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	Tosafists - Wikipedia, the free encyclopedia
		The Tosafot are printed on the outer margin of the page; i.e., when looking at an opened book you will see the Tosafot in the columns closest to the edges of the pages, farthest from the binding.
		The Tosafot that have been printed in the standard Talmud editions are merely an accidental selection from a vast literature that circulated in manuscript.
		Pupil of Jacob Tam and one of the earlier tosafists ("ba'ale tosafot yeshanim").
	en.wikipedia.org /wiki/Tosafists (1664 words)

	Ohr Torah Stone \| Features \| Mayim Achronim (Site not responding. Last check: 2007-11-05)
		Tosafot resolve this contradiction by saying that the verse quoted in Brachot is only an " a reliance on the verse", and not a derivation from the verse.
		According to Tosafot, a proof of this is that the Gemara also quotes oil as being derived from this verse, and certainly oil is not obligatory today.
		When Tosafot said they did not do mayim achronim because they did not have sodomite salt, they were simply justifying the custom of their communities, but they did not intend others to disregard mayim achronim because of their statement.
	www.ohrtorahstone.org.il /features/mayim.htm (2800 words)

	Tosafot - Enpsychlopedia (Site not responding. Last check: 2007-11-05)
		The Tosafot ( Hebrew : תוספות) are mediæval commentaries on 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" is a Babylonian term, which in Palestinian writings is replaced by "tosafot" (see Yer.
		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.
	www.grohol.com /psypsych/Tosafot (2650 words)

	Tosafot
		The word " Tosafot " translates as "additions" or "supplements." This probably means that their authors and editors saw their work as supplements to Rashi 's basic commentary.
		In addition to his contributions to the Tosafot, he composed a famous commentary to the Torah that is distinguished by its scholarly objectivity in restricting itself to the plain, contextual meaning of the text without imposing the traditional Rabbinic interpretations.
		Characteristic of the Tosafot method, like that of the Talmud itself, is the focus on difficulties and contradictions, between different statements and passages in the Talmud, or between the Talmud and other Rabbinic works, or even between the Talmudic legal rulings and the customary practices of the French and German Jewish communities.
	www.acs.ucalgary.ca /~elsegal/TalmudMap/Tosafot.html (783 words)

	Moreshet Shaul - Vayeitzei 5763
		Tosafot Yeshanim (Yoma 82a) brings a contradiction between cases where we find the obligation of chinuch (to educate minors in mitzvot) and the rule that beit din is not obligated to stop a minor from violating a commandment (Yevamot 114a).
		Tosafot’s second answer is that only fathers are obligated in chinuch, which is the discussion in Yoma, whereas the rule in Yevamot, removing adults’ responsibility for a minor’s actions, refers to others.
		Tosafot assumes that the father’s special role in chinuch is even to the exclusion of the mother, a claim which seems to be the subject of a dispute between R. Yochanan and Resh Lakish (Nazir 28b).
	www.eretzhemdah.org /hemdatyamim/5763/vayetze63/moreshet.htm (545 words)

	JewishEncyclopedia.com - JACOB BEN MEÏR TAM (Site not responding. Last check: 2007-11-05)
		The tosafot contained therein are not arranged in the order of the Gemara, but just as the last compiler chanced upon them, as he himself says.
		Thus a large part of his tosafot is devoted to a rectification of the readings of the text.
		He is not content in his tosafot merely to give halakic decisions, but in each case attempts their justification.
	www.jewishencyclopedia.com /view.jsp?artid=74&letter=J (2781 words)

	14kevi
		Tosafot could do so by totally rejecting the need for a substantive base for the imagined vicarious reception (like the Tosafot Rid), or by claiming that the substantive base need not be in the form of a ben zekhiya (like the Shita).
		Tosafot assume, based on the principle of arevut, that placement on any rock could potentially create kiddushin; in the gemara's case, where she is responding to him, and not initiating, such an action does not create kiddushin only because we assume that she does not consent.
		The Tosafot Rid and Shita Lo Noda Le-mi both deny the need for a ben zekhiya: the Tosafot Rid because he rejects the need for substantiation, the Shita because he denies that the substantiation need be in the form of a ben zekhiya.
	www.vbm-torah.org /archive/14kevi.htm (2015 words)

