“While most Amoraim were familiar with the mishnayot of the sedarim…such familiarity was not universal”

While most Amoraim were familiar with the mishnayot of the sedarim which formed the curriculum of Amoraim study, such familiarity was not universal. … Even when a relevant mishnah is cited, it is not always verbatim. …

The difference between the Bavli’s citation of mishnayot and those of Toseftan baraitot is that the text of the Mishnah has been transmitted along with that of the Bavli from the earliest times.

Yaakov Elman, Authority and Tradition: Toseftan Baraitot in Talmudic Babylonian (New York: The Michael Scharf Publication Trust of the Yeshiva University Press; Hoboken, NJ: Ktav Publishing House, 1994), 48.

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Jewish law is justificatory, often revealing its own raison d’être

Jewish law is justificatory, often revealing its own raison d’être, Apodictic Mishnah, on the other hand, constitutes a deviation from this overall trend of vindicatory law. It runs counter to Jewish apperception, which favors laws that justify themselves, either logically or scripturally. No wonder Mishnaic form was relatively short-lived, lasting only about 130 years. Mishnaic form initially emerged as a response to the particular political and religious conditions that prevailed in Palestine during the period following the destruction of the Temple. During the second century, it was supported and upheld by the Patriarchate, particularly by R. Judah Hanassi. After his death (ca. 220-221), Mishnaic form was gradually abandoned, and the Jewish apperception for justificatory law prevailed.

David Weiss Halivni, Midrash, Mishnah, and Gemara: The Jewish Predilection for Justified Law (Cambridge, MA & London, UK: Harvard University Press, 1986), 4.