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 Encyclopedia
Judaica 2nd Edition
An essential source of information on
Jewish life, culture, history, and
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TOSAFOT
(print this article) By : Joseph Jacobs M.
Seligsohn
ARTICLE HEADINGS:
Meaning of Name.
Character.
Mostly of French Origin.
Schools of Tosafists.
French Tosafot:
Piske Tosafot ("Decisions of the
Tosafot"):
Spanish Tosafot:
The Edited Tosafot (called also Our
Tosafot):
Tosafot Alfasi:
Tosafot of Gornish ():
Tosafot hizoniyyot ("Exterior" or "Uncanonical
Tosafot"):
Tosafot Shittah (or Shittah):
Tosafot Yeshanim ("Old Tosafot"):
A(HaRA):
Abigdor b. Elijah ha-Kohen:
Asher b. Jehiel:
Baruch b. Isaac
Eleazar b. Judah of Worms:
Elhanan b. Isaac:
Eliezer b. Joel ha-Levi ():
Eliezer ben Samuel of Metz (Re'EM):
Eliezer of Toul:
Eliezer of Touques
Elijah ben Menahem:
I (RI, probably R. Isaac, but not to be
confused with Isaac b. Samuel ha-Zaken,
who occurs most often as RI):
Isaac ben Abraham (RIBA or RIZ.BA),
surnamed ha-Bahur ("the younger," in
distinction from his teacher Isaac b.
Samuel ha-Zaken):
Isaac b. Asher ha-Levi
Isaac ben Jacob ha-Laban:
Isaac ben Meïr (RIBaM) of Ramerupt:
Isaac ben Mordecai of Regensburg (RIBaM):
Isaac ben Reuben:
Isaac b. Samuel ha-Zaken
Isaiah di Trani (RID):
Israel of Bamberg:
J. Cohen:
Jacob of Chinon:
Jacob ben Isaac ha-Levi (Jabez):
Jacob ben Meïr Tam
Jehiel ben Joseph of Paris (d. 1286):
Joseph (or Yehosef):
Joseph Porat:
Judah b. Isaac of Paris
Judah ben Nathan (RIBaN):
Levi:
Meïr b. Baruch of Rothenburg
Meïr b. Samuel of Ramerupt:
Moses b. Jacob of Coucy:
Moses b. Meïr of Ferrara:
Moses b. Yom-Tob of Evreux
Perez ben Elijah of Corbeil
Samson b. Abraham of Sens
Samson b. Isaac of Chinon:
Samuel of Evreux:
Samuel ben Meïr (RaSHBaM):
Samuel b. Natronai (RaShBaT):
Samuel b. Solomon of Falaise
Simhah b. Samuel of Speyer: |
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Meaning of
Name.
Critical and explanatory glosses on the
Talmud, printed, in almost all editions,
on the outer margin and opposite Rashi's
notes. The authors of the Tosafot are
known as Tosafists ("ba'ale ha-tosafot").
For what reason these glosses are called
"tosafot" is a matter of dispute among
modern scholars. Many of them, including
Graetz, think 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 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 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"
is a Babylonian term, which in
Palestinian writings is replaced by "tosafot"
(see Yer. Pe'ah ii. 17a; Lev. R. xxx. 2;
Cant R. vi. 9; Eccl. R. v. 8). 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.
Character.
Up to and including Rashi, the Talmudic
commentators occupied themselves only
with the plain meaning ("peshat") 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 chief
characteristic of the Tosafot is that
they evidence no recognition of any
authority, so that, in spite of the
great respect in which Rashi was held by
the Tosafists, the latter freely
corrected him. Besides, the Tosafot do
not constitute a continuous commentary,
but, like the "Dissensiones" to the
Roman code of the first quarter of the
twelfth century, deal only with the
difficult passages of the Talmudic text.
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. It must
be added that the Tosafot can be
understood only by those who are well
advanced in 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 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." It
must be borne in mind that what has been
said hitherto concerns the general
features of the Tosafot, and does not
conflict with the fact that the writings
of different tosafists differ 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
halakic decisions.
