(יח) כִּֽי־יִהְיֶ֣ה לְאִ֗ישׁ בֵּ֚ן סוֹרֵ֣ר וּמוֹרֶ֔ה אֵינֶ֣נּוּ שֹׁמֵ֔עַ בְּק֥וֹל אָבִ֖יו וּבְק֣וֹל אִמּ֑וֹ וְיִסְּר֣וּ אֹת֔וֹ וְלֹ֥א יִשְׁמַ֖ע אֲלֵיהֶֽם׃ (יט) וְתָ֥פְשׂוּ ב֖וֹ אָבִ֣יו וְאִמּ֑וֹ וְהוֹצִ֧יאוּ אֹת֛וֹ אֶל־זִקְנֵ֥י עִיר֖וֹ וְאֶל־שַׁ֥עַר מְקֹמֽוֹ׃ (כ) וְאָמְר֞וּ אֶל־זִקְנֵ֣י עִיר֗וֹ בְּנֵ֤נוּ זֶה֙ סוֹרֵ֣ר וּמֹרֶ֔ה אֵינֶ֥נּוּ שֹׁמֵ֖עַ בְּקֹלֵ֑נוּ זוֹלֵ֖ל וְסֹבֵֽא׃ (כא) וּ֠רְגָמֻ֠הוּ כׇּל־אַנְשֵׁ֨י עִיר֤וֹ בָֽאֲבָנִים֙ וָמֵ֔ת וּבִֽעַרְתָּ֥ הָרָ֖ע מִקִּרְבֶּ֑ךָ וְכׇל־יִשְׂרָאֵ֖ל יִשְׁמְע֥וּ וְיִרָֽאוּ׃ {ס}
(18) If a man has a wayward and defiant son, who does not heed his father or mother and does not obey them even after they discipline him, (19) his father and mother shall take hold of him and bring him out to the elders of his town at the public place of his community. (20) They shall say to the elders of his town, “This son of ours is disloyal and defiant; he does not heed us. He is a glutton and a drunkard.” (21) Thereupon the men of his town shall stone him to death. Thus you will sweep out evil from your midst: all Israel will hear and be afraid.
(א) סורר ומורה כי מריו מסיר התקוה שישוב מסוררותו:
(1) סורר ומורה, his obstinacy removed all hope that he would change his lifestyle.
(ג) ויסרו אתו. מַתְרִין בּוֹ בִּפְנֵי שְׁלוֹשָׁה...
(3) ויסרו אתו AND THEY SHALL CHASTISE HIM — admonish him in the presence of three people...
אינו נעשה בן סורר ומורה עד שיאכל בשר וישתה יין: תנו רבנן אכל כל מאכל ולא אכל בשר שתה כל משקה ולא שתה יין אינו נעשה בן סורר ומורה עד שיאכל בשר וישתה יין שנאמר זולל וסובא ואע"פ שאין ראייה לדבר זכר לדבר שנאמר (משלי כג, כ) אל תהי בסובאי יין בזוללי בשר למו ואומר (משלי כג, כא) כי סובא וזולל יורש וקרעים תלביש נומה אמר ר' זירא כל הישן בבית המדרש תורתו נעשית לו קרעים קרעים שנאמר וקרעים תלביש נומה: מתני׳ גנב משל אביו ואכל ברשות אביו משל אחרים ואכל ברשות אחרים משל אחרים ואכל ברשות אביו אינו נעשה בן סורר ומורה עד שיגנוב משל אביו ויאכל ברשות אחרים רבי יוסי בר' יהודה אומר עד שיגנוב משל אביו ומשל אמו: גמ׳ גנב משל אביו ואכל ברשות אביו אע"ג דשכיח ליה בעית משל אחרים ואכל ברשות אחרים אע"ג דלא בעית לא שכיח ליה וכל שכן משל אחרים ואכל ברשות אביו דלא שכיח ליה ובעית עד שיגנוב משל אביו ויאכל ברשות אחרים דשכיח ליה ולא בעית: רבי יוסי בר' יהודה אומר עד שיגנוב משל אביו ומשל אמו: אמו מנא לה מה שקנתה אשה קנה בעלה אמר רבי יוסי בר' חנינא מסעודה המוכנת לאביו ולאמו והאמר רבי חנן בר מולדה אמר רב הונא אינו חייב עד שיקנה בשר בזול ויאכל יין בזול וישתה אלא אימא מדמי סעודה המוכנת לאביו ולאמו איבעית אימא דאקני לה אחר ואמר לה על מנת שאין לבעליך רשות בהן: מתני׳ היה אביו רוצה ואמו אינה רוצה אביו אינו רוצה ואמו רוצה אינו נעשה בן סורר ומורה עד שיהו שניהם רוצין רבי יהודה אומר אם לא היתה אמו ראויה לאביו אינו נעשה בן סורר ומורה: גמ׳ מאי אינה ראויה אילימא חייבי כריתות וחייבי מיתות ב"ד סוף סוף אבוה אבוה נינהו ואמיה אמיה נינהו אלא בשוה לאביו קאמר תניא נמי הכי רבי יהודה אומר אם לא היתה אמו שוה לאביו בקול ובמראה ובקומה אינו נעשה בן סורר ומורה מאי טעמא דאמר קרא איננו שומע בקלנו מדקול בעינן שוין מראה וקומה נמי בעינן שוין כמאן אזלא הא דתניא בן סורר ומורה לא היה ולא עתיד להיות ולמה נכתב דרוש וקבל שכר כמאן כרבי יהודה
§ The mishna teaches that the boy does not become a stubborn and rebellious son unless he actually eats meat and drinks wine. The Sages taught in a baraita: If he ate any other food but did not eat meat, or if he drank any other beverage but did not drink wine, he does not become a stubborn and rebellious son unless he actually eats meat and drinks wine, as it is stated: “This son of ours is stubborn and rebellious; he will not obey our voices; he is a glutton and a drunkard.” And although there is no explicit proof to the matter, there is an allusion to the matter in another verse, as it is stated: “Be not among wine drinkers, among gluttonous eaters of meat” (Proverbs 23:20). And the verse states: “For the drunkard and the glutton shall come to poverty, and drowsiness shall clothe a man with rags” (Proverbs 23:21). That is to say, a person who is a glutton and a drunkard, and sleeps a lot due to his excessive eating and drinking, will end up poor and dressed in rags. Rabbi Zeira expounds the same verse and says: With regard to anyone who sleeps in the study hall, his Torah shall become tattered, as it is stated: “And drowsiness shall clothe a man with rags.” MISHNA: If he stole that which belonged to his father and ate on his father’s property, or he stole that which belonged to others and ate on the property of others, or he stole that which belonged to others and ate on his father’s property, he does not become a stubborn and rebellious son, unless he steals that which belonged to his father and eats on the property of others. Rabbi Yosei, son of Rabbi Yehuda, says: He does not become a stubborn and rebellious son unless he steals that which belonged to his father and that which belonged to his mother. GEMARA: The Gemara explains the reasons for the various halakhot taught in the mishna: If he stole that which belonged to his father and ate on his father’s property, even though this is accessible to him and it is easy for him to steal, he is