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Why is the ben sorer u'moreh killed for what he will do rather than for what he has done? The shiur develops the principle that "einenu shome'a b'kol" (doesn't hear the voice) means total insensitivity to kedusha. Once a person loses all response to kol—the spiritual dimension of sound that precedes intellectual understanding—he has destroyed his neshama and becomes a purely physical being destined to self-destruct.
The shiur opens with several textual difficulties in the parsha of ben sorer u'moreh (the rebellious son). First, why does the Torah (תורה) describe him as "sorer u'moreh v'einenu shome'a b'kol"—rebellious and doesn't listen to our voice—when the logical progression should be reversed? One who doesn't listen first becomes rebellious afterward, not the opposite. Second, why is "zolel v'sovei" (glutton and drunkard) only introduced at the second stage when it's actually required from the first incident? Third, the Gemara (גמרא) says this case never happened and never will happen, yet the Torah dedicates a full parsha to it—why? Rashi (רש"י) explains that ben sorer u'moreh is killed "al shem sofo"—for what he will eventually do. The Torah foresees that he will eventually deplete his father's resources, seek to satisfy his appetites, and ultimately kill to get what he wants. The Rishonim ask the fundamental question: How can we kill someone for what they will do in the future? The Gemara in Rosh Hashanah states regarding Yishmael that "adam nidon ba'asher hu sham"—a person is judged based on where he is now, not his future actions. Why is ben sorer u'moreh different?
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Ki Seitzei 21:18-21
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