"Rav compiled (the Tosefta, which includes [Sifra and Sifrei]). See the commentary on the Mishnah and Berakhot 11, 18, Bava Batra 124, where it is referred to as the 'Sifra of Beit Rav.' Rashi, of blessed memory, explained that the term 'Sifra of Beit Rav' does not mean that Rav was the author but rather that he was the master in whose study house it was customary to learn this midrash. See Rashi in Chullin 66, but our master’s words are based on the tradition of the Geonim, as Rav Sherira Gaon clearly wrote in his letter. This should be examined further. See the Order of the Generations, letter A, page 4, and review carefully in the book Rav Pealim, letter S, page 45a, in the name of Hish’r of Candia, in his book Mezaref LeChochmah, and in additional editions, page 92. It is very important to examine all this. Also, see the preface to the book, in the explanation by Ra’avad on the Tosefta, where he discusses this. See the Gemara in Chullin 27a and how the Tanna quotes it here, and Rashi’s commentary there—review it well."

"Rabbi Chiya compiled the Tosefta to clarify the matters of the Mishnah, just as Rabbi Hoshaya and Bar Kappara compiled Baraitot to clarify the words of the Mishnah. (See in Jerusalem Talmud Horayot, 'The man to whom God gives wealth and honor...' and 'honor' here refers to the Tosefta, and 'all he desires' are the great Mishnayot, like the Mishnah of Rabbi Chiya, the Mishnah of Rabbi Hoshaya, and the Baraita of Bar Kappara. See also Midrash Rabbah, Song of Songs, on the verse 'I will kiss you with refined wine'). Our master (Rashi) adjusted his expression carefully, writing that Rabbi Chiya compiled the Tosefta, while in Rosh Hashanah and Bava Kamma, he wrote that they compiled Baraitot. Also, regarding Rabbi Chiya compiling the Tosefta, he wrote that it was to clarify the matters of the Mishnah, whereas for Rabbi Hoshaya and Bar Kappara compiling Baraitot, he wrote that it was to clarify the words of the Mishnah. Here, our master shed great light on this complex matter."

"Rabbi Yochanan compiled the Jerusalem Gemara. This is also the opinion of Ra’avad in Sefer HaKabbalah, of Rosh Ba"tz in his response, section 251, and in Sefer Keritut by Rashi of Kinnon, Yemot Olam, Section 2, and Tzida LaDerekh in his introduction. However, many disagree with this, and further investigation is required."