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By Robert Chazan

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See bTan 2b, 3a (twice). 86. See b Ber 34a. M. 90In bShab 21a thereis another case of the substitution of pjpy 5Y for tShab 2:2 ym1n 5Y. 92 6. 96Among them are at least four cases in which a toseftanbaraitacontains a synonymfor which while the parallelat Bavli has ~Trv:tYeb 13:1has 5 5•io 1D•, , ,n,•ntSot bYeb 108ahas 8:6 ,o has in~rvwhile bSot 35b has the ,nnSi,•n ,•-a~rv; the parallelat bYeb99b has 1,1inn;tSot expectednirv,;tTer 10:18has prnmn 13a has the parallelat bYom 52b has the use of i•nvan•, nrtir,.

B. Z. 39b, Men 44a, Hul 94a, Nid 70b. MIDDLE HEBREW AND BABYLONIAN TOSEFTAN BARAITOT 25 Rabban Gamliel and the "Elders" was shortened on or before its inclusion into the Tosefta. 97In this case, since the material is assumed to be Babylonian, we may well wonder why the reverse is not the case. This may indicate a late reworking of such material in those cases where this elaboration is present. In this instance, the Babylonian parallel at bSuk 41b contains a long list of prominent rabbis who accompanied Rabban Gamliel on his trip, presumably to Rome.

8. Marcus, "From Politics to Martyrdom," p. 42. FACTICITY OF HEBREW FIRST CRUSADE NARRATIVES 35 If I have understood properly the Marcus contention, this five-part structure constitutes "the narrator's preconceived religious-literary schema," that preconceived ordering through which the information at the disposal of the author/editor is sifted. Thus, Marcus's general claims with respect to medieval narrative find expression in an elaborate structure which he finds embodied in-or perhaps at the root of-the Hebrew First Crusade narratives.

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