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:
Dela. Akiva] costumava dizer: Um pai concede ao filho beleza, força, riqueza, sabedoria e anos [isto é, vida longa. Como a natureza do filho provavelmente é semelhante à do pai, desde o início de sua criação ele é agraciado com beleza, força, sabedoria e anos; e a riqueza é legada por seu pai. Para mim, a Mishnah parece significar que, se um homem merece, seus filhos vêm adquirir todas essas coisas] e (ele o dota) com o número de gerações anteriores. [Às vezes, o Santo Abençoado seja Ele assegura ao pai que concederá algum favor a seus filhos na terceira ou quarta geração, e é o mérito do pai que assegura esse favor a seus filhos]; e esse é o "ketz" ("final"). [ou seja, esse é o significado do "ketz" designado pelo Santo Abençoado, para que ele chegue a um certo tempo ou a uma certa geração], como em (Isaías 41: 4): "Ele chama as gerações da começando. " Embora esteja escrito (Gênesis 15: 3): "E eles os servirão e os afligirão quatrocentos anos", está escrito (depois, Ibid. 16): "E a quarta geração retornará aqui". [para que o número de gerações, que é "a quarta geração", seja o ketz dos "quatrocentos anos" (referido acima).]
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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