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>.