Talmud zu Jeschijahu 8:76

¹⁵⁴Gen. rabba 42(4), Esther rabba Introduction, Lev. rabba 11, Ruth rabba1(7). But what did Aḥaz do? He built a throne in the Temple Court. That is what is written: “The throne-hall which they built in the Temple,¹⁵⁵This exists no such verse. Probably, as indicated by Qorban ha ˋEdah, the reference is to 2K. 16:18: The Sabbath shelter which they had built in the temple …”” etc. Rebbi Onias in the name of Rebbi Eleazar. Why is he called “the grabber¹⁵⁶אחז “to grab”.”? For he grabbed synagogues and houses of study¹⁵⁷To close them down.. To what may Aḥaz be compared? To a king who had a son whom he entrusted to his pedagogue¹⁵⁸Greek παιδαγωγός, the slave accompanying the child.. The latter wanted to kill him. He said, if I kill him, I will be put to death. But I shall draw his wet-nurse away from him and he will die of himself. So Aḥaz said, if there are no kid goats there are no he-goats. If there are no he-goats there are no goats. If there are no goats there is no shepherd¹⁵⁹God.. If there is no shepherd there is no world; if it were thinkable that there be no world. So Aḥaz was thinking, if there are no children¹⁶⁰Going to school. there are no adults. If there are no adults, there are no Sages. If there are no Sages, there are no prophets. If there are no prophets, there is no Holy Spirit. If there is no Holy Spirit, there are no synagogues and no houses of study. If it were thinkable, the Holy One, praise to Him, will not let His Presence rest over Israel. Rebbi Jacob bar Abbai in the name of Rebbi Aḥa brings it from the following¹⁶¹That Ahaz had eliminated all religious instruction, Is. 8:17. I shall wait for the Eternal, Who hid His Face from the House of Jacob, and put my hope in Him. There was no worse moment in the world than when the Holy One, praise to Him, said to Moses¹⁶²Deut. 31:18.: I shall certainly hide My Face at that time. From that moment on, I put my hope in Him, Who said at Sinai,¹⁶³Deut. 31:21. This was not said at Sinai but in the steppes of Moab; it is a promise that the study of Torah will never cease. for it shall not be forgotten by his descendants. What would its use be¹⁶⁴Is. 8:18. A different interpretation in the Babli 19b.? Behold, I and the children which the Eternal has given me. Were they his children? Were they not his students? But this teaches he loved them as if they were his sons and called them “my sons”.

In I will tell [’El] of the decree⁵⁰Ps. 2, 7. the word ’El⁵¹Heb. אל with a difference of vowels may mean ‘God’ or ‘to’. is sacred;⁵²The sense of the text being ‘I will tell God of the decree’. but the Sages maintain that it is secular.⁵³The text means, as in E.V., I will tell of the decree. In ’el God in Ẓion⁵⁴Ps. 84, 8. the first is secular⁵⁵’El meaning before (E.V.). and the second is sacred. In When he should go ’el God in judgment⁵⁶Job 34, 23. the first is secular and the second [’Elohim] is sacred. In the case of Immanuel⁵⁷Isa. 7, 14. and Immanu’el⁵⁸ibid. VIII, 8. the first is secular⁵⁹Being the name of a child. and the second⁶⁰Meaning ‘God is with us’. is sacred. The first must not be divided⁶¹Into two words, since it forms a single name. but the second is divided.⁶²Because it consists of two separate words, עמנו (with us) אל (God). The reading adopted here is that of H and N.Y.

HALAKHAH: “How does one annul it,” etc? Rebbi Ze`ira said, this is if he sold it in peace<sup>93</sup>Only permanent damage is acceptable.. But if he sold it in ill-will, everybody agrees that it is annulled; it happens that he is hungry, falls into a rage, and curses his king<sup>94</sup>Is. 8:21. The Babli uses the same verse as a reason for which a contemptuous treatment of an idol is not an annulment; 53a. etc. Ze`ur bar Ḥinena in the name of Rebbi Ḥanina: They disagreed in case he sold it to a goldsmith⁹⁵The disagreement between R. Joḥanan and Rav is formulated in the Babli (53a) about whether the idol is sold to a Jewish or a Gentile goldsmith, without exact attribution of authorship.. But if he sold it to its worshipper, everybody agrees that it is not annulled. Rav Jeremiah in the name of Rav: they disagreed if he sold it to its worshippers. But if he sold it to a goldsmith everybody agrees that it is annulled. Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan: the opinion of everybody. Rebbi Hila in the name of Rebbi Simeon ben Laqish: in dispute⁹⁶It is not spelled out what they are referring to. The next sentence makes this clear.. It turns out that Rebbi Ḥanina held with Rebbi Joḥanan and Rav Jeremiah with Rebbi Simeon ben Laqish. What about it? They disagreed in case he sold it to a goldsmith. But if he sold it to one of its worshippers, everybody agrees that it is not annulled⁹⁷The decision follows R, Joḥanan and the goldsmith must be a Jew who will melt down the idol..