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 Talmud often utilizes the traditions found in the Tosefta to examine the text of the Mishnah.

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 seven laws listed by the Tosefta and the Talmud are

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.

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 ).

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

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.

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 ).

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 ).

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.

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.

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.

Its redactor drew upon earlier rabbinic sources, including the Mishnah, Tosefta, the halakhic midrashim the Targums.

Observance of Sukkot is detailed in the Book of Nehemiah and Leviticus 23: 34-44 in the Bible, the Mishnah ( Sukkah 1: 1 – 5: 8 ); the Tosefta ( Sukkah 1: 1 – 4: 28 ); and the Jerusalem Talmud ( Sukkah 1a –) and Babylonian Talmud ( Sukkah 2a – 56b ).

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

In many ways, the Tosefta acts as a supplement to the Mishnah ( tosefta means " supplement or addition ").

The Tosefta closely corresponds to the Mishnah, with the same divisions for sedarim (" orders ") and masekhot (" tractates ").

At times the text of the Tosefta agrees nearly verbatim with the Mishnah.

The traditional view is that the Tosefta should be dated to a period concurrent with or shortly after the redaction of the Mishnah.

This view pre-supposes that the Tosefta was produced in order to record variant material not included in the Mishnah.

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.

Alberdina Houtman and colleagues theorize that while the Mishnah was compiled in order to establish an authoritative text on halakhic tradition, a more conservative party opposed the exclusion of the rest of tradition and produced the Tosefta to avoid the impression that the written Mishnah was equivalent to the entire oral Torah.

* Braitot-A genre of rabbinic literature from the same time period as the Mishnah and Tosefta that no longer exists.

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.

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.

The Tannaim, as teachers of the Oral Law, were direct transmitters of an oral tradition passed from teacher to student that was written and codified as the basis for the Mishnah, Tosefta, and tannaitic teachings of the Talmud.

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.

She is mentioned at least four times in the Talmudic discourse regarding her law decrees first Babylonian Talmud Berakhot 10a then in Tosefta Pesahim 62b in Babylonian Talmud Eruvin 53b – 54a and Babylonian Talmud Avodah Zarah 18b.

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

Because of the large number of merchant-scholars who came from throughout the Jewish world to attend the great fairs in Troyes, Rashi was able to compare different manuscripts and readings in Tosefta, Jerusalem Talmud, Midrash, Targum, and the writings of the Geonim, and determine which readings should be preferred.

The Tosefta ( Aramaic: תוספתא.

Whereas the Mishna was considered authoritative, the Tosefta was supplementary.

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.

Others, such as Hanokh Albeck, theorize that the Tosefta is a later compendium of several baraitot collections which were in use during the Amoraic period.

These opinions serve to show the difficulties in establishing a clear picture of the origins of the Tosefta.

The first was that of Moses Samuel Zuckermandl in 1882, which relied heavily on the Erfurt manuscript of the Tosefta.

In 1955 Saul Lieberman began publishing his monumental Tosefta ki-Feshutah.

of modern Tosefta studies.