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How can the Torah (תורה) permit killing the Ben Sorer U'Moreh for future crimes when we judge people only by their present state? The key insight is that he's not an innocent child but someone who has already mentally committed to a life of crime, willing even to kill on Shabbos (שבת) to satisfy his desires. This explains why his punishment is sekilah - he has already decided in his mind to commit murder.
This shiur provides a comprehensive analysis of the sugya of Ben Sorer U'Moreh found on daf 72b of Masechta Sanhedrin. Rabbi Zweig begins by examining the famous statement that "Ben Sorer U'Moreh lo haya v'lo asid lihyos" - the rebellious son never was and never will be. He questions why Rabbi Yonasan's response "I saw him and sat on his grave" was only directed at one of the two explanations given for why this case never occurs. The shiur addresses the fundamental question raised by the Mizrachi: how can the Torah (תורה) mandate killing someone "l'shem sofo" (for his ultimate end) when we have a principle from Rosh Hashanah that "ein adam nidon ela l'fi sha'ato" (a person is only judged according to his present state)? This apparent contradiction is highlighted by the case of Yishmael, who despite being destined for wickedness, was actually saved by Divine intervention.
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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 72b
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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.
