“... Fascinatingly, the Aaronide texts of Third Isaiah take a different stand on peger rites and stelae within the temple. Isaiah 56:3–5 retains mortuary memorials in God’s future temple, assuring eunuchs that such stelae guarantee that they will not lose their ongoing membership among the living after death. The stela within the temple pre- cincts in Isa 56:5, to which yād wāšēm refers, is a mortuary memorial. It is designed to ensure an interconnection (a šēm ʿôlām, an invocation name) of the deceased eu- nuch with the living. Without offspring (v. 5), the eunuch fears he will lose his “re- membrance,” his ongoing membership among the living after his death (cf. KTU 1.171 26–28). In 2 Sam 18:18 Absalom solves his identical concern with just such a yād. The eunuch lacks children to re-member him among the living, but a peger will reunite the being of his living-dead shade with the earthly worship community. God takes the initiative in this, erecting the yād within the temple precincts. In a move diametrically opposite to the thrust of Ezek 43:7–9, Isaiah 56 thus advocates a caring relationship with a departed soul maintained specifically within the temple grounds. De Hulster (2009, 168) accurately writes, “The Lord takes up the task of a child by providing the childless with a memorial stele . . . placing it in his own presence, in his temple.” ...”