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Baraitot in the Palestinian Talmud and Their Para appendix The Halakhot Transmitted in the “They Teach Baraitot in the Palestinian (”תניי תמן“) ”There Talmud and Their Parallels in Tannaitic Literature1 Rav Hamnuna (the first)2 y. Hor. 1:8 (46b) = y. Hor. 2:3 (46c) (Transmitted by R. Zera/R. Ada/R. Yirmiyah.3 The halakhic content of the baraita is based on m. Hor. 1:5, Sifra Ḥova 4:4 [ed. Weiss, p. 19a], and t. Hor. 1:3 [ed. Zuckermandel, p. 474]. See above); y. Nazir 7:4 (56d) (transmitted by R. Zerika. The baraita is found with variants in t. Kelim B. Meṣ. 1:5 [ed. Zuckermandel, p. 578]. See above). R. Huna/Ḥuna4 y. B. Meṣ. 1:1 (7d) (No parallels). a5(חסדא/חסדאי/חסדיי): R. Ḥisda/Ḥisdai y. Hor. 1:8 (46b) (Transmitted by R. Zera. The baraita cites two baraitot from Sifra Dibura Deḥova 4:10–12 [ed. Finkelstein, v. 2, p. 143]. See above). R. Sheshet6 y. Yebam. 2:3 (3c) = y. Yebam. 3:4 (4d) (Transmitted by R. Zera. No parallels). 1 The sources below are arranged according to the amoraim to whom the baraitot are ascribed. The sources are based on Higger’s lists, A Concordance of Amoraic Terms, vol. 7, pp. 35–39; Epstein, Introduction, vol. 2, pp. 891–897; Asis, A Concordance of Amoraic Terms, vol. 3, pp. 1438–1439. 2 R. Hamnuna the first was a student of Rav and a member of the second generation. He was active in Sura after Rav’s death in 247 C.E. See: B.S. Cohen, “Local Academies,” p. 463; ibid., “Rav Hamnuna,” pp. 96–100. 3 See: Epstein, Introduction, vol. 2, p. 893. 4 It is unclear whether this is the same R. Ḥuna as appears in the Bavli. In any case, even if this is a different R. Ḥuna, there is evidence that this amora spent time in Babylonia. See Frankel, Mavo Hayerushalmi, 73a; Albeck, Introduction to the Talmud, p. 232. 5 Concerning the connection between all three of these forms of the name with R. Ḥisda in Babylonia see mainly: Hyman, Toldot Tannaim Ve’amoraim, vol. 2, p. 511; Albeck, Introduction to the Talmud, p. 289; Florsheim, “Letoldot,” p. 128. 6 Concerning the dating of R. Sheshet see: B.S. Cohen, Rav Sheshet, pp. 34–37. © koninklijke brill nv, leiden, ���7 | doi �0.��63/97890043470��_0�3 <UN> 188 appendix R. Abina/Abuna7 y. Beṣah 5:3 (63b) (A brief quote of m. Beṣah 1:5. See Ratner, Ahavat Tzion Virushalayim: Betzah Vetaanit, p. 56 [variants noted there]; Epstein, Introduction, vol. 2, p. 896); y. Yebam. 3:1 (4c) (No parallels). R. Josiah8 y. Šebu. 8:3 (38d) (Transmitted by R. Pedat. The baraita is a quote of m. Šebu. 8:3 with one word changed. See above). R. Zera9 y. Ber. 9:3 (14a) (No parallels); y. Bik. 1:2 (63d) (The halakhic principle in this baraita is identical to that in m. Bik. 1:3 and t. Bik. 1:5 [ed. Lieberman, p. 287]); y. Pesaḥ. 7:13 (35c) (The baraita is found in t. Pesaḥ. 6:10–11 [ed. Lieberman, pp. 174–175]. See Epstein, Introduction, vol. 2, p. 893; Lieberman, Tosefta Kifshuta Pesaḥim, vol. 4, p. 595); y. Pesaḥ. 9:2 (36d) (An identical halakhah is found in Sifre Numbers 79 [ed. Kahana, vol. i, p. 170] and Sifre Zuta Numbers 9:13 [ed. Horowitz, p. 260]); y. Yebam. 7:4 (8c) (The three halakhot referring to a betrothed woman, a woman awaiting levirate marriage and a pregnant woman, who all ate terumah but are obligated to pay only the principle and not the added fifth have parallels in tannaitic compositions. m. Yebam. 7:4 discusses their disqualification from eating terumah. The obligation to pay the principle and exemption from paying the added fifth when the woman is the daughter of a priest is discussed in m. Ter. 7:3 and in a parallel in Sifra Emor 6:2 [ed. Weiss, 97d]); y. Ketub. 5:4 (30a) (The baraita’s contextualization of m. Ketub. 5:4 is supported by the parallel in t. Ketub. 5:43 [ed. Lieberman, p. 72] and its parallel in t. Arak. 3:8 [ed. Zuckermandel, p. 546]. See Epstein, Introduction, vol. 2, p. 894; Lieberman, Tosefta Kifshuta, vols. 6–7, [p. 261]); b. Ketub. 7:4 (31c) (No parallels). a10 (אילעא/אילא/הילא) R. Ila y. Bik. 2:2 (65a) (The halakhah in the baraita with regard to terumah and first fruits, that both the giver and the receiver must recite the confession, accords with m. Ma’ś. 7 See Albeck, Introduction to the Talmud, p. 275. 8 Concerning his dating and connection with Babylonia see: Bacher, Tradition und Tradenten, p. 207, and n. 10; Hyman, Toldot, vol. 1, p. 116; Albeck, Introduction to the Talmud, p. 221; Schwartz, Jewish Settlements in Judaea, p. 240, n. 4; B.S. Cohen, Legal Methodology, pp. 33–35. 9 On R. Zera and his connection with Babylonia see: Hyman, Toldot, vol. 1, pp. 386–400; Albeck, Introduction to the Talmud, pp. 233–236. See Frankel, Mavo .”אילעא/אילא/הילא“ :There are a variety of spellings of this name 10 Hayerushalmi, 75b–76a; Albeck, Introduction to the Talmud, pp. 223–224. While there is no direct evidence of his being from Babylonia, he does have frequent connections with Babylonian sages. See: Albeck, Introduction to the Talmud, p. 223. <UN>.
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