	Tekhelet Tying FAQ
		According to Tosafot (and Rashi), of the four strings placed on a corner, two are to be blue and two are to be white (resulting in four blue and four white strings when the strings are folded through the corner hole).
		Now given that Tosafot demands two full strings of tekhelet, by putting on less (as per Rambam or Raavad), Tosafot would hold that one did not fulfill the mitzvah of tekhelet.
		Tosafot, on the other hand, held that the blue and white were two equal parts of the one mitzvah and were to be expressed equally - thus 2 strings of blue and 2 strings of white, and thus the wrappings are basically distributed equally between blue and white.
	www.tekhelet.com /diagrams/TyingFAQ.htm (2755 words)

	YU Torah Online : Roshei Yeshiva (Site not responding. Last check: 2007-11-05)
		The Ri, in Tosafot (2a), states that the melakhah of “hotza’ah” (carrying from one domain to another) requires more explanation and source derivation than do other melakhot because hotza’ah is an “inferior melakhah” (melakhah geruah).
		The authors of the Tosafot focus on the fact that there would seem to be no distinction between carrying from one private domain to another and from carrying from a public domain to a private domain.
		Tosafot write that the toldot of hotza’ah need a source, as opposed to other melakhot, because of this status.
	www.yutorah.org /showShiur.cfm?shiurID=710938 (383 words)

	The Mitzva of Charoset (Site not responding. Last check: 2007-11-05)
		Tosafot cites the celebrated poem of Rav Yosef Tuv Elem, which states that Charoset constitutes a Mitzva in accordance with Rav Elazar ben Tzadok's view.
		Tosafot cites the Talmud Yerushalmi that states that the Charoset serves as a reminder of the blood in Egypt.
		Tosafot also cites the Teshuvot Hageonim that states that the ingredients of the Charoset should reflect the food items that the Jewish People are compared to in Shir Hashirim.
	www.koltorah.org /ravj/charoset.htm (1129 words)

	cups
		Tosafot's basic assumption is that the mitzva of four cups is comparable to kiddush.
		Both Tosafot and Rambam agree that the primary mitzva of arba kosot, or least one of the most important motifs, is amira al ha-kos - recitation - and not just drinking.
		Based on Tosafot, if one did not have wine, it is possible, as shall be noted, that one could substitute matza for the arba kosot, like we do for kiddush on Shabbat.
	www.vbm-torah.org /pesach/cups.htm (2786 words)

	Kidushei Taut
		In order to distinguish between the two cases, Tosafot suggest that being an ailonit is an unusually severe defect.
		Tosafot respond that the woman discussed in this particular Mishnah is merely a safek ailonit, one whose status as an ailonit is in doubt.
		Tosafot are unsure whether this get is required on a biblical or a rabbinical level.
	www.getora.com /Kidushei_Taut.htm (2401 words)

	Moreshet Shaul - Beshalach 5754 - Hemdat Yamim - Eretz Hemdah
		Tosafot, though, said that there is a broad derivation of the laws of Shemitta from those of orlah, by virtue of which Tu B’shevat is the cut-off date for fruit in regard to Shemitta, as well.
		Tosafot posits that any fruit except etrog (see last week’s article) that buds before Tu B’shevat is considered to have grown based on the previous year’s rain and relates totally to that year in regard to Shemitta, as well as orlah.
		We should point out that even according to Tosafot that Tu B’shevat has a more far-reaching significance, this is only in regard to the fruit of a tree, which are profoundly impacted by the rain of the previous year.
	www.eretzhemdah.org /hemdatyamim/5764/beshalach64/moreshet.htm (574 words)

	Judaism: Perspectives on truthfulness in the Jewish tradition (Site not responding. Last check: 2007-11-05)
		Alternatively, Tosafot on the first and third examples concludes that this Gemara must be referring to a case where the questioner is an unscrupulous person and thus, as we have seen, there is no need to give him the correct answer.
		The Ritvah,(42) possibly agreeing with Tosafot on B.M. 23b,(43) that all permitted lies are really subsets of the one sweeping permission (Yevamot 65b)(44) that a lie is permitted for the sake of peace, suggests that Beit Hillel permits lauding all brides as another example of lying for the sake of peace.
		Using this idea of Tosafot, that all, or at least most, of the lies found in the Talmud are actually just examples of lies for the sake of peace, it is possible to explain some of the seemingly otherwise difficult to explain lies.
	www.findarticles.com /p/articles/mi_m0411/is_n3_v42/ai_14234270/pg_5 (1356 words)

