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75-465: The Midr'she halakha , Mishnah , and Tosefta (compiled from materials pre-dating the year 200 CE) are the earliest extant works of rabbinic literature, expounding and developing Judaism's Oral Law , as well as ethical teachings. Following these came the two Talmuds: The earliest extant material witness to rabbinic literature of any kind is the Tel Rehov inscription dating to the 6th–7th centuries, also

150-547: A commentary on the Bible or Mishnah . There are a large number of "classical" Midrashic works spanning a period from Mishnaic to Geonic times, often showing evidence of having been worked and reworked from earlier materials, and frequently coming to us in multiple variants. A compact list of these works [based on ( Holtz 2008 )] is given below; a more thorough annotated list can be found under Midrash. The timeline below must be approximate because many of these works were composed over

225-615: A compendium of the Tosafot of Sens and of Évreux; this compendium is called the Tosafot of Touques, and forms the basis of the edited tosafot. Eliezer's own glosses, written on the margin, are known as the Tosafot Gillayon or Gilyon Tosafot. It must be premised, however, that the Tosafot of Touques did not remain untouched; they were revised afterward and supplemented by the glosses of later tosafists. Gershon Soncino, who printed these tosafot, declares that his ancestor Moses of Fürth, who lived in

300-646: A continuous commentary, but rather (like the "Dissensiones" to the Roman Code of the first quarter of the twelfth century) deal only with difficult passages of the Talmud. Single sentences are explained by quotations which are taken from other Talmudic treatises and which seem at first glance to have no connection with the sentences in question. On the other hand, sentences which seem to be related and interdependent are separated and embodied in different treatises. The Tosafot can be understood only by those who are well advanced in

375-455: A law that prohibited possession of the Talmud under pain of death and 24 wagon loads of scrolls of the Talmud were gathered from all of France and burned in the center of Paris . The intention of the church was that the study of the Talmud should be forgotten and once forgotten it would remain forgotten for all generations since there would be nobody to teach it. As a result, the Tosafists devised

450-1153: A long span of time, borrowing and collating material from earlier versions; their histories are therefore somewhat uncertain and the subject of scholarly debate. In the table, "n.e." designates that the work in question is not extant except in secondary references. Tannaitic period (till 200 CE) Mekhilta of Rabbi Ishmael Mekhilta of Rabbi Shimon Mekilta le-Sefer Devarim (n.e.) Sifra Sifre Sifre Zutta Alphabet of Akiba ben Joseph (?) Seder Olam Rabbah 400–650 CE Genesis Rabbah Midrash Tanhuma Lamentations Rabbah Leviticus Rabbah 650–900 CE Midrash Proverbs Ecclesiastes Rabbah Deuteronomy Rabbah Pesikta de-Rav Kahana Pesikta Rabbati Avot of Rabbi Natan Pirkei de-Rabbi Eliezer Seder Olam Zutta Tanna Devei Eliyahu 900–1000 CE Midrash Psalms Exodus Rabbah Ruth Zuta Lamentations Zuta 1000–1200 Midrash Aggadah of Moses ha-Darshan Midrash Tadshe Later Yalkut Shimoni Midrash ha-Gadol Ein Yaakov Numbers Rabbah The Geonim are

525-486: A pupil of a certain R. Isaac; the author of the tosafot to Ḥagigah wrote tosafot to other treatises also. Those to Ta'anit belong to the post-tosafot period, and differ in style from those to other treatises. Quoted by Joseph Colon (Responsa, Nos. 5, 31) and Judah Minz (Responsa, No. 10). The term may designate either the tosafot of Samuel b. Meïr and Moses of Évreux , or glosses to Alfasi 's Halakot . Mentioned by Joseph Solomon Delmedigo and Solomon Algazi ,

600-768: A support" ( asmachta ). Of this class are many of the explanations in the Sifra and in the Sifre. The tanna also often says frankly that he does not cite the biblical word as proof ("re'aya"), but as a mere suggestion ("zecher"; lit. "reminder") of the halakah, or as an allusion ("remez") to it. [REDACTED]  This article incorporates text from a publication now in the public domain :  Singer, Isidore ; et al., eds. (1901–1906). "MIDRASH HALAKAH" . The Jewish Encyclopedia . New York: Funk & Wagnalls. Bibliography: Tosafot The Tosafot , Tosafos or Tosfot ( Hebrew : תוספות ) are medieval commentaries on

