Editing Tosefta

{{Use dmy dates|date=September 2023}}
{{Short description|Compilation of the Jewish law from the late 2nd century}}
{{Distinguish|Tosafot|Tosafists}}

{{Rabbinical Literature}}
The '''Tosefta''' ({{langx|tmr|תוספתא|translit=tosep̄tā}} "supplement, addition") is a compilation of [[Oral Torah|Jewish Oral Law]] from the late second century, the period of the [[Mishnah]] and the [[Chazal|Jewish sages]] known as the ''[[Tannaim]]''.

== Background ==
Jewish teachings of the [[Tannaim|Tannaitic period]] were characteristically transmitted orally, and consisted of short sayings presented with or without attribution, which were memorized through repetition (''Shanah'' in Hebrew)<ref name=":6">{{Citation |last=Mandel |first=Paul |title=The Tosefta |date=2006 |work=The Cambridge History of Judaism: Volume 4: The Late Roman-Rabbinic Period |volume=4 |pages=316 |editor-last=Katz |editor-first=Steven T. |url=https://www.cambridge.org/core/books/abs/cambridge-history-of-judaism/tosefta/01AD3FCDB5E8ADA0D97EC904512BD830 |access-date=2025-02-04 |series=The Cambridge History of Judaism |place=Cambridge |publisher=Cambridge University Press |isbn=978-0-521-77248-8}}</ref> and recited in halls of study.<ref name=":6" /> These teachings were primarily concerned with laws and customs (Halacha), though they also included non-legal traditions (Aggada), as well as supplementary material (Tosefta) which was appended later to traditions which warranted clarification or addition of legal material.<ref name=":6" /> The [[Halakha|Halacha]], [[Aggadah|Aggada]], and Tosefta collectively served as the foundation of the [[Oral Torah]] and the primary focus of study for the sages during the first two centuries CE.<ref>{{Citation |last=Mandel |first=Paul |title=The Tosefta |date=2006 |work=The Cambridge History of Judaism: Volume 4: The Late Roman-Rabbinic Period |volume=4 |pages=316–317 |editor-last=Katz |editor-first=Steven T. |url=https://www.cambridge.org/core/books/abs/cambridge-history-of-judaism/tosefta/01AD3FCDB5E8ADA0D97EC904512BD830 |access-date=2025-02-04 |series=The Cambridge History of Judaism |place=Cambridge |publisher=Cambridge University Press |isbn=978-0-521-77248-8}}</ref> The oral traditions were no doubt transmitted as different collections by different scholars, though the [[Babylonian Talmud]] refers to a fixed work known as Tosefta, which was an integral part of a scholar's education.<ref name=":7">{{Citation |last=Mandel |first=Paul |title=The Tosefta |date=2006 |work=The Cambridge History of Judaism: Volume 4: The Late Roman-Rabbinic Period |volume=4 |pages=317 |editor-last=Katz |editor-first=Steven T. |url=https://www.cambridge.org/core/books/abs/cambridge-history-of-judaism/tosefta/01AD3FCDB5E8ADA0D97EC904512BD830 |access-date=2025-02-04 |series=The Cambridge History of Judaism |place=Cambridge |publisher=Cambridge University Press |isbn=978-0-521-77248-8}}</ref> [[Geonim|Geonic sources]] attest to the existence of a single work named Tosefta which is identical to the Tosefta known today.<ref name=":7" />

