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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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The legend appears in various forms throughout the ancient Rabbinic literature in the Tosephta (tHagigah 2:3-4), the Jerusalem Talmud (yHagigah 2:1, 77b), the Babylonian Talmud (bHagigah 14b, 15a,b), the Midrash on the Song of Songs (SongR 1:4), and in a paraphrased version in the mystical treatise Hekhalot Zutarti (Schafer, Synopse [section][section] 344-345).
According to the version of the Babylonian Talmud, Akiba "went out in peace" (bHag 14b) or "ascended in peace and descended in peace" (bHag 15b); Talmud Yerushalmi states that Akiba "entered in peace and went out in peace" (yHag 2:1, 77b); and the Tosephta states that Akiba "ascended in peace and descended in peace" (tHag 2:3-4).
Tosephta Baba Metsia 11: 23; 1 QS 1-3; Matthew 5: 17; 7: 12; 11: 13; 22: 40; Luke 16: 16; John 1: 45.
The Tosephta (Peah 1,2) (a Tannaitic work coeval with the Mishnah, c.
Il est clair que la Tosephta n'est pas a la Mishna ce que Lc.
For citations see Yebamot, 12b, 100b; Ketubbot, 39a; Nedarim, 35b; Niddah, 45a; and Tosephta Niddah, 6.
The rabbinic classics - the Mishnah, the Tosephta, the Halakhic Midrashim, the Talmudim, and the Homiletic Midrashim - do not announce their own authorship.
Kraemer works beautifully with the classical texts of Judaism, moving deftly from one source to another, chronologically tracing a path from the Mishnah to Tosephta, from Talmud Jerushalmi to Bavli, concluding with examples from medieval material.
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.511 where other possibilities are suggested.
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.