675-438: A system where they could study the Talmud without the existence of a text despite the vastness of the Talmud. They appointed scholars, each to be expert in one of the volumes of the Talmud, to know it by heart and very well, and so through these scholars they would have expertise and knowledge in all of the Talmud. As they would study a particular text in one volume of the Talmud those scholars who were expert in different volumes of

750-569: Is a Babylonian term, which in Jerusalem writings is replaced by tosafot . The Tosafot resemble the Gemara in other respects also, for just as the latter is the work of different schools carried on through a long period, so the former were written at different times and by different schools, and gathered later into one body. Up to and including Rashi, the Talmudic commentators occupied themselves only with

825-460: Is contrary to the interpretation of Rabbi Eliezer . From the expression be-miksat (Exodus 12:4), which, according to it, can mean only "number," the older halakha deduces the rule that when killing the Passover lamb the slaughterer must be aware of the number of persons who are about to partake of it. The statement that the determination of the calendar of feasts depends wholly on the decision of

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900-509: Is explained by the fact that the redactors of the two forms of halakhot borrowed passages from one another. Since the halakhic midrashim had for their secondary purpose the exegesis of the Bible, they were arranged according to the text of the Pentateuch . As Genesis contains very little matter of a legal character, there was probably no halakhic midras h to this book. On the other hand, to each of

975-427: Is known to have compiled tosafot decisions; in fact, references to two groups of Pisḳe Tosafot are found in the works of the later commentators. This term is used by Joseph Colon and by Jacob Baruch Landau and may apply to Talmudic novellae by Spanish authors. Jeshuah b. Joseph ha-Levi , for instance, applies the term "tosafot" to the novellae of Isaac ben Sheshet . The tosafot which have been published with

1050-556: Is then "that which has been expounded," or more simply, a work focused on rabbinic exposition (of the Torah or of Torah based laws and ethics). The word is applied only to compilations of Tannaic midrash or to the Tannaic exposition process. However, the common term midrash used by itself has come to be a shorthand for the term midrash aggadah which, in contrast to midrash halakha, are non-legal tannaic expositions that are based on

1125-505: The Hebrew Bible , and by interpreting these passages as proofs of the laws' authenticity. The term midrash halakha is also applied to the derivation of new laws, either by means of a correct interpretation of the obvious meaning of scriptural words themselves or by the application of certain hermeneutic rules. The word midrash is rooted in the term drash , literally "seek," or "enquire," but practically meaning exposition. Midrash

1200-469: The Nasi and his council is derived from Leviticus 23:37, the defectively written otam (them) being read as attem (you) and the interpretation, "which you shall proclaim," being regarded as conforming to the original meaning of the phrase. When two different forms of the same word in a given passage have been transmitted, one written in the text ( ketib ), and the other being the traditional reading ( qere ),

1275-474: The Talmud . They take the form of critical and explanatory glosses, printed, in almost all Talmud editions, on the outer margin and opposite Rashi 's notes. The authors of the Tosafot are known as Tosafists ; for a listing see List of Tosafists . The word tosafot literally means "additions". The reason for the title is a matter of dispute among modern scholars. Many of them, including Heinrich Graetz , think

1350-457: The Vilna edition of the Talmud edited by Romm , the "old tosafot" to several treatises are printed. By Rabbi Isaiah di Trani . A small collection of tosafot composed by rabbis from England. A commentary in tosafot style, and largely dependent on the earlier tosafot collections, composed by Asher ben Jehiel . The Tosafot shelanu are printed in most Talmud editions, in the column farther from

1425-436: The halakha , not wishing to designate either as wrong, interprets the word in such a way that both forms may be regarded as correct. Thus it explains Leviticus 25:30-where according to the qere the meaning is "in the walled city," but according to the ketib , "in the city that is not walled"-as referring to a city that once had walls, but no longer has them. In a similar way it explains Leviticus 11:29. According to Krochmal,

1500-558: The ketib was due to the Soferim themselves, who desired that the interpretation given by the halakha might be contained in the text; for example, in the case of otam and attem noted above, they intentionally omitted the letter vav . The younger halakha did not confine itself to the mere literal meaning of single passages, but sought to draw conclusions from the wording of the texts in question by logical deductions, by combinations with other passages, etc. Hence its midrash differs from

