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Why is the ben sorer u'moreh executed for future crimes when Hashem (ה׳) saved Yishmael based on his present state alone? The distinction lies in circumstances: Yishmael's problems stemmed from difficult family dynamics, while the ben sorer u'moreh acts out despite perfect conditions, revealing inherent character flaws that predict an unchangeable trajectory.
Rabbi Zweig explores a fascinating 600-year-old question addressed by the Mizrachi, Gur Aryeh, and Maharal regarding the ben sorer u'moreh (rebellious son). The Gemara (גמרא) on daf 72a explains that this 13-year-old is executed not for his current actions but because the Torah (תורה) foresees his future path: he will exhaust his father's money, develop addictive behaviors, and eventually become a highway robber and murderer. The Torah says 'yamutu zakkah v'al yamutu chayav' - let him die innocent rather than guilty. This creates a fundamental contradiction with the principle established regarding Yishmael. When Yishmael was dying in the desert and the angels questioned why Hashem (ה׳) would save someone whose descendants would kill Jews, Hashem responded 'ba'asher hu sham' - we judge a person only according to their current state, not their future. Yet the ben sorer u'moreh is executed precisely for his future crimes.
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How long must Hashem tolerate the Jewish people's rebellious behavior? A Midrash compares this to the halachic question of carrying a child holding muktze on Shabbos. The analysis reveals that rejecting Eretz Yisrael represents a deeper spiritual corruption than individual acts of avoda zara.
Sanhedrin 72a
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What did Dovid mean when he reduced the 613 mitzvos to twelve principles? The Gemara reveals that mitzvos have two dimensions: fulfilling the obligation and achieving personal completion (hashlomah). Dovid identified twelve core principles that encapsulate the essential character development aspect of all mitzvos.
