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# It is not uncommon to discover contradictions between comments of Tosafot across different Masechtot. For example, in one place, Tosafot will leave a question unresolved, while, in another place, it will be answered, and stil, in another location, a different answer will be presented and the other one rejected. Each side of that contradiction is in fact representing the opinion of a different Baal HaTosafot.<ref>Yad Malachi (Klalei Tosafot 20)</ref> Similarly, when two Poskim each associate a different understanding with Tosafot, one could explain that they're referring to different Baalei HaTosafot.<ref>Yad Malachi (Klalei Tosafot 8)</ref> | # It is not uncommon to discover contradictions between comments of Tosafot across different Masechtot. For example, in one place, Tosafot will leave a question unresolved, while, in another place, it will be answered, and stil, in another location, a different answer will be presented and the other one rejected. Each side of that contradiction is in fact representing the opinion of a different Baal HaTosafot.<ref>Yad Malachi (Klalei Tosafot 20)</ref> Similarly, when two Poskim each associate a different understanding with Tosafot, one could explain that they're referring to different Baalei HaTosafot.<ref>Yad Malachi (Klalei Tosafot 8)</ref> | ||
# Even within a Masechet, sometimes there are missing comments of Tosafot or comments of other Baalei HaTosafot mixed in, the latter of which leads to contradictions within one set of Tosafot comments.<ref>Yad Malachi (Klalei Tosafot 22)</ref> Regardless, we try to reconcile the differences as much as possible.<ref>Yad Malachi (Klalei HaPoskim 25)</ref> | # Even within a Masechet, sometimes there are missing comments of Tosafot or comments of other Baalei HaTosafot mixed in, the latter of which leads to contradictions within one set of Tosafot comments.<ref>Yad Malachi (Klalei Tosafot 22)</ref> Regardless, we try to reconcile the differences as much as possible.<ref>Yad Malachi (Klalei HaPoskim 25)</ref> | ||
# The Maharshal has a well known illustration of how Rabbeinu Tam had around eighty students of incredible caliber.<ref>Yam Shel Shlomo (Hakdama to Bava Kamma), Yad Malachi (Klalei Tosafot 20)</ref> | # The [[Maharshal]] has a well known illustration of how Rabbeinu Tam had around eighty students of incredible caliber.<ref>Yam Shel Shlomo (Hakdama to Bava Kamma), Yad Malachi (Klalei Tosafot 20)</ref> | ||
# The Tosafot commentary on most of the Masechtot studied originates with the Tosafot compiled by the Rash MiShantz, a compilation known as the Tosafot Shantz. However, our version was abridged by R' Elazar Tukh, whose redaction is known as the Tosafot Tukh and whose goal was to elucidate the give and take of the Gemara, not decide Halacha. Nevertheless, we follow the Tosafot Tukh over the Tosafot Shantz, because the Tosafot Tukh came later.<ref>Yad Malachi (Klalei Tosafot 14). For more on the redaction of the Tosafot we have today, see Rabbi Ephraim Kanarfogel's The Intellectual History and Rabbinic Culture of Medieval Ashkenaz (Detroit: Wayne State University Press, 2012),[http://www.hakirah.org/Vol15Leibowitz.pdf "The Emergence and Development of Tosafot on the Talmud" (Hakira vol. 15 page 143)], [http://www.hakirah.org/Vol18Leibowitz.pdf "Redacting Tosafot on the Talmud: Part I―Sources" (Hakira vol. 18 page 235)],[http://www.hakirah.org/Vol20Leibowitz.pdf "Part II―Editing Methods" (Hakira vol. 20 page 191)], and Tosafot Tukh on the Talmud: A Critical Analysis of R. Eliezer of Tukh's Tosafot Redaction and Marginalia by Rabbi Dr. Aryeh Leibowitz</ref>. In fact, some say that we should follow the Tosafot on the more major masechtot, such as Yevamot, over the Tosafot on smaller Masechtot, because the former are from the Tosafot Tukh.<ref>Yad Malachi (Klalei Tosafot 22)</ref> | # The Tosafot commentary on most of the Masechtot studied originates with the Tosafot compiled by the [[Rash MiShantz]], a compilation known as the Tosafot Shantz. However, our version was abridged by R' Elazar Tukh, whose redaction is known as the Tosafot Tukh and whose goal was to elucidate the give and take of the Gemara, not decide Halacha. Nevertheless, we follow the Tosafot Tukh over the Tosafot Shantz, because the Tosafot Tukh came later.<ref>Yad Malachi (Klalei Tosafot 14). For more on the redaction of the Tosafot we have today, see Rabbi Ephraim Kanarfogel's The Intellectual History and Rabbinic Culture of Medieval Ashkenaz (Detroit: Wayne State University Press, 2012),[http://www.hakirah.org/Vol15Leibowitz.pdf "The Emergence and Development of Tosafot on the Talmud" (Hakira vol. 15 page 143)], [http://www.hakirah.org/Vol18Leibowitz.pdf "Redacting Tosafot on the Talmud: Part I―Sources" (Hakira vol. 18 page 235)],[http://www.hakirah.org/Vol20Leibowitz.pdf "Part II―Editing Methods" (Hakira vol. 20 page 191)], and Tosafot Tukh on the Talmud: A Critical Analysis of R. Eliezer of Tukh's Tosafot Redaction and Marginalia by Rabbi Dr. Aryeh Leibowitz</ref>. In fact, some say that we should follow the Tosafot on the more major masechtot, such as Yevamot, over the Tosafot on smaller Masechtot, because the former are from the Tosafot Tukh.<ref>Yad Malachi (Klalei Tosafot 22)</ref> | ||
# The Tosafot commentary to Yoma comes from the Maharam Rutenberg.<ref>Yad Malachi (Klalei Tosafot 17)</ref> | # The Tosafot commentary to Yoma comes from the [[Maharam Rutenberg]].<ref>Yad Malachi (Klalei Tosafot 17)</ref> | ||
# There is a debate if Tosafot and Rabbeinu Tam are considered two separate entities or not with respect to Kim Li and other Halachic calculations.<ref>Yad Malachi (Klalei Tosafot 27)</ref> | # There is a debate if Tosafot and Rabbeinu Tam are considered two separate entities or not with respect to Kim Li and other Halachic calculations.<ref>Yad Malachi (Klalei Tosafot 27)</ref> | ||