	Yeshiva.org.il - "Motzie Shem Rah" - A Dissertation on Slander
		Ramban resolves the difficulty raised by the Tosafot against Rabbenu Tam, explaining that because the essence of the testimony revolves around a capital case, the moment that the testimony is nullified in the capital arena, it is similarly nullified in the resulting monetary cases.
		In fact, the Tosafot have already addressed the disparity between these two sources: According to Abaye in tractate Sanhedrin it is apparent that there is a fine of 100 silver coins even where there is no intention to have her executed.
		The Tosafot, in light of this, write that R. Adda is not to be understood as holding that where she is liable to be executed one is guilty of slander, and therefore goes a bit far in interpreting the words of R. Adda.
	www.yeshiva.org.il /midrash/shiur.asp?id=2934 (2326 words)

	TOSFOS
		The word "Tosafot" translates as "additions" or "supplements." This probably means that their authors and editors saw their work as supplements to Rashi's basic commentary.
		The Tosafot that have been printed in the standard Talmud editions are merely a selection from a vast literature that circulated in manuscript.
		The collection of the scattered Tosafot collections was carried out particularly in France, whereas the German scholars were more interested in compiling halachic compendia.
	www.tosfos.net /history.htm (581 words)

	Pesach and Chanukah
		Tosafot base this halacha on the simple fact that women were also saved from Egypt; they are therefore obligated in saying Hallel on the miracle just like men.
		It would logically follow from this Tosafot that women should likewise be obligated in the Hallel of Chanukah as that too is said in response to a miracle.
		Tosafot do not require the experiential element; all they need is a Hallel that is said in response to a miracle.
	www.tzemachdovid.org /klh/bloom.html (1823 words)

	MyJewishLearning.com - Texts: Commentaries on the Talmud
		Unlike the commentary of Rashi, the commentary of the Tosafot is more extensive, often serving as an extension to the talmudic dialogue itself.
		The commentary of the Tosafot that appears in our editions was written primarily by a group of scholars in France and Germany in the twelfth and thirteenth centuries.
		The Tosafot [text] printed alongside most of the tractates of the Talmud in the Vilna edition is referred to as Tosafot Tuch (Touques), after the French city where the commentary was edited. Other editions of the Tosafot were prepared elsewhere and are sometimes included in the Talmud under the title Tosafot Yeshanim.
	hillel.myjewishlearning.com /texts/talmud/Gemara/TalmudCommentaries.htm (1451 words)

	Zimun - Part III (Site not responding. Last check: 2007-11-05)
		Tosafot note that the daughters of Rabi Avraham were accustomed to making their own zimun, although such was not the usual practice.
		However, Tosafot claim that the unlearned people referred to here may at least have known Hebrew, and thus while they did not know what to say, they knew what was being said.
		While this seems to be exactly our case, Tosafot claim that Megilla is a different situation since the main thrust behind the commandment to read is so as to publicize the miracle, and thus we allow situations that we would not normally allow.
	www.chaburas.org /zimun3.html (1587 words)

	SHIUR #9: KIDDUSHIN BY MEANS OF A LOAN [TO THE WOMAN]
		Tosafot Ri Ha-zaken explains: The phrase "a loan is not given to be spent" means that the lender has the right to renege as long as the borrower has not yet spent the money.
		According to Tosafot we look only at the receiver, and since in our case the receiver does indeed receive benefit from the cancellation of the debt, this is sufficient to render her married.
		According to Tosafot, were he to do kiddushin with the coin which she would have given to him in order to extend her loan, it would be a clear-cut form of usury, since his assets are thereby multiplied, for she is considered his acquisition.
	www.ericlevy.com /HarEtzion/HarEtzion_Kiddushin_KiddushinByLoan.htm (3238 words)

	Women and Megillah Reading - Nishmat
		This opinion of Halachot Gedolot is cited by the Tosafot in Erchin (3a) [7] and by Raviah, [8] Mordechai [9] and many other rishonim.
		Tosfot haRosh, then, is proof that the phrase "women do not enable the many" in the Tosafot in Sukkah refers to women reading for men, and that the view attributed to Halachot Gedolot by this Tosafot is C and not B.
		Tosafot in different tractates are often by different authors.
	www.nishmat.net /article.php?id=8&heading=1 (1904 words)