==Overview==
In many ways, the Tosefta acts as a supplement (''Toseftā'') to the Mishnah. Being nearly three times as long,<ref>{{Citation |last=Mandel |first=Paul |title=The Tosefta |date=2006 |work=The Cambridge History of Judaism: Volume 4: The Late Roman-Rabbinic Period |volume=4 |pages=318 |editor-last=Katz |editor-first=Steven T. |url=https://www.cambridge.org/core/books/abs/cambridge-history-of-judaism/tosefta/01AD3FCDB5E8ADA0D97EC904512BD830 |access-date=2025-02-04 |series=The Cambridge History of Judaism |place=Cambridge |publisher=Cambridge University Press |isbn=978-0-521-77248-8}}</ref> it often complements the Mishna and expands upon it, and it served as the primary commentary on it for the Amoraim, creators of the Talmuds.<ref name=":0">{{Cite book |last=Safrai |first=Shmuel |title=The literature of the Sages |date=1987 |publisher=Van Gorcum |isbn=978-90-232-2282-8 |series=Compendia rerum judaicarum ad Novum Testamentum |location=Assen |pages=283}}</ref> The Mishnah ({{langx|he|משנה}}) is the basic compilation of the Oral law of Judaism; according to the tradition, it was compiled in 189 CE.<ref>Rabbi Avraham ben David (RAVAD), ''Seder Hakabbalah lehaRavad'', Jerusalem 1971, p. 16 (Hebrew). The author, who wrote his own chronology in ''anno'' 1161 CE, places the compilation of the Mishnah in year 500 of the [[Seleucid Era]] counting, a date corresponding to 189 CE.</ref> The Tosefta closely corresponds to the Mishnah, with the same divisions for ''sedarim'' ("orders") and ''masekhtot'' ("tractates"), though there are three tractates in the Mishnah with no corresponding tractates in the Tosefta, those of [[Tamid]], [[Middot (Talmud)|Middot]] and [[Kinnim]], all at the end of the order of '[[Kodashim]]'.<ref name=":1">{{Cite book |last=Safrai |first=Shmuel |title=The literature of the Sages |date=1987 |publisher=Van Gorcum |isbn=978-90-232-2282-8 |series=Compendia rerum judaicarum ad Novum Testamentum |location=Assen}}</ref> The tractate '[[Pirkei Avot|Avot]]' from the order of '[[Nezikin]]' is also absent from the Tosefta, though '[[Avot de-Rabbi Natan]]' may be considered as filling its place.<ref name=":1" /> The number of chapters in each tractate does not necessarily correspond to that of the Mishnah, and the number of Halachot in a given chapter of the Tosefta is at times double that of the correspoding chapter in the Mishnah.<ref name=":1" /> Though the order of Halachot in the Tosefta largely parallels that of the Mishnah, it digresses so often that the reason for the digressions has drawn scholarly attention.<ref name=":2">{{Cite book |last=Safrai |first=Shmuel |title=The literature of the Sages |date=1987 |publisher=Van Gorcum |isbn=978-90-232-2282-8 |series=Compendia rerum judaicarum ad Novum Testamentum |location=Assen |pages=285}}</ref> Many scholars have suggested that the order in the Tosefta follows an earlier version of the Mishna.<ref name=":2" /> However, this is most likely inaccurate, as a close literary analysis will show that both texts follow the same order, and the digressions of the Tosefta are premeditated and pedagogical by nature.<ref name=":2" /> The Tosefta is mainly written in [[Mishnaic Hebrew]], with some [[Aramaic]].

At times, the text of the Tosefta agrees nearly verbatim with the Mishnah, in others, there are significant differences. The Tosefta often attributes laws that are anonymous in the Mishnah to named [[Tannaim]],<ref name=":0" /> or attributes otherwise acreditted laws differently.<ref name=":02" /> At times it also contradicts the Mishnah in the ruling of [[Halakha|Jewish law]].<ref name=":02">{{Cite book |last=Safrai |first=Shmuel |title=The literature of the Sages |date=1987 |publisher=Van Gorcum |isbn=978-90-232-2282-8 |series=Compendia rerum judaicarum ad Novum Testamentum |location=Assen |pages=283}}</ref> 

The Tosefta often augments the Mishnah with additional glosses and discussions.<ref name=":0" /> It offers additional [[aggadah|aggadic]] and [[midrash]]ic material, though this is only because it is a larger corpus than the Mishnah and the proportion of this material is identical to both.<ref name=":2" /> In some ways the Tosefta continues the Mishnah, as it preserves the opinions and teachings of the later generations of Tanaim, namely that of [[Judah ha-Nasi|Rabbi Judah HaNasi]] and the following generation, which were largely not recorded in the Mishna.<ref name=":0" />

==Origins==
The question of dating the Tosefta is discussed extensively among scholars.<ref name=":8">{{Citation |last=Mandel |first=Paul |title=The Tosefta |date=2006 |work=The Cambridge History of Judaism: Volume 4: The Late Roman-Rabbinic Period |volume=4 |pages=319 |editor-last=Katz |editor-first=Steven T. |url=https://www.cambridge.org/core/books/abs/cambridge-history-of-judaism/tosefta/01AD3FCDB5E8ADA0D97EC904512BD830 |access-date=2025-02-04 |series=The Cambridge History of Judaism |place=Cambridge |publisher=Cambridge University Press |isbn=978-0-521-77248-8}}</ref> The mention of sages from the generation after Rabbi Judah HaNasi implies that it would necessarily have been redacted after the Mishna.<ref name=":8" /> However, this fact cannot be taken as an indication of the date of the individual traditions included in it, each of which requires its own discussion.<ref name=":8" /> Suggestions for dating individual traditions in the Tosefta may be presented through a comparative study of all parallel Tannaitic sources.<ref name=":8" /> Another question revolves around the relationship between the Babylonian and Jerusalem Talmuds, which often quote Tannanitic traditions, known as ''[[Baraita|Baraitot]]'' (external traditions).<ref name=":8" /> These traditions are often similar in content and form to parallel traditions in the Mishna and Tosefta, and are at times identical to them.<ref name=":8" /> Baraitot are commonly mentioned within Talmudic discussions of Mishnaic passages, and collections of them are attributed to various Amoraic sages, thus their study would impact conclusions regarding the Tosefta as well.<ref name=":8" />