1575-453: The responsa literature, or even the siddur (Jewish prayerbook), and more. Classic Torah and/or Talmud commentaries have been written by the following individuals: Classical Talmudic commentaries were written by Rashi. After Rashi the Tosafot were written, which was an omnibus commentary on the Talmud by the disciples and descendants of Rashi; this commentary was based on discussions done in

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1650-490: The Bible. Midrash halakha is not aggadic , sometimes resulting in confusion with the common shorthand meaning of midrash . Instead, the product of midrash halakha are legal works, primarily Mishnah and Beraisa . The phrase "Midrash halakha" was first employed by Nachman Krochmal , the Talmudic expression being Midrash Torah = "investigation of the Torah ". These interpretations were often regarded as corresponding to

1725-483: The German tosafists, who wrote numerous tosafot, which are mentioned by Abraham ben David , and which are very often cited in the edited tosafot. But Isaac ben Asher's tosafot were revised by his pupils, who, according to Rabbeinu Tam, sometimes ascribed to their teacher opinions which were not his. Zedekiah ben Abraham , however, refutes Rabbeinu Tam's assertion. The most prominent tosafist immediately after Rabbeinu Tam

1800-559: The Italian school was represented by Isaiah di Trani . If the tosafot of Asher b. Jehiel (RoSH) (d. 1328) are to be included, the tosafistic period extended through more than two centuries. When the fanaticism of the French monasteries and the judgement of King Louis IX brought about the destruction of the Talmud, the writing of tosafot in France soon ceased. Each generation of Tosafists would add to

1875-635: The Latin translation of the catalogue of the Oppenheim Library, No. 667). Manuscript No. 7 of the Günzburg collection bears the superscription "Tosafot of Gornish to Yebamot," and in these tosafot French and German rabbis are quoted. Manuscript No. 603 of the same collection contains also the Tosafot of Gornish and novellae by Judah Minz , and fragments of Gornish tosafot are found in manuscripts in other libraries. Different theories have been advanced with regard to

1950-559: The Mekilta, just as the Mekilta included in the Midrash HaGadol has incorporated many doctrines from Akiba's midrash . Midrashic halakhot found also scattered through the two Talmuds; for many halakhic baraitot (traditions in oral law) that occur in the Talmuds are really midrashic , recognizable by the fact that they mention the scriptural bases for the respective halakhot, often citing

2025-491: The Mishnah; they are scattered in various parts, and their number is quite considerable. Neither are they stated in fixed terms; a generally accepted rule is followed by "This is the way of the Talmud" or "The Talmud usually declares." Sometimes the negative expression is found, "This is not the way of the Talmud." A frequently recurring rule is indicated by some such formula as "We find many like this." The above description concerns

2100-410: The Sifre to Deuteronomy forms a halakhic midrash on that book from the school of R. Akiva, while another from the school of R. Ishmael has been shown by Hoffmann to have existed. This assignment of the several midrashim to the school of R. Ishmael and to that of R. Akiva respectively, however, is not to be too rigidly insisted upon; for the Sifre repeats in an abbreviated form some of the teachings of

2175-543: The Talmud , that is to say, they are an extension and development of the Talmud. For just as the Gemara is a critical and analytical commentary on the Mishnah , so are the Tosafot critical and analytical glosses on those two parts of the Talmud. 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

2250-451: The Talmud would tell of anything in the volume of the Talmud that they were expert on that would contradict their understanding of the text at hand. Thus an important aspect of the scholarship of the Tosafists is to use texts in different areas of the Talmud to disprove certain interpretations of the Talmud (often those of Rashi) and to determine the correct way to understand the Talmud. The Tosafot quote principally Rashi (very often under

2325-406: The Tosafot of Évreux . It may be presumed that the "Tosafot of R. Moses" mentioned by Mordechai ben Hillel are identical with the tosafot just mentioned. According to Joseph Colon and Elijah Mizraḥi , Moses wrote his glosses on the margin of Isaac Alfasi 's "Halakhot," probably at the time of the burning of the Talmud. Eliezer of Touques , of the second half of the thirteenth century, made

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2400-619: The Tosafot, as in the case of an Eliezer of Sens , a Jacob of Orléans , and many Abrahams and Isaacs. Some are mentioned just once, including Eliezer of "Pelire" [Falaise? Montpellier?], Ephraim b. David, and one Hezekiah. A commentary on the Pentateuch entitled "Da'at Zeḳenim" (Leghorn, 1783) is attributed to the Tosafists. In form this commentary follows the style of the Tosafot; Rashi is often discussed, and sometimes corrected. The earliest collection, compiled by Samson ben Abraham of Sens . It