afraid that his father will see him eating what he had stolen, and therefore he will not be drawn after his action to further evil. If he stole that which belonged to others and ate on the property of others, even though he is not afraid of them, as they neither know him nor watch over him, this theft is not easily accessible to him, as it is performed on someone else’s property, and therefore he will not be drawn to additional sin. And all the more so if he stole that which belonged to others and ate on his father’s property, in which case it is not accessible to him, and he is also afraid of his father. Therefore, he is not liable unless he steals that which belonged to his father and eats on the property of others, in which case it is easily accessible to him, and he is not afraid, and there is concern that he will be drawn after his action to additional sin. The mishna teaches that Rabbi Yosei, son of Rabbi Yehuda, says that he is not liable as a stubborn and rebellious son unless he steals that which belonged to his father and that which belonged to his mother. The Gemara asks: With regard to his mother, from where does she have independently owned property that her son can steal? The basis for this question is the halakha that anything that a woman acquires is acquired by her husband. Rabbi Yosei, son of Rabbi Ḥanina, says in answer to this question: The mishna is referring to a case where the boy stole food from a meal that had been prepared for his father and for his mother. In such a case the husband grants his wife ownership of the food that she will eat over the course of her meal. The Gemara raises a difficulty. But doesn’t Rabbi Ḥanan bar Molada say that Rav Huna says: A stubborn and rebellious son is not liable unless he purchases inexpensive meat and eats it, and he purchases inexpensive wine and drinks it, which indicates that he becomes liable only if he steals money, not if he steals the actual meat and wine? Rather, say that the boy stole from money set aside for a meal that was to be prepared for his father and for his mother. The Gemara presents another answer to the question posed concerning the opinion of Rabbi Yosei, son of Rabbi Yehuda: If you wish, say instead that another person gave property to the mother and said to her: This shall be yours on the condition that your husband shall have no right to it. In such a case, the woman acquires the property for herself and her husband does not acquire it. Therefore, it is possible for the son to steal from his mother’s property. MISHNA: If his father wishes to have him punished but his mother does not wish that, or if his father does not wish to have him punished but his mother wishes that, he does not become a stubborn and rebellious son, unless they both wish that he be punished. Rabbi Yehuda says: If his mother was not suited for his father, the two being an inappropriate match, as the Gemara will explain, he does not become a stubborn and rebellious son. GEMARA: The Gemara asks: What does Rabbi Yehuda mean when he speaks of the mother as being not suited for the father? If we say that due to their union they are among those who are liable to receive karet, in which case the marriage does not take effect, and certainly if the union puts them in the category of those who are liable to receive one of the types of court-imposed death penalty, in which case the marriage also does not take effect, there is a difficulty: Why should it matter if they are not married? Ultimately, his father is still his father and his mother is still his mother, and the verses concerning the stubborn and rebellious son can be fulfilled. Rather, Rabbi Yehuda is saying that the boy’s mother must be identical to his father in several aspects. The Gemara comments: This is also taught in a baraita: Rabbi Yehuda says: If his mother was not identical to his father in voice, appearance, and height, he does not become a stubborn and rebellious son. The Gemara asks: What is the reason for this? As the verse states: “He will not obey our voices [kolenu]” (Deuteronomy 21:20), which indicates that they both have the same voice. And since we require that they be identical in voice, we also require that they be identical in appearance and height. The Gemara asks: In accordance with whose opinion is that which is taught in a baraita: There has never been a stubborn and rebellious son and there will never be one in the future, as it is impossible to fulfill all the requirements that must be met in order to apply this halakha. And why, then, was the passage relating to a stubborn and rebellious son written in the Torah? So that you may expound upon new understandings of the Torah and receive reward for your learning, this being an aspect of the Torah that has only theoretical value. In accordance with whose opinion is this? It is in accordance with the opinion of Rabbi Yehuda, who requires that the parents have certain identical characteristics, making it virtually impossible to apply the halakha.