=== Authorship ===
There is no explicit mention of an author of the Tosefta within the Tosefta itself.<ref name=":9">{{Citation |last=Mandel |first=Paul |title=The Tosefta |date=2006 |work=The Cambridge History of Judaism: Volume 4: The Late Roman-Rabbinic Period |volume=4 |pages=320 |editor-last=Katz |editor-first=Steven T. |url=https://www.cambridge.org/core/books/abs/cambridge-history-of-judaism/tosefta/01AD3FCDB5E8ADA0D97EC904512BD830 |access-date=2025-02-04 |series=The Cambridge History of Judaism |place=Cambridge |publisher=Cambridge University Press |isbn=978-0-521-77248-8}}</ref> Various collections of Tannaitic traditions have been attributed to different sages, including Rabbi Hiyya, Rabbi Hoshaya, and Bar Kappara, all contemporaries of Rabbi Judah HaNasi, and it is possible that these collections played a role in the Tosefta's compilation.<ref name=":9" /> A notable tradition in the Talmud, attributed to [[Johanan bar Nappaha|Rabbi Yochanan]],<ref>{{Cite Talmud|b|Sanhedrin|86a}}</ref> stated that [[Rabbi Nehemiah|Rabbi Nehemia]], a younger contemporary of Rabbi Akiva, was the author of the anonymous traditions in the Tosefta.<ref name=":92">{{Citation |last=Mandel |first=Paul |title=The Tosefta |date=2006 |work=The Cambridge History of Judaism: Volume 4: The Late Roman-Rabbinic Period |volume=4 |pages=320 |editor-last=Katz |editor-first=Steven T. |url=https://www.cambridge.org/core/books/abs/cambridge-history-of-judaism/tosefta/01AD3FCDB5E8ADA0D97EC904512BD830 |access-date=2025-02-04 |series=The Cambridge History of Judaism |place=Cambridge |publisher=Cambridge University Press |isbn=978-0-521-77248-8}}</ref> According to another passage in the [[Talmud]],<ref>Sanhedrin 33a</ref> the Tosefta was redacted by [[Hiyya bar Abba|Ḥiya bar Abba]] and one of his students, [[Hoshaiah II|Hoshaiah]].<ref name=":10"> see [[Rashi]] in his commentary on [[Talmud]] [[Sanhedrin]] 33a, s.v. ''v'afilu ta'ah b'rebbi Hiyya''.</ref> The ambiguity in the Talmud ultimately led to disagreement between the Gaonim and Rishonim on the issue of authorship. The Majority, including Rabbi Nissim Ben Yaakov, [[Sherira ben Hanina|Rabbi Sherira Gaon]], the [[Maimonides]], and [[Rashi]], conclude that Rabbi Hiyya was the author, [[Menachem HaMeiri]] suggests Bar Kappara, and a letter from the [[Cairo Geniza]] mentions Rabbi Hoshaya as such.<ref name=":10" /> 

Modern scholarship has proposed many theories as to the identity of the editor of the Tosefta and the manner of its editing.<ref name=":12">{{Cite book |title=The Literature of the sages |date=1987 |publisher=Van Gorcum |isbn=978-90-232-2282-8 |editor-last=Safrai |editor-first=Shemuʾel |series=Compendia rerum Iudaicarum ad Novum Testamentum. Section 2, Literature of the Jewish people in the period of the Second Temple and the Talmud |location=Assen Philadelphia |pages=293}}</ref> Based on the tradition attributed to Rabbi Yochanan above, some have proposed that Rabbi Nehemia was the editor of the Tosefta as well.<ref name=":12" /> Most modern scholars reject this opinion, however many still believe that Rabbi Nehemia held a role in the redaction of the Tosefta, as is hinted at by the numerous mentions of Rabbi Nehemia in the Tosefta versus comparatively rare mentions in the Mishna.<ref name=":12" /> A. Schwartz suggested that the Tosefta is a compilation of the traditions extracted from the Mishna of Rabbi Meir as well as earlier baraitot, and this was later supplemented by the traditions extracted by Rabbi Judah HaNasi.<ref name=":12" />   

Whereas the Mishna was considered authoritative, the Tosefta was supplementary. The Talmud often utilizes the traditions found in the Tosefta to examine the text of the Mishnah. 