Mostly of French Origin.
The chief home of tosafot literature was
incontestably France, for it began with
Rashi's pupils, and was continued mainly
by the heads of the French schools. It
is true that, practically, tosafot began
to be written in Germany at the same
time as in France, but 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 (Jacob Tam,
"Sefer ha-Yashar," No. 252; "Haggahot
Mordekai," Sanh, No. 696; see below).
But their tosafot not being otherwise
known, the actual father of the tosafot
in France was undoubtedly Jacob b. Meïr
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, there flourished Isaac ben Asher
ha-Levi (RIBA), leader of the German
tosafists, who wrote numerous tosafot,
which are mentioned by Abraham b. David
("Temim De'im," Nos. 158, 207-209), and
which are very often cited in the edited
tosafot (e.g., to Sotah 17b). But Isaac
ben Asher's tosafot were revised by his
pupils, who, according to Jacob Tam
("Sefer ha-Yashar," No. 282), sometimes
ascribed to their teacher opinions which
were not his. Zedekiah b. Abraham ("Shibbole
ha-Leket," i., No. 225), however,
refutes Jacob Tam's assertion.
The most prominent tosafist immediately
after Jacob Tam was his pupil and
relative Isaac ben Samuel ha-Zaken (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 (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) was also very active;
he wrote tosafot to several Talmudic
treatises, of which those to Berakot
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 b. 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 (Meïr
of Rothenburg, Responsa, No. 250).
The edited tosafot owe their existence
particularly to Samson of Sens and to
the following French tosafists of the
thirteenth century: (1) Moses of Evreux,
(2) Eliezer of Touques, and (3) Perez
ben Elijah of Corbeil.
Schools of Tosafists.
(1)
Moses of Evreux, one of the most
prolific tosafists, furnished glosses to
the whole Talmud; they form a distinct
group known as the Tosafot of Evreux (
or ). It may be presumed that the
"Tosafot of R. Moses" mentioned by
Mordecai b. Hillel ("Mordekai," on Sanh.,
No. 937) are identical with the tosafot
just mentioned. According to Joseph
Colon (Responsa, No. 52) and Elijah
Mizrahi ("Mayim 'Amukkim," i., No. 37),
Moses wrote his glosses on the margin of
Isaac Alfasi's "Halakot," probably at
the time of the burning of the Talmud.
(2)
Eliezer of Touques, of the second half
of the thirteenth century, made a
compendium of the Tosafot of Sens and of
Evreux; 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 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.
(3)
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 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.
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 Meïr of
Rothenburg; the Italian school was
represented by Isaiah di Trani. If the
tosafot of Asher b. Jehiel (d. 1328) are
to be included, the tosafistic period
extended through more than two
centuries. When the fanaticism of the
French monasteries and the bigotry of
Louis IX. brought about the destruction
of the Talmud, the writing of tosafot in
France soon ceased.
Other bodies of tosafot are:
French Tosafot:
Mentioned in the novellæ on Tamid
ascribed to Abraham b. David. Zunz ("Z.G."
p. 57) 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 the
supposition that the glosses indicated
are those of previous tosafists, as
Jacob Tam, Isaac b. Asher ha-Levi, and
Isaac b. Samuel ha-Zaken and his son.
Piske Tosafot ("Decisions of the
Tosafot"):
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 the treatise Berakot and
the order Mo'ed; 1,398 to Niddah and the
order Nashim; 1,503 to Nezikin; and
1,021 to Kodashim. The decisions
contained in the tosafot to Shabbat,
Pesahim, Gittin, Ketubot, Baba Kamma,
Baba Mezi'a, Baba Batra, and hullin
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, is known to have
compiled tosafot decisions; in fact,
references to two groups of "Piske
Tosafot" are found in the works of the
later casuists.
