Association for Jewish studies 2003-27(2) by Association for Jewish studies
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12), provesthatthe Talmudholds thata single issue is at stakehere-whether designationfor ritualuse is necessary,at least in certaincases. 12. Accordingto some commentators(so alreadyPenei Moshe), (3) addressesthe same issue as the next partof the sugya-whether designationfor sacreduse is effective, and not whetherdesignation for sacred use is necessary. However,even if this interpretationis accepted--and it is highly problematic(see the previous notes, although a more detailed analysis of this view lies beyond the 230 "Designation is Significant" necessaryto sanctifyan object for ritualuse, althoughthe object in questionmight not assume its sacredstatusuntil it is actuallyused.
Likewise, it is difficult to construemere contactwith the bier as use, suggesting, once 73. Cf. , althoughhis attemptto distinguishbetween the first and second clauses here is unconvincing. 74. While this source is quite similar to the continuationof the Mishnah cited here, it is not identical to the Mishnah (see Epstein, Mavo, pp. 832, 857, 952), althoughthe exact identity of this source is not critical for purposesof the presentdiscussion. 75. I phrasemattersthis way in light of Nahmanides'interpretationof this passage; see text at n.
232 "Designationis Significant" III We now turnto the BT sugya, beginningwith a translationof this passage24 (considerablyabbreviatedbecause of its length)and followed by commentson significant aspects of this sugya. ) 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].