The traditional view is that the Tosefta should be dated to a period concurrent with or shortly after the redaction of the Mishnah. This view presupposes that the Tosefta was produced to record variant material not included in the Mishnah.

Modern scholarship can be roughly divided into two camps. Some, such as [[:he:יעקב נחום אפשטיין|Jacob N. Epstein]], theorize that the Tosefta as we have it developed from a proto-Tosefta recension that formed much of the basis for later [[Amoraim|Amoraic]] debate in the Talmuds.<ref name=":11">{{Cite book |title=The Literature of the sages |date=1987 |publisher=Van Gorcum |isbn=978-90-232-2282-8 |editor-last=Safrai |editor-first=Shemuʾel |series=Compendia rerum Iudaicarum ad Novum Testamentum. Section 2, Literature of the Jewish people in the period of the Second Temple and the Talmud |location=Assen Philadelphia |pages=292}}</ref> Others, such as [[Hanoch Albeck|Hanokh Albeck]], theorize that the Tosefta is a later compendium of several [[Baraita|baraitot]] collections that were in use during the Amoraic period.<ref name=":11" /> According to Epstein's approach, the baraitot in both Talmuds are derived from the ancient Tosefta, with one branch consisting of the Tosefta and the almost identical Baraitot of the Yerushalmi, and another branch consisting of the baraitot of the Bavli.<ref name=":11" /> According to the approach presented by Albeck, the baraitot of the Talmuds and the Tosefta drew from a common source.<ref name=":11" /> 

More recent scholarship, such as that of [[Yaakov Elman]], concludes that since the Tosefta, as we know it, must be dated linguistically as an example of [[Mishnaic Hebrew|Middle Hebrew 1]], it was most likely compiled in early Amoraic times from oral transmission of baraitot.<ref>Yaakov Elman, ''Authority & Tradition'', Yeshiva Univ. Press, 1994; "Babylonian Baraitot in Tosefta and the 'Dialectology' of Middle Hebrew," Association for Jewish Studies Review 16 (1991), 1–29.</ref> [[Shamma Friedman]] has found that the Tosefta draws on relatively early Tannaitic source material and that parts of the Tosefta predate the Mishnah.<ref>S.Y. Friedman, ''Le-Hithavvut Shinnuye ha-Girsaot be'Talmud ha-Bavli'', '''Sidra''' 7, 1991.</ref>

==Authority==
[[Sherira ben Hanina]] (987 CE), in [[Iggeret of Rabbi Sherira Gaon|his epistle]] written to the heads of the Jewish community in [[Kairouan]] (now in [[Tunisia]]), discusses the authority of the Tosefta in relation to the Mishnah. There, he writes:
{{Quote|We do not follow the opinion of R. Ḥiya, as expressed in a Baraita, if he disputes with Rebbe [Judah ha-Nasi]. For example, let us suppose that a certain ''halacha'' had originally been a matter of dispute between R. Meir and R. Yosi; but Rebbe [Judah ha-Nasi] decided to record in the Mishnah only R. Meir's opinion [anonymously]. Had R. Ḥiya then come along, in the Tosefta, and stated that the ''halacha'' had been originally a matter of dispute – even though it has now been reported anonymously – we follow the Mishnah rather than take up the episode which places the rabbis at variance. Whenever R. Meir and R. Yosi disagree,<ref>e.g. Tosefta ''Demai'' 5:21</ref> the ''halacha'' follows R. Yosi. Nevertheless, since in the Mishnah, Rebbe [Judah ha-Nasi] mentioned only R. Meir's opinion,<ref>e.g. Mishnah ''Demai'' 5:9</ref> we follow R. Meir.<ref>{{cite book | last = Gaon |first = Sherira |author-link=Sherira Gaon |title=The Iggeres of Rav Sherira Gaon |translator=Nosson Dovid Rabinowich | publisher=Rabbi Jacob Joseph School Press – Ahavath Torah Institute Moznaim|date=1988 |location=Jerusalem|page=37 |language=en|oclc=923562173 |title-link=Iggeret of Rabbi Sherira Gaon }}</ref>}}

Sherira then brings down the reverse of this example: "Or, let us suppose that Rebbe [Yehuda Ha-Nassi] in the Mishnah records a dispute between R. Meir and R. Yosi. However, R. Ḥiya prefers R. Meir's argument and records it in a [[Baraita]] without mentioning R. Yosi's opposing view. In such a case, we do not accept [R. Ḥiya's] decision."

