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Israel's will so affects the crops as to mark a part of them as holy, the rest of them as available for common use. The human will is determinative in the process of sanctification. Second, in the second division, what happens in the Land at certain times, at Appointed Times, marks off spaces of the Land as holy in yet another way. The center of the Land and the focus of its sanctification is the Temple. There the produce of the Land is received and given back to God, the one who created and sanctified the Land.
What cannot be contained 20 jACOB NEUSNER within the grammar of the sentence cannot be said and therefore falls outside the realm of the Mishnaic reality. The Mishnaic reality consists in those things which can attain order, balance, and principle. Chaos lies without. On the other side, if we may extrapolate from the capacity of the impoverished repertoire of grammar before us to serve for all sorts of things, then we must concede that all things can be said by formal revision. Everything can be reformed, reduced to the order and balance and exquisite sense for the just match, characteristic of the Mishnaic pericope.
The Mishnah is silent about the context of its speech-place and time and circumstance-because context is trivial. Principle, beginning in syntactical principles by which all words are arranged in a severely limited repertoire of grammatical sentences ubiquitously pertinent but rarely made explicit, is at the center. The skill of the formulators of the Mishnah is to manipulate the raw materials of everyday speech. What they have done is so to structure language as to make it strange, to impose a fresh perception upon what to others (and what in The Toseftta) are merely unpatterned and ordinary ways of saying things.