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(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.
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 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.
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. 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).

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Tosephta Baba Metsia 11: 23; 1 QS 1-3; Matthew 5: 17; 7: 12; 11: 13; 22: 40; Luke 16: 16; John 1: 45.
Il est clair que la Tosephta n'est pas a la Mishna ce que Lc.
Thus Tosephta (Yadayim 2:12) recounts that written-out blessings and certain verses do not defile the hands.
Tosephta 2:13; that the word "gilyonim" means gospels is noted by Leiman, Canonization of Hebrew Scripture, n.
See the example given in Tosephta Yadayim Chapter 2 where it states clearly that a complete short verse which does not contain God's name does not defile the hands, and the related material concerning saving sacred texts from burning in Shabbat 115-118 and Rabbi Joseph Karo, Shulchan Aruch Orach Chaim 334.
He added twelve years of bibliographic entries to his study of Talmud, added a chapter on the Tosephta, and broadened the scope of the work to include an introduction to the midrashim.
We will present four sources, two from the Talmud, one from the Tosephta, and one from Midrash, to demonstrate that opinions about the word, and what exactly the priest was doing to the sotah's hair, were not uniform, in contrast to the assumption held by many today that he was uncovering her hair.
Our third example comes from the Tosephta (collection of Tannaitic teachings supplementing the Mishnah).