== Character ==
At times the commentary character of the Tosefta is explicit, as it will address the reasons for various statements of the Mishna in the form of questions and answers.<ref name=":3">{{Cite book |title=The Literature of the sages |date=1987 |publisher=Van Gorcum |isbn=978-90-232-2282-8 |editor-last=Safrai |editor-first=Shemuʾel |series=Compendia rerum Iudaicarum ad Novum Testamentum. Section 2, Literature of the Jewish people in the period of the Second Temple and the Talmud |location=Assen Philadelphia |pages=289}}</ref> In other instances the Tosefta will provide a commentary which is interwoven with the words of the Mishna, or attached to the end of a Mishnaic passage as an appendix.<ref name=":3" /> Occasionally the Tosefta will quote a Mishna from a different chapter or tractate in order to illuminate the Mishna under discussion.<ref name=":4">{{Cite book |title=The Literature of the sages |date=1987 |publisher=Van Gorcum |isbn=978-90-232-2282-8 |editor-last=Safrai |editor-first=Shemuʾel |series=Compendia rerum Iudaicarum ad Novum Testamentum. Section 2, Literature of the Jewish people in the period of the Second Temple and the Talmud |location=Assen Philadelphia |publication-date= |pages=290}}</ref> When the Mishna discusses a prohibition in any given topic, the Tosefta will often supplement it with what may be permitted, and conversely when a permitted action is discussed, the Tosefta may supplement it with the prohibitions related to it.<ref name=":4" /> In certain cases the Mishna will provide the Halachic decree regarding the result of a certain sequence of actions, and the Tosefta will give the decree regarding the result of an opposite sequence.<ref name=":4" /> The Tosefta may also provide opinions differing from those mentioned in the Mishna, as well as reasoning, background and scriptural proofs for Mishnaic decrees.<ref name=":5" /> Finally, the Tosefta may use the Mishna as a point of departure for topics almost entirely absent from the Mishna.<ref name=":4" />

The main two layers in the Tosefta consist of the teachings of the students of [[Rabbi Akiva]] and those of the following generation, the latter being a layer largely not documented in the Mishna.<ref>{{Cite book |title=The Literature of the sages |date=1987 |publisher=Van Gorcum |isbn=978-90-232-2282-8 |editor-last=Safrai |editor-first=Shemuʾel |series=Compendia rerum Iudaicarum ad Novum Testamentum. Section 2, Literature of the Jewish people in the period of the Second Temple and the Talmud |location=Assen Philadelphia |pages=290-291}}</ref> Accordingly, certain topics discussed generally in the Mishna will be expanded and will receive a detailed elaboration, and previously undiscussed cases will be covered.<ref name=":5">{{Cite book |title=The Literature of the sages |date=1987 |publisher=Van Gorcum |isbn=978-90-232-2282-8 |editor-last=Safrai |editor-first=Shemuʾel |series=Compendia rerum Iudaicarum ad Novum Testamentum. Section 2, Literature of the Jewish people in the period of the Second Temple and the Talmud |location=Assen Philadelphia |pages=291}}</ref>  

==Manuscripts, editions commentaries, and translations==
[[File:Rehov Mosaic Replica-01.jpg|thumb|250px|[[Mosaic of Rehob]] (3rd–6th century CE), quoting a [[baraita]] which also appears in the Tosefta (Shviit 4)]]
===Manuscripts===
Three manuscripts exist of the Tosefta:
* 'Vienna' (late 13th century; Oesterreichische Nationalbibliothek Cod hebr. 20; the only complete manuscript)
* 'Erfurt' (12th century; Berlin – Staatsbibliothek (Preußischer Kulturbesitz) Or. fol. 1220)<ref>[http://juedisches-leben.erfurt.de/jl/en/middle-ages/hebrew_manuscripts/research/index.html Erfurt Collection: Erfurt Hebrew Manuscripts] (Accessed: 8 June 2017)</ref>
* 'London' (15th century; London – British Library Add. 27296; contains Seder Mo'ed only)

The ''Editio Princeps'' was printed in Venice in 1521 as an addendum to [[Isaac Alfasi]]'s ''Halakhot''.

