The Tosafot, Tosafos or Tosfot (Hebrew: תוספות) are medieval commentaries on the Talmud. They take the form of critical and explanatory glosses, printed, in almost all Talmud editions, on the outer margin and opposite Rashi's notes.
The authors of the Tosafot are known as Tosafists; for a listing (see List of Tosafists.)
The Gemara (also transliterated Gemarah, or in Yiddish Gemore) comprises a collection of rabbinical analyses and commentaries on the Mishnah and presented in 63 books. The term is derived from the Aramaic word גמרא and rooted in the Semitic word ג-מ-ר (gamar), which means "to finish" or "complete". Initially, the Gemara was transmitted orally and not permitted to be written down. However, after Judah the Prince compiled the Mishnah around 200 CE, rabbis from Babylonia and the Land of Israel extensively studied the work. Their discussions were eventually documented in a series of books, which would come to be known as the Gemara. There are two versions of the Talmud: the Babylonian Talmud (Talmud Bavli) and the Jerusalem Talmud (Talmud Yerushalmi). The Mishnah is virtually the same in two Talmuds; the Gemara is what differentiates the Babylonian Talmud from its Jerusalem counterpart.
The Babylonian Talmud, compiled by scholars in Babylonia around 500 CE and primarily from the academies of Sura, Pumbedita, and Nehardea, is the more commonly cited version when referring to the "Gemara" or "Talmud"; redaction of the Jerusalem Talmud was interrupted in the mid-fourth century when the Romans suppressed Jewish scholarship in Israel and most Talmudists fled to Babylon. As a result, the Bavli was more intensively edited, studied, and commented on. The main compilers of the Babylonian Talmud were Ravina and Rav Ashi. The Jerusalem Talmud was compiled by Jewish scholars in the Land of Israel, primarily from the academies of Tiberias and Caesarea, around 350–400 CE.
Shituf (Hebrew: שִׁתּוּף; also transliterated as shittuf or schituf; literally "association") is a term used in Jewish sources for the worship of God in a manner which Judaism does not deem to be purely monotheistic. The term connotes a theology that is not outright polytheistic, but also should not be seen as purely monotheistic. The term is primarily used in reference to the Christian Trinity by Jewish legal authorities who wish to distinguish Christianity from full-blown polytheism. Though a Jew would be forbidden from maintaining a shituf theology, non-Jews would, in some form, be permitted such a theology without being regarded as idolaters by Jews. That said, whether Christianity is shituf or formal polytheism remains a debate in Jewish philosophy.
Shituf is first mentioned in the commentary of Tosafot on the Babylonian Talmud, in a passage concluding with a lenient ruling regarding non-Jews. Later authorities are divided between those who view Tosfot as permitting non-Jews to swear by the name of God even if they associate other deities with that name, and those who view Tosfot as permitting non-Jews to actually worship such deities. Though shituf is primarily used as a means of determining how to relate to Christians, it is applied to other religions as well. It is frequently used as a reason to justify interfaith dialogue with Christians.
Daniel Bomberg (c. 1483 – c. 1549) was one of the most important early printers of Hebrew books. A Christian Hebraist who employed rabbis, scholars and apostates in his Venice publishing house, Bomberg printed the first Mikraot Gdolot (Rabbinic Bible) and the first complete Babylonian and Jerusalem Talmuds, based on the layout pioneered by the Soncino family printers, with the commentaries of Rashi, and of the Tosfot in the margins. The editions set standards that are still in use today, in particular the pagination of the Babylonian Talmud. His publishing house printed about 200 Hebrew books, including Siddurim, responsa, codes of law, works of philosophy and ethics and commentaries. He was the first Hebrew printer in Venice and the first non-Jewish printer of Hebrew books.
Akiva ben Joseph (Mishnaic Hebrew: עֲקִיבָא בֶּן יוֹסֵף, ʿĂqīḇāʾ ben Yōsēp̄; c. 50 – 28 September 135 CE), also known as Rabbi Akiva (רַבִּי עֲקִיבָא), was a leading Jewish scholar and sage, a tanna of the latter part of the first century and the beginning of the second. Rabbi Akiva was a leading contributor to the Mishnah and to Midrash halakha. He is referred to in Tosafot as Rosh la-Hakhamim ("Chief of the Sages"). He was executed by the Romans in the aftermath of the Bar Kokhba revolt. He has also been described as a philosopher.