Sua. Akiva] era solito dire: un padre dona a suo figlio bellezza, forza, ricchezza, saggezza e anni [vale a dire, lunga vita. Poiché è probabile che la natura del figlio sia simile a quella del padre, sin dall'inizio della sua creazione è dotato di bellezza, forza, saggezza e anni; e la ricchezza gli è stata lasciata in eredità da suo padre. Per me, la Mishnah sembra significare che se un uomo lo merita, i suoi figli vengono ad acquisire tutte queste cose] e (lo conferisce) con il numero di generazioni prima di lui. [Qualche volta, il Santo sia benedetto, assicura al padre che concederà un favore ai suoi figli nella terza o quarta generazione, ed è il merito del padre che assicura quel favore ai suoi figli]; e questo è il "ketz" ("finale"). [cioè, questo è il significato del "ketz" assegnato dal Santo Benedetto sia Lui ad arrivare ad un certo momento o ad una certa generazione], come in (Isaia 41: 4): "Egli chiama le generazioni dal inizio." Anche se è scritto (Genesi 15: 3): "E li serviranno e li affliggeranno per quattrocento anni", è scritto (in seguito, Ibid. 16): "E la quarta generazione tornerà qui." [in modo che il numero di generazioni, che è "la quarta generazione", è il ketz dei "quattrocento anni" (di cui sopra).]
Bartenura on Mishnah Eduyot
האב זוכה לבן וכו' – since it is close that the nature of the son is to be similar to the nature of the father, and beauty, and strength and wisdom and years, a man endows [his son] with them from the beginning of his creation according to his nature, and wealth a person bequeaths to his son. And wisdom that we speak of here, is the straight ingenuity of mind/brightness of mind, which is in a person according to his nature. And years, length of days. And to me it appears that if a person endows them, he will have sons who are pleasant, strong, wise, rich and who live long lives.
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English Explanation of Mishnah Eduyot
Introduction
Mishnayoth nine (and ten) contain further statements of Rabbi Akiva. These statements are not about halakhah, but rather about aggadah, or Jewish legend.
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Bartenura on Mishnah Eduyot
ובמספר הדורות לפניו – Sometimes that the Holy One, blessed be He promises that his father will do good for his seed to the third generation or to the fourth generation, and the father endowed to that generation that this particular goodness will come to them.
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English Explanation of Mishnah Eduyot
He used to say: the father transmits to the son beauty, strength, wealth, wisdom and years. This mishnah contains a popular saying by Rabbi Akiva, that a son inherits from his father, beauty, strength, wealth, wisdom and years, which is length of life.
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Bartenura on Mishnah Eduyot
הוא הקץ – that the Holy One, blessed be He, determined for this matter that it will be for a specific time and for a certain generation, such as (Genesis 15:14,16): “…and they shall be enslaved and oppressed four hundred years…and they shall return here in the fourth generation…,” that the number of generations which is the fourth generation will be end of the four hundred years.
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English Explanation of Mishnah Eduyot
And the number of generations before Him, that shall be their appointed end: For it is said, “calling the generations from the beginning” (Isaiah 51:4) Although it is said, “And shall serve them, and they shall afflict them four hundred years” (Genesis 15:13), it is also said, “And in the fourth generation they shall come hither again” (Genesis 15:16). This section has been explained in many different ways and is very difficult to understand. I will explain it the way that Albeck explains. Rabbi Akiva is dealing with the issue of fate: if a father controls the number of years that his son will live, how is that God has already determined how long the world will last. The answer that Rabbi Akiva gives is that the number of generations is fixed, as the verse in Isaiah says, but the number of years in each generation is not fixed. Although one verse from Exodus seems to say that God counts years, a few verses later generations are mentioned. According to Rabbi Akiva’s interpretation of these verses and his theology, a person’s years are determined by his actions and by his father’s actions, and not predetermined by God. It is only the number of generations until redemption that is known by God. Of course, human beings do not know this number. It is important to note that when we deal with issues such as fate and the end of the world, we are dealing with issues about which many different Jewish answers have been given. This is not an issue that human beings can fully understand.