2475-428: The actual father of the tosafot in France was Jacob b. Meir, known colloquially as Rabbeinu Tam , whose style was adopted by his successors. He wrote a great number of tosafot, many of which are to be found in his "Sefer ha-Yashar"; but not all, as many passages that are cited in the edited tosafot are not found in the work just mentioned. In Germany, at the same time, flourished Isaac ben Asher ha-Levi (RIBA), leader of

2550-452: The biblical passage it derives from—that the name midrash applies, whereas one that, though ultimately based on the Bible, is cited independently as an established statute is called a halakha . Collections of halakhot of the second sort are the Mishnah and the Tosefta ; compilations of the first sort are the halakhic midrashim . This name they receive to distinguish them from the haggadic midrashim , since they contain halakhot for

2625-510: The binding. The Vilna edition also includes tosafot from other collections, such as Tosafot Yeshanim, Tosafot ha-Ri and Tosafot ha-Rid on a few tractates. The Piske Tosafot (decisions of the Tosafot) are printed at the end of each tractate. Complete sets of the Tosafot ha-Rosh and the Tosafot of Rabbi Peretz are published separately, as are individual volumes from the Tosafot Yeshanim and

2700-460: The compiled glosses, and therefore there are many different versions of the Tosafot . In addition, each compilation of the Tosafos did not contain everything that was said by the Tosafists on the subject so compilations will differ in what they say. Therefore, some things that were said by the Tosafists will be found only in obscure versions of the Tosafot . The final version of these commentaries

2775-610: The designation qonṭres "pamphlet" (Rashi initially published his commentary in pamphlets), many of the ancient authorities (as Kalonymus of Lucca , Nathan ben Jehiel , and Chananel ben Chushiel ), some contemporary scholars (as Abraham ben David , Maimonides , Abraham ibn Ezra , and others), and about 130 German and French Talmudists of the twelfth and thirteenth centuries. Many of the last-named are known as authors of general Talmudic works, as, for instance, Eliezer ben Nathan of Mainz, Judah of Corbeil , and Jacob of Coucy ; but many of them are known only through their being quoted in

2850-441: The edited tosafot (and many of which were seen in manuscript by Azulai), he revised those of his predecessors. His pupils were not less active; their additions are known as the Tosafot of Perez b. Elijah's Pupils. Mentioned in the novellae on Tamid ascribed to Abraham b. David . Zunz thinks that the Tosafot of Sens may be referred to under this title; but the fact that Abraham b. David was much earlier than Samson of Sens leads to

2925-485: The feast. However, to find a ground for the halakha that those who are unclean through contact with other objects than a corpse may have no share in the Passover, it explains the repetition of the word ish in this passage (Leviticus 9 10) as intending to include all other cases of defilement. Despite this difference in method, the midrashim of the older and of the younger halakha alike believed that they had sought only

3000-518: The following French tosafists of the thirteenth century: (1) Moses of Évreux , (2) Eliezer of Touques , and (3) Perez ben Elijah of Corbeil. It has been said that the first German tosafist, Isaac b. Asher ha-Levi, was the head of a school, and that his pupils, besides composing tosafot of their own, revised his. In the thirteenth century the German schools were represented by Baruch ben Isaac , in Regensburg, and later by Meir of Rothenburg (MaHaRaM);

3075-514: The general features of the Tosafot; nevertheless, the writings of different tosafists differ somewhat in style and method. With regard to method, it should be said that the Tosafot of Touques (see below) concern particularly the casuistic interpretation of the traditional law, but do not touch halakhic decisions. In spite of the great respect in which Rashi was held by the Tosafists, the latter freely disputed his explanations; see Rashi § Criticism of Rashi . The chief home of tosafot literature

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3150-480: The general tosafot of Sens, including those appearing among the edited tosafot; (2) the earlier unedited tosafot (for example, those to Ḳiddushin by Isaac b. Samuel haZaken of Dampierre, and those to Avodah Zarah by his son Elhanan ben Isaac ); these sometimes appear separately under the title of Tosafot ha-Ri ; (3) a collection of old tosafot published by Joseph Jessel b. Wolf ha-Levi in "Sugyot ha-Shas" (Berlin, 1736); (4) various tosafot found in ancient manuscripts, as

