Merely dancing next to a bonfire has nothing to do the ways of the Emorites, nor is it a form of fire worship, if the dancer(s) has/have no such intent.
The question is based on a misunderstanding of the words of the Tosephta.
המספק והמטפח והמרקד לשלהבת הרי זה מדרכי האמורי.
"Dancing TO THE FLAME is following in the ways of the Emorites."
Rabbi Yechezkel Abramsky, in his commentary 'Tosefta Chazon Yechezkel' on the Tosefta, explains that the manner in which one qualifies for 'the ways of the Emorites' would be by dancing in order to expedite the cooking process.
שעושים דברים אלה למהר הבישול אי נמי לאיזה סימן אחר שהיה להם בזה
They perform these dances in order to speed up that which ...
From a Halachic perspective, this is not a concern, see this short article (Hebrew). For example, Rashba 1:167 says that only those practices also mentioned in the Gemara are subject to the prohibition of Darkei Haemori, and some have understood that this is the position of R' Yosef Karo in Shulchan Aruch, where he did not list the practices in the Tosefta, ...
Ramban (Shemos 28:30) writes that communicating with the Urim Vetumim is of a lower level of (clarity) than regular prophecy though of a higher level than a bat kol.
Rambam (Moreh Nevuchim 2:42) explains that both Hagar and Monach could receive a revelation (/communication) from Hashem, yet they were not technically prophets. Rashi on Megillah 32a describes ...
There do exist a few fragments of a Targum to Job from Qumran (11QtgJob). They can be found online here with an English translation or here as plaintext.
This article by A. S. Van der Woude dates these Targum fragments to the first half of the first century CE. If so, Rabban Gamliel the Elder would have contemporaneous with the manuscript, so it was either ...
It's certainly part of the canon! Rabbi Yechezkel Abramski wrote a commentary on it that you'd find on most yeshiva bookshelves.
The Tosefta certainly features in the halachic process. At this point, though, you wouldn't find a contemporary authority saying "oh the Gemara, Yad HaChazaka, and Shulchan Aruch say it's prohibited -- but I permit it because of ...
Presumably he's referring to Tosefta Nezikin 10:8:
הגוזל את הנכרי חייב להחזיר לנכרי חמור גזל הנכרי מגזל ישראל מפני חילול השם. הגוזל את הנכרי ונשבע לו ומת אינו מתכפר לו מפני חילול השם.
One who steals from a non-Jew is obligated to return [the object] to the non-Jew. Stealing from non-Jews is more stringent than stealing from Jews because of Chillul ...
I looked through Table of Contents on each tractate on Sefaria and arrived at this breakdown by orders:
So in total there are 422 chapters of Tosefta.
From JewishVirtualLibrary (with modifications):
A [Baraita] is [referring to] a legal or historical document written by Tannaim (scholars of the Mishnah) that was not integrated into the Mishnah... Amoraim (scholars of the Talmud) utilized the knowledge of baraitot for the sake of attaining additional information. The baraitot would elucidate an issue or ...
The source is in Kiddushin 40a:
"מחשבה טובה מצרפה למעשה, שנאמר: אז נדברו יראי ה' איש אל רעהו ויקשב ה' וישמע ויכתב ספר זכרון לפניו ליראי ה' ולחושבי שמו, מאי ולחושבי שמו? אמר רב אסי: אפילו חשב אדם לעשות מצוה, ונאנס ולא עשאה, מעלה עליו הכתוב כאילו עשאה.
The Gemara further teaches: The Holy One, Blessed be He, links a good thought to an action, as it is ...