이사야 7:3의 탈무드

⁴⁴A complete parallel to this paragraph is in Lev. rabba 36(3); a short reference is in the Babli, 104a. Bar Qappara said, Ahaz and all evil kings of Israel have no part in the World to Come. What is the reason? All their kings fell, not one of them calls to Me⁴⁵Hos. 7:7. This seems to contradict Misnhah 2, where only two kings of Israel are denied part in the World to Come.. They objected to him: Is he not mentioned in the era⁴⁶Greek ὑπατεία, ἡ, “consulate”, for which years are counted. of kings, in the days of Uzziahu, Yotham, Ahaz, Yeḥizqiahu the kings of Jehudah⁴⁷Is. 1:1.? He answered them, because he showed shame. How did he show shame? Rebbi Aḥa in the name of Rebbi Eleazar, Rebbi Yose in the name of Rebbi Joshua ben Levi: You find that when the prophet came to accuse him⁴⁸In the Midrash, “to needle him”. The change from קנטר to קטרג may be a scribal error., he fled to an impure place and buried his face in an impure place, implying that the Divine Presence does not dwell at an impure place. That is what is written⁴⁹Is. 7:3.: The Eternal said to Isaiah, please go out towards Aḥaz, you and your son Še’ar Yašuv, to the end of the canal of the upper pond, to the path of the fuller’s field. Do not read fuller’s but suppressing⁵⁰The argument suggests that under the influence of the Greek, שׁ,שׂ,ס all sounded the same.. He hid his face and fled before him. (How is that? When the prophet came to accuse him, he fled to an impure place and buried his face in an impure place.)⁵¹The repetition of the sentence looks like dittography, but it also appears in the Midrash text. Rebbi Jehudah⁵²He is Rebbi. R. Jehudah ben Rabban Simeon, as spelled out in the Midrash and required for chronological reasons. says, because he was made to suffer about his firstborn son. What is the reason? Zimri, the strongman of Ephraim, killed⁵³2Chr. 28:7. The name should be זִכְרִי not זִמְרִי. etc. Rebbi Hoshaia the Elder said, because his father was just. ⁵⁴From here on exists a Genizah fragment (G): L. Ginzberg, Yerushalmi Fragments, New York 1909, pp. 260–264. But was Manasse’s father not just⁵⁵Mishnah 2 declares that Manasse has no part in the World to Come. It implies that Ahaz has part in the World to Come.? Manasse’s father was just but his son was evil. Hezekias’s father was evil and his son was evil. That is what Hezekias says⁵⁶Is. 38:17.: Behold about peace, bitter is bitter for me. Bitter before me, from Aḥaz. Bitter after me, from Manasse. Aḥaz’s father was just and his son just, that is what is written⁵⁷Prov. 11:21. The first part of the verse has differing interpretations below and in Midrash Prov. 11:21, Babli Berakhot 61a, Eruvin 18b, Sotah 4b.: hand to hand will not cleanse evil, but the seed of the just will escape. [Rebbi Phineas said.]⁵⁸Addition from G. In the Midrash: R. Simon. it is not written “the seed of a just will escape” but the seed of the just will escape. The seed lying⁵⁹In G: “planted between” מושתת. between two just men will escape⁶⁰The Babli 104a states categorically that the good deeds of the son save the father from judgment but the merits of the father cannot save the son. This is the basis of the Qaddish ritual of modern Judaism..