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The next section attemptsto solve the difficulties noted below, and a summaryand broaderconclusions appearin the final section of this paper. 1. It was stated: If one wove a shroud for a corpse, Abbaye says: [The shroud]is forbidden,and Rava says: It is permitted. a. Abbayesays: [The shroud]is forbidden-designation is significant [hazmanahmilta]. b. Rava says: It is permitted-designation is not significant. 2. He drew a verbalanalogy [gamar] ... from [the case of] a heifer whose neck is broken26[ceglah 'arufah,Deut.

15. See YaakovSussmann,"Ve-ShuvLi-YerushalmiNeziqin,"MehqereiTalmud1 (1990): 91, n. 156, and cf. Leib Moscovitz, "SugyotMesutatotBa-Yerushalmi,"Te'udah10 (1996): 43. PAAJR 16. See pro temporeLeib Moscovitz, "'Od 'Al Ha-BaraitotHa-HaserotBi-Yerushalmi," 61 (1996): 4-8 (Hebrew section), and Jeffrey L. Rubenstein,TalmudicStories: NarrativeArt, Composition, and Culture(Baltimoreand London:Johns Hopkins, 1999), pp. 264-265 and p. 369, n. 65, and the referencesthere. 17. 21 (ed. Zuckermandel,p. 526); see below, n.

2. [16] Before being used by the Temple, sacred vessels [kelei gavoah]19 may be used by an ordinaryperson;afterbeing used by the Templethey may not be used by an ordinaryperson. 3. Utensils initially made for an ordinarypersonmay not be made [= used] for sacreduse [la-gavoah]. 4. Stones and beams initially hewed for a synagogue20may not be built in the TempleMount. This baraita,like the sugya in PT,addressestwo distinctissues2•--whether designationwithout use is effective in conferringsacred status (1-2; cf.

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