Spanish Tosafot:
This term is used by Joseph Colon (Responsa,
No. 72) and by Jacob Baruch Landau ("Agur,"
§ 327), and may apply to Talmudic
novellæ by Spanish authors. Jeshuah b.
Joseph ha-Levi, for instance ("Halikot 'Olam,"
§ 327), applies the term "tosafot" to
the novellæ of Isaac ben Sheshet.
The Edited Tosafot (called also Our
Tosafot):
The tosafot which have been published
with 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: Berakot,
Moses of Evreux; Shabbat, 'Erubin, and
Menahot, the Tosafot of Sens; Bezah,
Nedarim, Nazir, Sanhedrin, Makkot, and
Me'ilah, Perez b. Elijah's school (many
written by Perez himself); Yoma, Meïr of
Rothenburg; Gittin, Baba Kamma, and
hullin, the Tosafot of Touques; Sotah,
Samuel of Evreux; 'Abodah Zarah, Samuel
of Falaise; Zebahim, Baruch b. Isaac of
Worms. The tosafot to Mo'ed Katon were
written by a pupil of a certain R.
Isaac; the author of the tosafot to
hagigah 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.
Tosafot Alfasi:
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
Evreux, or glosses to Alfasi's "Halakot."
Tosafot of Gornish ():
Mentioned by Joseph Solomon Delmedigo ("Nobelot
hokmah," Preface) and Solomon Algazi ("Gufe
Halakot," No. 195), the latter quoting
these tosafot to Baba kamma. But as the
same quotation is made by Bezaleel
Ashkenazi ("Shittah Mekubbezet," to
Baba Kamma) and ascribed to a pupil of
Perez ben Elijah, Azulai ("Shem ha-Gedolim,"
ii.) concludes that these tosafot
originated in Perez b. Elijah's school.
Still, Mordecai b. Hillel ("Mordekai,"
B. B. on No. 886) mentions a R. Judah of
Gornish, and Abraham ibn Akra ("Meharere
Nemerim," Venice, 1599) reproduces
Talmudic novellæ by "M. of Gornish" (Embden
gives "Meïr of Gornish" in 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 novellæ
by Judah Minz, and fragments of Gornish
tosafot are found in manuscripts in
other libraries.
Different theories have been advanced
with regard to the name "Gornish."
According to Schechter ("Jew. Chron."
May 4, 1888), it is a corruption of "Mayence,"
while H. Adler thinks it a corruption of
(the English "Norwich"; see Neubauer in
"R. E. J." xvii. 156, and Gross, "Gallia
Judaica," pp. 136 et seq.). 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
mentioned in the Tosafot of Sens (to
Pesahim). It may be added that in the
supplement to Zacuto's "Yuhasin" (p.
164a, Cracow, 1581) a David of "Durnish"
occurs.
Tosafot hizoniyyot ("Exterior" or "Uncanonical
Tosafot"):
Tosafot which are neither of Sens nor of
Touques. They are so called by Bezaleel
Ashkenazi; he included many fragments of
them in his "Shittah Mekubbezet," to
Baba Mezi'a, Nazir, etc.
Tosafot Shittah (or Shittah):
Name sometimes applied to the recensions
of Perez b. Elijah or to the tosafot of
Jehiel of Paris (Bezaleel Ashkenazi,
l.c.; notes to "Sha'are Dura," § 57; and
many other authorities).
Tosafot Yeshanim ("Old Tosafot"):
This group comprises four smaller ones:
(1) the general tosafot of Sens,
including those appearing among the
edited tosafot; (2) the earlier unedited
tosafot (for example, those to Kiddushin
by Isaac b. Samuel ha-Zaken of Dampierre,
and those to 'Abodah Zarah by his son
Elhanan b. Isaac); (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 the
tosafot to hullin written in 1360, the
manuscript of which is in the Munich
Library (No. 236). In the collection
published by Joseph Jessel b. Wolf
ha-Levi (No. 3), besides the old tosafot
to Yoma by Moses of Coucy (comp.,
however, Israel Isserlein, "Terumat ha-Deshen,"
No. 94, who declares they belong to the
Tosafot of Sens), there are single
tosafot to sixteen treatises—Shabbat,
Rosh ha-Shanah, Megillah, Gittin, Baba
Mezi'a, Menahot, Bekorot, 'Erubin,
Bezah, Ketubot, Kiddushin, Nazir, Baba
Batra, Horayot, Keritot, and Niddah. In
the recent WilnaTalmud edited by Romm
the old tosafot to several treatises are
printed.
