הוּא הָיָה אוֹמֵר, הָאָב זוֹכֶה לַבֵּן, בַּנּוֹי, וּבַכֹּחַ, וּבָעֹשֶׁר, וּבַחָכְמָה, וּבַשָּׁנִים, וּבְמִסְפַּר הַדּוֹרוֹת לְפָנָיו, וְהוּא הַקֵּץ, שֶׁנֶּאֱמַר (ישעיה מא) קֹרֵא הַדֹּרוֹת מֵרֹאשׁ, אַף עַל פִּי שֶׁנֶּאֱמַר (בראשית טו), וַעֲבָדוּם וְעִנּוּ אֹתָם אַרְבַּע מֵאוֹת שָׁנָה, וְנֶאֱמַר (שם), וְדוֹר רְבִיעִי יָשׁוּבוּ הֵנָּה:
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).]
Jerusalem Talmud Kiddushin
There, we have stated: “The father bestows on his son beauty, strength, riches, wisdom, and years.” From where beauty? “May Your deeds appear on Your servants, and Your glory on their sons.” Strength, “strong on earth will be his descendants.” Riches, “I was young and became old, but never saw a just man abandoned and his descendants in need of bread.” Wisdom, “you shall teach your sons to argue about them.” Years, “that your and your sons’ days be many.” And just as he inherits five qualities, so he owes him the following five things. He feeds him, he gives him to drink, he clothes him, he puts on his shoes, he leads him. That is what is written: “This should fall on Joab’s head: sufferer from flux and from skin disease, holding the distaff, falling by the sword, and senseless.” Sufferer from flux, weak. From skin disease, abandoned. Holding the distaff, uneducated. Falling by the sword, short lived. Without bread, poor. When Solomon came to kill Joab, he said to him: Your father gave me five sentences; accept them and I can be killed. He accepted them and all of them came to pass on the House of David. Sufferer from flux was Rehabeam: “King Rehabeam with difficulty climbed on his chariot to flee to Jerusalem;” some say, he suffered from flux; some say, he was weak. Suffering from skin disease was Uziahu: “King Uziahu suffered from skin disease until the day of his death.” Holding the distaff was Joash: “They punished Joash.” Rebbi Ismael stated: This teaches that they gave him over to hardened hoodlums who had never known a woman and they raped him the way women are raped. That is what is written: “Israel’s pride will testify against it,” Israel’s pride will be raped in its face. Falling by the sword, this is Josiah, as is written: “The archers shot at king Josia,” and Rebbi Joḥanan said, this teaches that they made his body like a sieve. Rebbi Ismael stated: 300 arrows were shot at the Eternal’s anointed. Without bread, that is Jehoiachin: “And his meal, a permanent meal was given to him,.”
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