	Notes on Assignment 2
		The key to understanding this text is to recall what you know about Tosafot: that one of their hallmarks is the use of dialectic (logic) to resolve contradictions between different passages of Talmud or between a passage of Talmud and contemporary reality.
		Tosafot, attempting to narrow the disagreement, suggests that Rabbi Judah's permissiveness only applies in the case of the Scroll of Esther (and that in this case he would agree with the rest of the sages).
		Note that Tosafot is not actually commenting on OUR text but on the other text to which it is being compared.
	homepages.uc.edu /~kleinei/jc2-ass2-note.htm (826 words)

	[No title] (Site not responding. Last check: 2007-11-05)
		Tosafot answers that this is a rabbinical enactment to prevent you from accidentally eating chametz that may be lying around.
		The answer to this relates to the machloket between Rashi and Tosafot concerning what bitul is. Rashi is of the opinion that the bitul declaration is a sort of mental destruction.
		Tosafot, however, is of the opinion that the declaration of bitul chametz renders our chametz ownerless.
	www.torahdownunder.org /5762/parshashachodesh5762.html (692 words)

	MIXED DRINKS AND MIXED MARRIAGES - May 2, 2003 - Raphael Grunfeld
		Tosafot and the Shulchan Aruch are of the opinion that the prohibition covers both drinking non-Jewish wine and benefiting from it.
		According to Tosafot, the Rabbis were concerned that if one would be allowed to benefit from non-Jewish wine at all, this might lead to participation in idolatrous practices.
		According to Tosafot and its followers, even though the practice of idol worship is no longer prevalent today, because the concern of intermarriage remains, the decree survives and a Jew is not only prohibited from drinking Stam Yeinam, but as with Yayin Nesech, he is also prohibited from deriving any benefit from it.
	www.yerushalayim.net /torah/dafyomi/5763/050203.htm (928 words)

	At the Cutting Edge of Jewish Studies; The Most Recent Developments in the Field
		The Tosafot were twelfth- and thirteenth - century Franco - German exegetes who were primarily relatives and students and colleagues of Rashi.
		The examples suggest that the text of Rashi utilized by the Tosafot was significantly different from both the early and modern editions.
		With even just a handful of examples in which the Tosafot have demonstrated the correct Rashi, without all the layers, we can then isolate those manuscripts of Rashi that present the comments in conformity with the text in the Tosafot.
	www.arts.mcgill.ca /jewish/30yrs/abecassis (729 words)

	S.C.J. FAQ: Section 3.19. Torah: What is the Tosafot?
		The Tosafot are commentary on the Talmud by various Rabbis shortly after the time of Rashi; Many of these rabbis were descendants of Rashi himself.
		The FAQ is a collection of documents that is an attempt to answer questions that are continually asked on the soc.culture.jewish family of newsgroups.
		If you would like to be part of the group to which the maintainer directs questions, please drop a note to the FAQ maintainer at maintainer@scjfaq.org.
	www.mljewish.org /S.C.J/faq/03-19.html (293 words)

	[No title]
		Tosafot (sv bekoreh lehagia) explain that one who proofreads pronounces words as they are written and not as they are supposed to be pronounced.
		Tosafot did not set out to distort the Gemara or the Mishna.
		Rather, knowing that the Gemara had a very sensible explanation, Tosafot set out with the proper humility to determine what the Gemara meant.
	www.aishdas.org /toratemet/en_shema.html (1282 words)

	Jewish Law - Articles ("Error in the Creation of Jewish Marriages - Notes")
		A close read of the three Tosafot referred to in the previous note indicates that Tosafot, too, disagreed about this point.
		However, Shulchan Aruch EH 39 indicates quite clearly that the Shulchan Aruch thought that in the case of a serious hidden defect, " mum gadol," no get was needed, although that rule is only stated in reference to a defect found in the man and not to a defect found in the woman.
		Tosafot (Kiddushin 45b) avers that all implicit conditions are really cases of ta'ut when the conditions are the normative ones expected in any transaction, and the only time one can have a condition is if it is made explicit as a tenai.
	www.jlaw.com /Articles/KidusheiTautNotes.html (3098 words)

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