Is there really a death penalty for rebellious children? Even in Talmudic times, it was clear that the severe punishment for the "wayward and rebellious son" (Deuteronomy 21:18-21) is only 'on the books': "There never was, nor will there ever be, a child who meets all of the legal qualifications of the 'wayward and rebellious son'. If that is so, why did the Torah write about him? Study, and receive reward [for the Torah study, despite its lack of practical value]." (Sanhedrin 71a)
Does this Torah subject serve no other purpose, than as a theoretical area of study?
While medicine has made tremendous strides over the centuries, it is widely recognized that its greatest successes have been in the field of preventive medicine. Efforts to assure clean air and water, public education on healthy lifestyles and food, and immunization against infectious diseases, have been the most important factors in fighting sickness and increasing life expectancy.
We should appreciate the benefit of the Torah and its mitzvot in terms of the most effective assistance - preventing the possibility of harm. Thus, God promised, "If you obey God... keeping all His decrees, I will not strike you with any of the sicknesses that I brought on Egypt. I am God, your Physician." (Exodus 15:26) The healing powers of the Torah should be compared to the preventive form of medicine; it is a lifestyle that does not leave room for disease. God did not promise that He will cure us of the sicknesses of Egypt. Rather, by faithfully following the Torah, we will not be visited by those illnesses.
How does this connect with the hypothetical "rebellious son"? By educating the people about the draconic punishment for the rebellious child, this tragic breakdown in family and society was prevented from occurring in the first place. This is what the Talmud means by, "Study, and receive reward". The very study of the subject is its reward. As each generation learns and absorbs the message of the gravity of the offense, this terrible situation is avoided.
The truly important things in life - peace, freedom, mental and physical health, to name a few - are often taken for granted. They safeguard our happiness and well-being, yet we only properly appreciate them in their absence. Inconsequential matters, on the other hand, are just the opposite. They come to our attention only when they are present. "The evil inclination only rules over what the eyes can see." (Sota 8a)
This explanation helps us understand why one should not accept payment for teaching Torah. "Just as I taught for free, so you shall teach for free." (Nedarim 37a) The most vital aspects of life, protecting our health and well-being, cannot be procured with money. Thus, a doctor who heals a sick patient may request remuneration for his services. But one who chases away a lion, averting damage to his neighbor's property, may not demand reward from his neighbor. One may be paid for after-the-fact healing, but preventing potential injury must be provided without charge.
This is the lesson of the "rebellious son", the Torah's preventive medicine to safeguard familial and social order. "Study, and receive reward."
Does this Torah subject serve no other purpose, than as a theoretical area of study?
While medicine has made tremendous strides over the centuries, it is widely recognized that its greatest successes have been in the field of preventive medicine. Efforts to assure clean air and water, public education on healthy lifestyles and food, and immunization against infectious diseases, have been the most important factors in fighting sickness and increasing life expectancy.
We should appreciate the benefit of the Torah and its mitzvot in terms of the most effective assistance - preventing the possibility of harm. Thus, God promised, "If you obey God... keeping all His decrees, I will not strike you with any of the sicknesses that I brought on Egypt. I am God, your Physician." (Exodus 15:26) The healing powers of the Torah should be compared to the preventive form of medicine; it is a lifestyle that does not leave room for disease. God did not promise that He will cure us of the sicknesses of Egypt. Rather, by faithfully following the Torah, we will not be visited by those illnesses.
How does this connect with the hypothetical "rebellious son"? By educating the people about the draconic punishment for the rebellious child, this tragic breakdown in family and society was prevented from occurring in the first place. This is what the Talmud means by, "Study, and receive reward". The very study of the subject is its reward. As each generation learns and absorbs the message of the gravity of the offense, this terrible situation is avoided.
The truly important things in life - peace, freedom, mental and physical health, to name a few - are often taken for granted. They safeguard our happiness and well-being, yet we only properly appreciate them in their absence. Inconsequential matters, on the other hand, are just the opposite. They come to our attention only when they are present. "The evil inclination only rules over what the eyes can see." (Sota 8a)
This explanation helps us understand why one should not accept payment for teaching Torah. "Just as I taught for free, so you shall teach for free." (Nedarim 37a) The most vital aspects of life, protecting our health and well-being, cannot be procured with money. Thus, a doctor who heals a sick patient may request remuneration for his services. But one who chases away a lion, averting damage to his neighbor's property, may not demand reward from his neighbor. One may be paid for after-the-fact healing, but preventing potential injury must be provided without charge.
This is the lesson of the "rebellious son", the Torah's preventive medicine to safeguard familial and social order. "Study, and receive reward."