Also found in: Wikipedia.


(tōsĕf`tə), plural Toseftoth (–tōth) [Aramaic,=additional], collection of ancient Jewish teachings supplementing the MishnaMishna
, in Judaism, codified collection of Oral Law—legal interpretations of portions of the biblical books of Exodus, Leviticus, Numbers, and Deuteronomy and other legal material. Together with the Gemara, or Amoraic commentary on the Mishna, it comprises the Talmud.
..... Click the link for more information.
 or Oral Law and closely allied to it in organization. Like the Mishna, it was compiled by the TannaimTannaim
[plural of Aramaic tanna,=one who studies or teaches], Jewish sages of the period from Hillel to the compilation of the Mishna. They functioned as both scholars and teachers, educating those in the synagogues as well as in the academies.
..... Click the link for more information.
. Many of its teachings, called Baraitot, do not appear in the Mishna; others are merely elucidations or alternative versions of Mishnaic material. It contains a larger percentage of aggadic material than does the Mishna. The Tosefta is an independent work and has been made the subject of commentaries.


See H. L. Strack, Introduction to Talmud and Midrash (1931, repr. 1969); S. Lieberman, Tosefta Kifshuta (1955).

The Columbia Electronic Encyclopedia™ Copyright © 2013, Columbia University Press. Licensed from Columbia University Press. All rights reserved.
Mentioned in ?
References in periodicals archive ?
On the one hand an unbiased reading of the Philonic corpus shows Philo to have been a faithful and enthusiastic proponent of what he considered to be "normative Judaism";(11) but on the other, this was not, and in the nature of things could not have been, synonymous with the halakhah as codified in the Mishnah, Tosefta, and later rabbinic codes, though they clearly had much in common.
(23.) The Tosefta, on the other hand , specifies that he who tattoos his slave so that he will not escape is exempt from this prohibition.
In "The Rabbinic Social Contract," Maccoby reads accounts in Tosefta Avodah Zarah 8 and TB AZ as displaying another dialectical lesson: humanity has a natural moral faculty (displayed in the Noahide laws), but it is weak and needs supplementation by revealed instruction ("he who is commanded and does stands higher than he is not commanded and does").
The literature of the Jewish sages--particularly the Mishna, Tosefta, and Midrashim--provides useful information on price regulation in Roman Palestine.
From the Tosefta'(11) we learn that one of the accepted blessings of that proto-'Amidah had long been a Birkat Ha-Perushim ("Blessing against Schismatics"), which afforded the praying community an opportunity of condemning those who threatened their national survival or religious and communal interests.
(9.) Deuteronomy 27:2 commands that the ceremony be performed ba-yom asher ta'avru et ha-Yarden, literally, 'on the day you cross the Jordan.' See Tosefta Sotah 8; Sotah 36a, followed by Rashi, Kara, and Radak.
155--198), and I must say its gist is stunning: James (with the Tosefta and a substantial body of opinion cited by Bockmuehl) considered Antioch as part of the Land of Israel, so that "issues of purity would matter more literally there than in the Diaspora" (p.
Mishnah and Tosefta: A Synoptic Comparison of the Tractates Berakhaot and Shebiit.
At the same time, receiving services from non-Jewish physicians and healers was limited as well for fear of harassment or murder disguised as a medical failure (Mishna, Avoda Zara, 2:2; Tosefta, Hulin, 2:21, Zuckermandel edition, 503).
Pode ser considerado como uma especie de "tosefta" ou "gemarah" para o Mishna Avot, que nao possui um gemarah tradicional.
Safrai (Ed.), The Literature of the Sages: Part One: Oral Torah, Halakha, Mishna, Tosefta, Talmud, External Tractates (pp.
Among the topics are adapted Roman rituals in second-century CE Jewish houses, Jews and Christians under Trajan and the date of Ignatius' martyrdom, whether the Noahide commandments were formulated at Yavne: Tosefta Avoda Zara 8:4-9 in cultural and historical context, Christian gnosticism and Judaism in the first decades of the second century, and Josephus on the temple from a post-70 perspective.