3225-526: The glosses are so-called as additions to Rashi 's commentary on the Talmud. In fact, the period of the Tosafot began immediately after Rashi had written his commentary; the first tosafists were Rashi's sons-in-law and grandsons, and the Tosafot consist mainly of strictures on Rashi's commentary. Others, especially Isaac Hirsch Weiss , object that many tosafot — particularly those of Isaiah di Trani  — have no reference to Rashi. Weiss, followed by other scholars, asserts that tosafot means additions to

3300-451: The latter quoting these tosafot to Bava kamma . But as the same quotation is made by Betzalel Ashkenazi and ascribed to a pupil of Perez ben Elijah , Azulai concludes that these tosafot originated in Perez b. Elijah's school. Still, Mordecai ben Hillel mentions a R. Judah of Gornish, and Abraham ibn Akra reproduces Talmudic novellae by "M. of Gornish" (Embden gives "Meïr of Gornish" in

3375-417: The laws contained in the scriptures by an accurate interpretation of the text and a correct determination of the meaning of the various words. The form of exegesis adopted is frequently one of simple lexicography , and is remarkably brief. A few examples will serve to illustrate the style of the older midrash halakha . It translates the word ra'ah (Exodus 21:8) "displease" ( Mekhilta , Mishpatim ), which

3450-415: The longest Jewish inscription from late antiquity. Meanwhile, the earliest extant Talmudic manuscripts are from the 8th century. Midrash (pl. Midrashim ) is a Hebrew word referring to a method of reading details into, or out of, a biblical text. The term midrash also can refer to a compilation of Midrashic teachings, in the form of legal, exegetical, homiletical, or narrative writing, often configured as

3525-424: The middle of the fifteenth century, was a descendant in the fifth generation of Moses of Speyer, who is mentioned in the Tosafot of Touques. It is supposed that the last redactor of these tosafot was a pupil of Samson of Chinon. Perez ben Elijah of Corbeil was one of the most active of the later tosafists. Besides supplying tosafot to several treatises, which are quoted by many old authorities and are included among

3600-454: The most part, although there are haggadic portions in them. In these collections the line between independent halakha and midrash halakha is not sharply drawn. Many mishnayot (single paragraph units) in the Mishnah and in the Tosefta are midrashic halakhot. On the other hand, the halakhic midrashim contain independent halakhot without statements of their scriptural bases. This confusion

3675-472: The name "Gornish." According to S. Schechter , it is a corruption of " Mayence ", while H. Adler thinks it a corruption of "Norwich". Gross (l.c.) thinks that Gornish may be identical with Gournay, in France, and that "M. of Gornish," apparently the author of the Tosafot of Gornish, may be Moses of Gornish and identical with the Moses of גריינץ mentioned in the Tosafot of Sens (to Pesaḥim ). It may be added that in

3750-581: The older halakha and the artificiality of the younger is illustrated also by the difference in the method of explaining the Law, cited above, in regard to uncleanness. Both halakhot regard it as self-evident that if a man is unclean, whether it be from contact with a corpse or from any other cause, he may not share in the Passover. The younger halakha , despite the dot over the ה, reads rechokah and makes it refer to derekh ("road" or "way") even determining how far away one must be to be excluded from participation in

3825-541: The other four books of the Pentateuch there was a midrash from the school of Rabbi Akiva and one from the school of Rabbi Ishmael , and these midrashim are still in great part extant. The halakhic midrash to Exodus from the school of R. Ishmael is the Mekilta , while that of the school of R. Akiva is the Mekilta of R. Shimon bar Yochai , most of which is contained in Midrash ha-Gadol . A halakhic midrash to Leviticus from

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3900-424: The plain meaning ("peshaṭ") of the text; but after the beginning of the twelfth century the spirit of criticism took possession of the teachers of the Talmud. Thus some of Rashi's continuators, as his sons-in-law and his grandson Samuel ben Meïr (RaSHBaM), while they wrote commentaries on the Talmud after the manner of Rashi's, wrote also glosses on it in a style peculiar to themselves. The Tosafot do not constitute

3975-489: The rabbinic academies of Germany and France. Modern Torah commentaries which have received wide acclaim in the Jewish community include: Modern Siddur commentaries have been written by: Midrash halakha Midrash halakha ( Hebrew : מִדְרָשׁ הֲלָכָה ) was the ancient Judaic rabbinic method of Torah study that expounded upon the traditionally received 613 Mitzvot (commandments) by identifying their sources in