The Tosafot quote principally Rashi
(very often under the designation "kontres"
[= "commentarius"?]), most of the
tosafists, many of the ancient
authorities (as Kalonymus of Lucca,
Nathan b. Jehiel, and R. Hananeel), some
contemporary scholars (as Abraham b.
David of Posquières, 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 b. Nathan of Mayence,
Judah of Corbeil, and Jacob of Coucy;
but many of them are known only through
their being quoted in the Tosafot, as in
the case of an Eliezer of Sens, a Jacob
of Orleans, and many Abrahams and
Isaacs. Some are even mentioned but
once, as Eliezer of (Tos. B. B. 79b),
Ephraim b. David (supposed contemporary
of Judah Sir Leon; Tos. 'Ab. Zarah 39a),
and one Hezekiah (Tos. B. B. 44b). A
commentary on the Pentateuch entitled "Da'at
Zekenim" (Leghorn, 1783) is attributed
to the Tosafists. In form this
commentary follows the style of the
Tosafot; Rashi is often discussed, and
sometimes corrected.
Of the great number of tosafists only
forty-four are known by name. The
following is an alphabetical list of
them; many, however, are known only
through citations:
A(HaRA):
Quoted in the edited tosafot to M. k
14b, 19a, 20b, 21a et seq.
Abigdor b. Elijah ha-Kohen:
Flourished in the middle of the
thirteenth century; his tosafot are
mentioned in the edited tosafot to Ket.
63b.
Asher b. Jehiel:
His tosafot, entitled "Tosefot ha-Rosh"
or "Tosefe Tosafot," appeared in various
epochs and works. Many of them were
inserted by Bezaleel Ashkenazi in his "Shittah
Mekubbezet"; those to Yebamot and
Ketubot appeared separately at Leghorn,
1776; to Sotah, partly at Prague, 1725,
and partly in Jacob Faitusi's "Mar'eh
ha-Ofannim" (Leghorn, 1810); to Megillah
and Shebu'ot, in Elijah Borgel's "Migdanot
Natan" (ib. 1785); and to Kiddushin, in
the "Ma'aseh Rokem" (Pisa, 1806). They
are included in Romm's recent edition of
the Talmud.
Baruch b. Isaac
(see above and Jew. Encyc. ii. 559).
Eleazar b. Judah of Worms:
Author of tosafot to Baba Kamma,
extracts from which are found in
Bezaleel Ashkenazi's "Shittah
Mekubbezet"
Elhanan b. Isaac:
Flourished at the end of the twelfth
century; his tosafot are mentioned by
Abraham b. David in his "Temim De'im"
and in the edited tosafot to B. M. 11b
and Sheb. 28a. His tosafot to Nedarim
are referred to by Joseph Colon (Responsa,
No. 52); those to Megillah, in Isaiah di
Trani's "Ha-Makria'" (No. 31, p. 19d);
those to 'Abodah Zarah, in "Mordekai"
(No. 1364).
Eliezer b. Joel ha-Levi ():
Flourished in the beginning of the
thirteenth century; author of tosafot to
several treatises (comp. Michael, "Or
ha-hayyim," No. 427).
Eliezer ben Samuel of Metz (Re'EM):
Author of tosafot to several treatises,
of which those to hullin were seen by
Azulai.
Eliezer of Toul:
French tosafist of the beginning of the
thirteenth century, whose tosafot are
mentioned by Zedekiah Anaw in his "Shibbole
ha-Leket"
Eliezer of Touques
(see above and Jew. Encyc. v. 120).
