurevich's English translation and detailed commentary on the Tosefta is in the progress of being written.

* ToseftaOnline. org-A new free English translation, commentary and edited Hebrew text of the Tosefta, as well as MP3 shiurim ( lectures ) and various commentaries available for free download

) 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 ".

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 seven laws listed by the Tosefta and the Talmud are

According to rabbinic tradition, the Tosefta was redacted by Rabbis Ḥiya and Oshaiah ( a student of Ḥiya ).

Major commentaries on the Tosefta include those by:

According to Rambam ( Introduction to Mishna Torah ), the baraitot were compiled by Rabbi Hoshaya and Bar Kappara, although no compilation was passed down to us like the Tosefta was.

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.

Further, the term tosafot was not applied for the first time to the glosses of Rashi's continuators, but to the Tosefta, the additions to the Mishnah compiled by Judah ha-Nasi I. Tosefta is a Babylonian term, which in Jerusalem writings is replaced by tosafot.

( A variant text of the Tosefta considered by Herford reads " Yeshua " instead of " Yeshu ".

( 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 ".

This dialect is primarily found from the 1st to the 4th century AD, corresponding to the Roman Period after the destruction of the Temple in Jerusalem and represented by the bulk of the Mishnah and Tosefta within the Talmud and by the Dead Sea Scrolls, notably the Bar Kokhba Letters and the Copper Scroll.

Tosefta Chullin 2: 22-23 tells how Rabbi Eleazar ben Damma was bitten by a snake.

Tekhelet, which appears 48 times in the Tanakh-translated by the Septuagint as iakinthinos (, blue )-is a specific blue dye produced from a creature referred to as a chilazon, other blue dyes being unacceptable ( Tosefta ).

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.

In later times more powerful priests forcibly took possession of the skins from the lesser priests, and it was decreed that the skins should be sold, with the proceeds being given to the Temple in Jerusalem ( Tosefta 19 ) The flesh of the animal was divided according to detailed instructions given by the Talmud ( Tamid 31 ), and would then be placed on the wood on the altar ( which was constantly on fire due the large number of sacrifices carried out daily ), and slowly burnt.

He is called Rabbi Abba only in the tannaitic literature ( for instance, Tosefta, Beitzah 1: 7 ), where a number of his sayings are preserved.

Tosefta Chullin 2: 24 tells how Rabbi Eliezer was once arrested and charged with minuth.

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.

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 ).

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 ).

It is interwoven with his commentary on major parts of the Tosefta.

He also authored a commentary to the works of the Tosefta on the section of Nezikin in the Talmud,

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 ).

Nashim ( Hebrew: נשים ) (" Women " or " Wives ") is the third order of the Mishnah ( also of the Tosefta and Talmud ), containing the laws related to women and family life.

Moed ( Hebrew: מועד ) (" Festivals ") is the second Order of the Mishnah, the first written recording of the Oral Torah of the Jewish people ( also the Tosefta and Talmud ).

Kodashim or Qodhashim ( Hebrew קדשים, Holy Things ) is the fifth Order in the Mishna ( also the Tosefta and Talmud ).

Nezikin ( Hebrew: נזיקין, Damages Neziqin ) or Seder Nezikin ( סדר נזיקין, The Order of Damages ) is the fourth Order of the Mishna ( also the Tosefta and Talmud ).

Ṭoharoth ( Hebrew: טהרות literally " Purities ") is the sixth order of the Mishnah ( also the Tosefta and Talmud ).

His studies continued after he started work, and he was made a Doctor of Divinity in 1923, partly for his translation Tractate Sanhedrin, Mishna and Tosefta, published in 1919.

Thus the Yeshu passages were removed from subsequently published editions of the Talmud and Tosefta.