4050-541: The rabbis of Sura and Pumbeditha, in Babylon (650 - 1250) : The Rishonim are the rabbis of the early medieval period (1000 - 1550) The Acharonim are the rabbis from 1550 to the present day. Mefareshim is a Hebrew word meaning "commentators" (or roughly meaning " exegetes "), Perushim means "commentaries". In Judaism these words refer to commentaries on the Torah (five books of Moses), Tanakh , Mishnah , Talmud ,

4125-508: The real meaning of the scriptural texts; thus it was held that a correct elucidation of the Torah carried with it the proof of the halakha and the reason for its existence. In the midrash halakha three divisions may be distinguished: The older halakha sought only to define the compass and scope of individual laws, asking under what circumstances of practical life a given rule was to be applied and what would be its consequences. The older midrash , therefore, aims at an exact definition of

4200-530: The school of R. Akiva exists under the name " Sifra " or "Torat Kohanim." There was one to Leviticus from the school of R. Ishmael also, of which only fragments have been preserved. The halakhic midrash to Numbers from the school of R. Ishmael is the " Sifre "; while of that of the school of R. Akiva, the Sifre Zutta , only extracts have survived in Yalkut Shimoni and Midrash HaGadol . The middle portion of

4275-417: The schools where the Tosafists learned and gathered all of the different manuscripts of that final version of the Tosafos and printed them in his Talmud. Since then every publication of the Talmud was printed with the Tosafos on the outer side of the page (the inner side has the commentary of Rashi) and is an integral part of the study of the Talmud. During the period of the Tosafists the church enacted

4350-403: The scriptures is frequently very distant from the literal meaning of the words. The same is true of many explanations by the younger tannaim . These occur chiefly as expositions of such halakhot as were not based on scripture but which it was desired to connect with or support by a word in the Bible. The Talmud often says of the interpretations of a baraita: "The Biblical passage should be merely

4425-457: The sentences in Exodus 13 than the one generally received; connecting the word ha-yom (= "this day", the first word of verse 13:4) with verse 13:3 and so making the passage read: "There shall no leavened bread be eaten this day." The younger halakha reads ha-yom with verse 13:4, and finds its support for the traditional halakha by means of the principle of semukot (collocation); that is to say,

4500-414: The simple exegesis of the older halakha . It treats the Bible according to certain general principles, which in the course of time became more and more amplified and developed (see Talmud ); and its interpretations depart further and further from the simple meaning of the words. A few examples will illustrate this difference in the method of interpretation between the older and the younger halakhah . It

4575-457: The study of the Talmud, for the most entangled discussions are treated as though they were simple. Glosses explaining the meaning of a word or containing a grammatical observation are very rare. The Tosafot may be considered from the point of view of a methodology of the Talmud. The rules are certainly not gathered together in one series, as they are, for instance, in Maimonides ' introduction to

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4650-410: The supplement to Zacuto 's Yuḥasin a David of "Durnish" occurs. Tosafot which are neither of Sens nor of Touques. They are so called by Betzalel Ashkenazi ; he included many fragments of them in his Shitah Mekubetzet , to Bava Metzia , Nazir , etc. Name sometimes applied to the recensions of Perez b. Elijah or to the tosafot of Jehiel of Paris . This group comprises four smaller ones: (1)

4725-446: The supposition that the glosses indicated are those of previous tosafists, as Rabbeinu Tam, Isaac b. Asher ha-Levi, and Isaac b. Samuel ha-Zaḳen and his son. Collection of halakic decisions gathered from the edited tosafot to thirty-six treatises— Nazir and Me'ilah being excepted—and generally printed in the margin of the Tosafot; in the later editions of the Talmud, after the text. These decisions number 5,931; of these 2,009 belong to

4800-524: The text at the very beginning. In the Jerusalem Talmud the midrashic baraitot frequently begin with ketib (= "It is written"), followed by the scriptural passage. From the instances of midrashic baraitot in the Talmud that are not found in the extant midrashim , the loss of many of the latter class of works must be inferred. The midrash which the Amoraim use when deducing tannaitic halakhot from

4875-529: The text of the Talmud ever since its earliest edition (see Talmud, Editions of ). They extend to thirty-eight treatises of the Babylonian Talmud. Most of the treatises are covered by the Tosafot of Touques, some by the Tosafot of Sens; many are provided with the tosafot of various authors, revised by Perez b. Elijah's school. The authorship of the tosafot to seventeen treatises only can be established with certainty: The tosafot to Mo'ed Ḳaṭon were written by