Elijah ben Menahem:
His tosafot are mentioned in "Haggahot
Maimuniyyot," Kinnim, No. 20.
I (RI, probably R. Isaac, but not to be
confused with Isaac b. Samuel ha-Zaken,
who occurs most often as RI):
His tosafot, in which the older RI is
quoted, are mentioned by Samson b. Zadok
("Tashbez," § 336).
Isaac ben Abraham (RIBA or RIZBA),
surnamed ha-Bahur ("the younger," in
distinction from his teacher Isaac b.
Samuel ha-Zaken):
Brother of Samson ben Abraham of Sens.
Like his brother, Isaac lived as a youth
at Troyes, where he attended the
lectures of Jacob Tam ("Temim De'im,"
No. 87), and afterward at Sens (ib.; "Haggahot
Maimuniyyot," Ishut, No. 6). After the
death of Isaac ben Samuel, Isaac ben
Abraham succeeded him as head of the
school of Dampierre, after which place
he is often called ("Or Zarua'," i.
225a). Isaac ben Abraham was one of the
French rabbis to whom Meïr ben Todros
Abulafia addressed his letter against
Maimonides' theory of resurrection. He
died at Dampierre prior to 1210, not
long before his brother Samson emigrated
to Palestine ("Semak," No. 31; "Mordekai"
on Ketubot, No. 357). As he is mentioned
often in the edited tosafot (Shab. 3a,
passim; Yoma 20a; et al.) and by many
other authorities ("Or Zarua'," i. 26b;
"Shibbole ha-Leket," i., No. 231), it
may be concluded that he wrote tosafot
to several Talmudic treatises. Those to
Bekorot were in the possession of
hayyim Michael of Hamburg. Isaac ben
Abraham is frequently mentioned as a
Biblical commentator ("Da'at Zekenim,"
3a, 48b, 49b, Leghorn, 1783; "Minhat
Yehudah," 3a, 13a), and his ritual
decisions and responsa are often quoted
("Or Zarua'," i. 13b et passim; Meïr of
Rothenburg, Responsa, No. 176; et al.).
Isaac ben Abraham ha-Bahur may be
identical with the liturgical poet Isaac
b. Abraham who wrote a hymn beginning "Yeshabbehuneka
be-kol miflal," for Simhat Torah or for
the Sabbath after it, and a selihah for
Yom Kippur beginning "Hen yom ba la-Adonai"
(comp. Zunz, "Literaturgesch." p. 335).
Isaac b. Asher ha-Levi
(see above and Jew. Encyc. vi. 620).
Isaac ben Jacob ha-Laban:
Pupil of Jacob Tam and one of the
earlier tosafists ("ba'ale tosafot
yeshanim"). He was the author of a
commentary on Ketubot quoted by Isaac Or
Zarua' (see Judah Minz, Responsa, No.
10). He is quoted very often in the
edited tosafot (Yeb. 5b; B. k 72a; et
al.).
Isaac ben Meïr (RIBaM) of Ramerupt:
Grandson of Rashi, and brother of Samuel
b. Meïr (RaSHBaM) and Jacob Tam; died
before his father, leaving four children
(Jacob Tam, "Sefer ha-Yashar," No. 616,
p. 72b, Vienna, 1811). Although he died
young, Isaac wrote tosafot, mentioned by
Eliezer b. Joel ha-Levi ("Abi ha-'Ezri,"
§ 417), to severaltreatises of the
Talmud. Isaac himself is often quoted in
the edited tosafot (Shab. 138a; Ket. 29b
et passim).
Isaac ben Mordecai of Regensburg (RIBaM):
Flourished in the twelfth century; pupil
of Isaac b. Asher ha-Levi. He
corresponded with Jacob Tam and was a
fellow pupil of Moses b. Joel and
Ephraim b. Isaac. His tosafot are quoted
by Eliezer b. Joel ha-Levi (l.c. § 420)
and Meïr of Rothenburg ("Semahot," §
73; "Haggahot Maimuniyyot," Abelot, p.