All four of these sources, together with many [[Cairo Geniza]] fragments, have been published online by [[Bar Ilan University]] in the form of a searchable database.<ref>{{Cite web|url=https://www.biu.ac.il/js/tannaim/|title=אוניברסיטת בר-אילן, אוצר עדי הנוסח לספרות התנאית|website=www.biu.ac.il}}</ref>

===Editions===
Two critical editions have been published. The first was that of [[Moses Samuel Zuckermandl]] in 1882, which relied heavily on the Erfurt manuscript of the Tosefta. Zuckermandl's work has been characterized as "a great step forward" for its time.<ref name="Wald-2007">{{cite EJ|first=Stephen G.|last=Wald|title=Tosefta|volume=20|pages=70–72}}</ref> This edition was reprinted in 1970 by Rabbi [[Saul Lieberman]], with additional notes and corrections.<ref>{{cite book|last=Tosephta|author-link=Tosefta|title=Tosephta – Based on the Erfut and Vienna Codices|year=1970|publisher=Wahrmann Books |location=Jerusalem|editor=M.S. Zuckermandel |language=he|title-link=Tosefta |oclc=13717538}} (first printed in Berlin 1899)</ref>

In 1955, [[Saul Lieberman]] first began publishing his monumental ''Tosefta ki-Feshutah''. Between 1955 and 1973, ten volumes of the new edition were published, representing the text and the commentaries on the entire orders of Zera'im, Mo'ed and Nashim. In 1988, three volumes were published posthumously on the order of Nezikin, including tractates [[Bava Kama]], [[Bava Metzia]], and [[Bava Batra]]. Lieberman's work has been called the "pinnacle of modern Tosefta studies."<ref name="Wald-2007"/>

===Commentaries===
Major commentaries on the Tosefta include those by:
* [[David Pardo (Italian rabbi)|David Pardo]]: ''Chasdei David''; Originally published in Livorno (1776), and printed in editions of the [[Vilna Edition Shas|Vilna Shas]].
* [[Yehezkel Abramsky]]: ''Hazon Yehezkel'' (24 volumes, 1925–1975 in [[Hebrew language|Hebrew]]).
* [[Saul Lieberman]]: ''Tosefet Rishonim'', Jerusalem 1937.
* [[Jacob Neusner]] and his students (in a series called ''A History of the Mishnaic Law'', 1978–87).

===Translations===
The Tosefta has been translated into English by [[Jacob Neusner]] and his students in the commentary cited above and was also published separately as ''The Tosefta: translated from the Hebrew'' (6 vols, 1977–86).

Translations of the tosefta are in various stages of progress at www.sefaria.org. Other attempts such as by Eli Gurevich's English translation are also being made. {{Webarchive|url=https://web.archive.org/web/20090607140532/http://www.toseftaonline.org/ |date=7 June 2009 }}.

==See also==
* [[Gemara]]
* [[Old Synagogue (Erfurt)]]
* [[Rabbinic literature]]

==References==
{{Reflist}}

==External links==
{{Commons category-inline}}
* [http://www.jewishencyclopedia.com/view.jsp?artid=277&letter=T "TOSEFTA" in the Jewish Encyclopedia]
* [http://www.newadvent.org/cathen/14788a.htm Tosephta] in the ''[[Catholic Encyclopedia]]''
* [http://www.toseftaonline.org ToseftaOnline.org – A new free English translation, commentary and edited Hebrew text of the Tosefta, as well as MP3 shiurim (lectures) and various commentaries available for free download] {{Webarchive|url=https://web.archive.org/web/20090607140532/http://www.toseftaonline.org/ |date=7 June 2009 }}
* [http://www.mechon-mamre.org/b/f/f0.htm Full text at Mechon-Mamre] {{Webarchive|url=https://wayback.archive-it.org/all/20131011213928/http://www.mechon-mamre.org/b/f/f0.htm |date=11 October 2013 }}
* [http://jnul.huji.ac.il/dl/talmud/Online Treasury of Talmudic Manuscripts, Jewish National and University Library]{{dead link|date=December 2017 |bot=InternetArchiveBot |fix-attempted=yes }}
* [http://www.sacred-texts.com/jud/t01/t0106.htm Sacred Texts: gives a more detailed explanation of the origins of the Tosefta (in relation to the rest of the Mishna)]

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