4950-488: The tosafot to Chullin written in 1360, the manuscript of which is in the Munich Library (No. 236). In the collection published by Joseph Jessel b. Wolf haLevi (No. 3), besides the old tosafot to Yoma by Moses of Coucy , there are single tosafot to sixteen treatises—Shabbat, Rosh HaShanah, Megillah, Gittin, Bava Metzia, Menaḥot, Bechorot, Eruvin, Beitzah, Ketubot, Kiddushin, Nazir, Bava Batra, Horayot, Keritot, and Niddah. In

5025-553: The tractate Berakot and the order Mo'ed ; 1,398 to Niddah and the order Nashim ; 1,503 to Neziḳin ; and 1,021 to Ḳodashim . The decisions contained in the tosafot to Shabbat , Pesaḥim , Giṭṭin , Ketubot , Baba Ḳamma , Baba Meẓi'a , Baba Batra , and Ḥullin number fully one-half of those recognized as authoritative. The compiler of these decisions can not be identified with certainty; Asher b. Jehiel , his son Jacob b. Asher , and Ezekiel, uncle of Eliezer of Touques , are given by different authorities. Jacob Nordhausen , also,

5100-427: The true meaning of the scriptures. Their interpretations and deductions appeared to them to be really contained in the text; and they wished them to be considered correct biblical expositions. Hence they both have the form of scriptural exegesis, in that each mentions the biblical passage and the halakha that explains it, or, more correctly, derives from it. It is to a law stated in this form—i.e., together with

5175-404: The two sentences, "There shall no leavened bread be eaten," and "This day came ye out," though they are separated grammatically, are immediately contiguous in the text, and exert an influence over each other. What the older halakha regarded as the obvious meaning of the words of the text, the younger infers from the collocation of the sentences. The wide divergence between the simple exegesis of

5250-509: Was 11th century France. It began with Rashi's pupils, and was continued mainly by the heads of the French schools. While tosafot began to be written in Germany at the same time as in France, the French tosafists always predominated numerically. The first tosafot recorded are those written by Rashi's two sons-in-law, Meïr b. Samuel of Ramerupt (RaM) and Judah ben Nathan (RIBaN), and by a certain R. Joseph. But their tosafot not being otherwise known,

5325-557: Was a generally accepted opinion that the first Passover celebrated in Egypt, that of the Exodus , differed from those that followed it, in that at the first one the prohibition of leavened bread was for a single day only, whereas at subsequent Passovers this restriction extended to seven days. The older halakha represented by R. Jose the Galilean , bases its interpretation on a different division of

5400-486: Was also very active; he wrote tosafot to several Talmudic treatises, of which those to Berakhot were published at Warsaw (1863); some of those to 'Abodah Zarah are extant in manuscript. Among the many French tosafists deserving special mention was Samuel ben Solomon of Falaise (Sir Morel), who, owing to the destruction of the Talmud in France in his time, relied for the text entirely upon his memory. The edited tosafot owe their existence particularly to Samson of Sens and to

5475-472: Was his pupil and relative Isaac ben Samuel ha-Zaḳen (RI) of Dampierre, whose tosafot form a part of the Tosafot Yeshanim (see below). Isaac was succeeded by his pupil Samson ben Abraham of Sens (R"SH) (d. about 1235), who, besides enriching the literature with his own compositions, revised those of his predecessors, especially his teacher's, and compiled them into the group known as the Tosafot of Sens . Samson's fellow pupil Judah b. Isaac of Paris (Sir Leon)

5550-414: Was one of the main sources for the Tosafot of Touques , which in turn underlies the present printed Tosafot (" Tosafot shelanu "). Passages from the Tosafot of Sens which did not find their way into the main collection are sometimes printed under the title of Tosafot Yeshanim . Moses of Évreux , one of the most prolific tosafists, furnished glosses to the whole Talmud; they form a distinct group known as

5625-544: Was published on the outer side of the pages of the Soncino edition of the Talmud, printed in Soncino , Italy (16th century), and was the first printed edition of the full Talmud. The publisher of that edition was a nephew of Rabbi Moshe of Spires (Shapiro) who was of the last generation of Tosafists and who initiated a project of writing a final compilation of the Tosafos . Before he published his Talmud he traveled throughout France to

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