Bâ•raꞋyᵊtâבריתא,Baraita (Aramaic), external, foreign, not belonging, extra-…, (pl. בָּרַיְתוֹת), an abbreviation of מַתְנִיתָא בָּרַיְתָא, Hebrew מִשְׁנָה חִיצוֹנָה; i.e. Extra-Mi•shᵊn•âhꞋ — an excerpt from a Proto-Mi•shᵊn•âhꞋ proceeding of the Συνέδριον during the period of the ZūgꞋōt documenting opposing—Tzᵊdōq•imꞋ—arguments that were excluded from the compilation of the Pᵊrush•iꞋ Mi•shᵊn•âhꞋ by the Pᵊrush•iꞋ Ta•nâꞋ, YᵊhūdꞋâh ha-Nâ•siꞋ, scion of Beit-Dâ•widꞋ.

A priori, a Bâ•raꞋyᵊtâ implies an Ōs•inꞋ-Tzᵊdōq•imꞋ argument from the proceedings of the Συνέδριον during the period of the ZūgꞋōt. Thus, the Bâ•ra•yᵊt•ōtꞋ and Mi•shᵊn•âhꞋ comprise complementary twin taproots of both the Ta•lᵊmūdꞋ Yᵊrū•sha•lᵊm•iꞋ (compiled c 400 CE) and Ta•lᵊmūdꞋ Bâ•vᵊl•iꞋ (compiled c 500 CE)!

There are two classes of Bâ•ra•yᵊt•ōtꞋ:

1. Tō•sëphꞋᵊtâ (Extra-Mi•shᵊn•âhꞋ Bâ•ra•yᵊt•ōtꞋ associated with the 6 Sei•dër•im/​60 Ma•sëkhꞋōt of Mi•shᵊn•âhꞋ) and

2. all other Bâ•ra•yᵊt•ōtꞋ.

A fortiori, by c. 500 C.E., centuries after the Hellenist Tzᵊdōq•imꞋ had fled the destructions of 70-135 C.E. and gone underground in the European boondocks of the Hellenist Roman Empire, they had already long been irrelevant during the period that the Pᵊrush•imꞋ compiled their Ta•lᵊmūdꞋ Bâ•vᵊl•iꞋ. Thus, the Pᵊrush•imꞋ were free to meticulously credit their own particular Pᵊrush•iꞋ rabbi or Beit Mi•dᵊrâshꞋ by name. When citing a Tzᵊdoq•iꞋ tradition from the proceedings of the Συνέδριον, by contrast, the Pᵊrush•imꞋ "blotted out" the connection to Tzᵊdōq•imꞋ heritage by misattributing credit from the Ōs•inꞋ-Tzᵊdōq•imꞋ or their Χειρόγραφον τοῖς Δόγμασιν. Instead, the Pᵊrush•imꞋ of the 5^th century C.E. Ta•lᵊmūdꞋ Bâ•vᵊl•iꞋ introduced a Bâray•tâꞋ by misattributing the dissenting argument to anonymous "Our Rabbis"—thus rewriting history to "blot out" every vestige of non-rabbinic heritage from the annals of thenceforth "All-Rabbinic" tradition.