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 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 ).

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

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 ).

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 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 )

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.

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.

) 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 ".

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 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.

Another title found in the Tosefta and Talmud is ben Stada ( son of Stada ).

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.

According to Abraham ben David, who quotes the Tosefta, this spreading would refer to spreading of a skin change as well ( Leviticus 13: 36 ).

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.

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

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

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.

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

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.

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.

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.

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.

It was forbidden to look upon images ( Tosefta to Talmud Shabbat ( Talmud ) 17. 1 ), and even thinking of idolatrous worship was prohibited ( Talmud Berakhot 12b ); if one saw a place where an idol had once stood, he was commanded to utter a special prayer ( Talmud Ber.

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.

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

Major commentaries on the Tosefta include those by:

( 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.

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.

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.

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

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

The Tosefta ( Aramaic: תוספתא.

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

The Tosefta often attributes laws that are anonymous in the Mishnah to named Tannaim.

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

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.

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

of modern Tosefta studies.