294a). He is often quoted also in the
edited tosafot (Ket. 55a; B. k 22b et
passim).
Isaac ben Reuben:
His tosafot are mentioned in the "Shittah
Mekubbezet," Ketubot, 43a. He may be
identical with the Isaac b. Reuben who
made a comment on Rashi to B. k 32d.
Isaac b. Samuel ha-Zaken
(see above and Jew. Encyc. vi. 631).
Isaiah di Trani (RID):
Italian tosafist of the first half of
the thirteenth century. The greater part
of his tosafot were published under the
title "Tosefot R. Yesha'yahu" (Lemberg,
1861-69); and many were inserted by
Bezaleel Ashkenazi in his "Shittah
Mekubbezet"
Israel of Bamberg:
Lived in the middle of the thirteenth
century; mentioned as an author of
tosafot in "Mordekai" (to 'Ab. Zarah,
Nos. 1244, 1279, 1295, 1356) and "Haggahot
Mordekai" (to Shab. xiv.). Extracts from
the tosafot of Israel's pupils were
reproduced by Bezaleel Ashkenazi (l.c.).
J. Cohen:
Supposedly a contemporary of Meïr b.
Baruch of Rothenburg, and perhaps
identical with Judah ha-Kohen, Meïr's
relative. In the extracts from his
tosafot to Baba Kamma, inserted in the "Shittah
Mekubbezet," he quotes, among many
other authorities, his still living
teacher, the Kohen whom Zunz ("Z. G." p.
42) supposes to be identical with
Abigdor b. Elijah ha-Kohen. From the "Shittah
Mekubbezet" to Baba Mezi'a it is seen
that J. Cohen wrote tosafot to the same
treatise.
Jacob of Chinon:
Lived in the thirteenth century; pupil
of Isaac ben Abraham, author of a "Shittah"
("Mordekai," on Sanh., No. 928). He
himself is quoted in the edited tosafot
(Ber. 12a; Nazir 53a; et al.).
Jacob ben Isaac ha-Levi (Jabez):
Flourished at Speyer about 1130; a pupil
of Kalonymus b. Isaac the Elder (Eliezer
b. Nathan, "Eben ha-'Ezer," p. 13c,
Prague, 1610). He was the author of
tosafot ("Haggahot Maimuniyyot," Kinnim,
No. 16) and of decisions ("pesakim"; "Mordekai,"
hul., No. 1183). He is quoted also in
the edited tosafot (to kin. 23a).
Jacob ben Meïr Tam
(see above and Jew. Encyc. vii. 36).
Jehiel ben Joseph of Paris (d. 1286):
His tosafot are quoted as authoritative
by Perez b. Elijah (glosses to "'Ammude
Golah," p. 50a, Cremona, 1556), in "Kol
Bo" (No. 114), and in "Mordekai" (hul.,
No. 924). He is frequently quoted also
in the edited tosafot.
Joseph (or Yehosef):
Flourished, according to Zunz ("Z. G."
p. 33), about 1150. Zunz identifies this
Joseph with the pupil of Samuel b. Meïr
whose glosses are quoted in the edited
tosafot (to Ket. 70a), and thinks he may
be identical with the Joseph of Orleans
often cited in the edited tosafot (Shab.
12a et passim). If so, he must be
identified, according to Gross ("Gallia
Judaica," p. 34), with Joseph ben Isaac
Bekor Shor. Weiss, however, suggests
that this Joseph might have been either
Joseph Bonfils, Jacob Tam's teacher, or
Joseph b. Isaac of Troyes, one of
Rashi's pupils. Thus it seems that in
any case the tosafist mentioned in the
"Sefer ha-Yashar" must be distinguished
from the one mentioned in Tos. Ket. 70a,
as the latter was a pupil of R. Samuel.
