Baraita

Chapter 4 contains only a baraita similar to Tosefta Niddah 9: 10. ❋ LeBeit Yoreh (2009)

This meant reciting the blessing before and after the reading (according to a baraita in BT Megillah 23a). ❋ LeBeit Yoreh (2009)

Later a baraita appears which has a parallel in the Tosefta, listing three opinions on appearing in public wearing this ornament. ❋ Unknown (2009)

Feldman presents the material clearly and has long chapters on the baraita of the three women and the relation to it throughout the generations, and what constitutes a mokh and “cup of roots.” ❋ LeBeit Yoreh (2009)

In the continuation of this baraita R. Meir recommends coitus interruptus, an opinion rejected by the sages. ❋ LeBeit Yoreh (2009)

The poskim differ as to whether this baraita should be interpreted as “[S] uch women must use contraception,” in which case other women may also use contraception, or “[S] uch women may use contraception,” thus limiting contraception to those women. ❋ LeBeit Yoreh (2009)

This _baraita_ is found also in the seventeenth chapter of _Tanna de-Be Eliyahu Sutta_, but with different textual readings. ❋ Joseph I. Gorfinkle (N/A)

During the ensuing discussion, the term ishah hashuvah is mentioned in Rava’s name concerning a baraita which states that a woman who went to a sage who released her from her vow is not betrothed. ❋ Unknown (2009)

The liturgical wording “Sarah, Rebecca, Rachel and Leah” was based on Rashi’s commentary on a baraita in BT Berakhot 16b: “There are only three Patriarchs of Israel, Abraham, Isaac and Jacob … and only four Matriarchs, Sarah, Rebecca, Rachel and Leah.” ❋ Unknown (2009)

The phrase “Sarah, Rebecca, Rachel and Leah” originates in a baraita that reflects the ancient stratum of the sages’ philosophy: “The term ‘patriarchs’ is applied only to three, and the term ‘matriarchs’ only to four” (BT Berakhot 16b). ❋ Unknown (2009)