Joseph Porat:
Many fragments of his tosafot to Shabbat
are included in the edited tosafot.
Judah b. Isaac of Paris
(see above and Jew. Encyc. vii. 344).
Judah ben Nathan (RIBaN):
Son-in-law and pupil of Rashi, and to a
great extent his continuator. It was
Judah who completed Rashi's commentary
on Makkot (from 19b to the end) and who
wrote the commentary on Nazir which is
erroneously attributed to Rashi. He
wrote, besides, independent commentaries
on 'Erubin, Shabbat, Yebamot (Eliezer b.
Joel ha-Levi, "Abi ha-'Ezri," §§ 183,
385, 397, 408), and Pesahim ("Semag,"
prohibition No. 79). Finally, Halberstam
manuscript No. 323 contains a fragment
of Judah's commentary on Nedarim. It is
generally considered that Judah b.
Nathan wrote tosafot to several
treatises of the Talmud, and he is
mentioned as a tosafist in "Haggahot
Mordekai" (Sanh., No. 696). He is often
quoted in the edited tosafot.
Levi:
His tosafot are quoted in the "Mordekai"
(B. M. iv., end).
Meïr b. Baruch of Rothenburg
(see above and Jew. Encyc. viii. 437).
Meïr b. Samuel of Ramerupt:
His tosafot are mentioned by his son
Jacob Tam ("Sefer ha-Yashar," No. 252)
and often in the edited tosafot.
Moses b. Jacob of Coucy:
Author of Old Tosafot to Yoma and of
some published in the collection "Sugyot
ha-Shas" (Berlin, 1736).
Moses b. Meïr of Ferrara:
Flourished in the thirteenth century;
probably a pupil of Judah b. Isaac of
Paris. His tosafot were used by the
compiler of the "Haggahot Maimuniyyot"
(see Jew. Encyc. ix. 86).
Moses b. Yom-Tob of Evreux
(see above and Jew. Encyc. ix. 65).
Perez ben Elijah of Corbeil
(see above and Jew. Encyc. ix. 600).
Samson b. Abraham of Sens
(see above and Jew. Encyc. xi. 2).
Samson b. Isaac of Chinon:
Flourished in the thirteenth and
fourteenth centuries; author of the
"Sefer Keritut" In this work (i. 7, § 1;
v. 3, §§ 120, 148) Samson refers to his
glosses on 'Erubin and 'Abodah Zarah; he
appears to have written glosses on other
Talmudic treatises also.
Samuel of Evreux:
Author of tosafot to several treatises;
those to Sotah are among the edited
tosafot (see Jew. Encyc. xi. 16).
Samuel ben Meïr (RaSHBaM):
Author of tosafot to Alfasi; under his
supervision his pupils prepared tosafot
to several treatises ("Sefer ha-Yashar,"
p. 85d).
Samuel b. Natronai (RaShBaT):
German Talmudist of the end of the
twelfth century; authorof tosafot to 'Abodah
Zarah (see "Kerem Hemed," vii. 50).
Samuel b. Solomon of Falaise
(see above and Jew. Encyc. xi. 28).
Simhah b. Samuel of Speyer:
Flourished in the thirteenth century;
his tosafot are mentioned by Meïr of
Rothenburg (Responsa, iv., No. 154).
Bibliography: Azulai, Shem ha-Gedolim,
ii.;
Benjacob, Ozar ha-Sefarim, pp. 621 et
seq.;
Buchholz, in Monatsschrift, xxxviii.
342, 398, 450, 559;
Grätz, Gesch. 3d ed., vi. 143-144, 210;
vii. 108-110;
Karpeles, Gesch. der Jüdischen Literatur,
i. 574 et seq.;
Weiss, Dor, iv. 336-352;
idem, Toledot Rabbenu Tam, pp. 2-4;
Winter and Wünsche, Jüdische Literatur,
ii. 465 et seq.;
Zunz (the chief source for this
article), Z. G. pp. 29 et seq.J. M. Sel. |
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