Apropos the Jewish people assessing their forefathers, the Gemara cites a related teaching. Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said: What is the meaning of that which is written: “For You are our Father; for Abraham knows us not, and Israel does not acknowledge us; You, Lord, are our Father, our Redeemer, everlasting is Your name” (Isaiah 63:16)? In the future that will surely come, the Holy One, Blessed be He, will say to Abraham: Your children have sinned against Me.Abraham will say before Him: Master of the Universe, if so, let them be eradicated to sanctify Your name. God said: I will say it to Jacob. Since he experienced the pain of raising children, perhaps he will ask for mercy on their behalf. He said toJacob: Your children have sinned.Jacobsaid before Him: Master of the Universe, if so, let them be eradicated to sanctify Your name. The Holy One, Blessed be He, said: There is no reason in elders and no wisdom in youth. Neither Abraham nor Jacob knew how to respond properly. He said to Isaac: Your children have sinned against Me.Isaacsaid before Him: Master of the Universe, are they my children and not Your children? At Sinai, when they accorded precedence to “We will do” over “We will listen” before You, didn’t You call them, “My son, My firstborn sonIsrael” (Exodus 4:22)? Now that they have sinned, are they my children and not Your children?

Yalkut Shimoni on Nach 846:1

There was a person who wrote in his will “my son shall not inherit anything from me unless he becomes a fool (shoteh).” R. Yosi b. Yehudah and Rabbi went to ask the law from R. Yehoshua b. Karhah. When they reached his house they saw him on his hands and feet with a straw in his mouth and he was crawling after his son. When they saw him they hid themselves. When they entered they asked him their question. R. Yehoshua b. Karhah began to laugh and said to them “I swear – your question was just happening to me!” He continued: “When a person has children he acts as if he is a fool.”

And from that which transpired to Rav Naḥman bar Yitzḥak as well it can be derived that there is no constellation for the Jewish people, As Chaldean astrologers told Rav Naḥman bar Yitzḥak’s mother: Your son will be a thief. She did not allow him to uncover his head. She said to her son: Cover your head so that the fear of Heaven will be upon you, and pray for Divine mercy. He did not know why she said this to him. One day he was sitting and studying beneath a palm tree that did not belong to him, and the cloak fell off of his head. He lifted his eyes and saw the palm tree. He was overcome by impulse and he climbed up and detached a bunch of dates with his teeth. Apparently, he had an inborn inclination to steal, but was able to overcome that inclination with proper education and prayer.

The Gemara clarifies: Granted, according to the one who said that Bilga was penalized because members of his watch tarried in arriving at the Temple; that is why the entire watch is penalized. However, according to the one who said it is due to Miriam, daughter of Bilga, who apostatized, do we penalize the entire watch of Bilga because of his daughter? Abaye said: Yes, as people say, the speech of a child in the marketplace is learned either from that of his father or from that of his mother.Miriam would never have said such things had she not heard talk of that kind in her parents’ home.

(1) The Torah describes the punishment given to a son who steals money from his parents to eat a gluttonous meal of meat and wine in the company of lowly men. If his parents bring him to court for this act, he is exhorted to desist and is punished with lashes. If he repeats the same misdeed and is again brought to court by his parents within the same three-month period, he is considered a stubborn and rebellious son [ben sorer umoreh]. He is liable to receive the death penalty, which in this case is execution by stoning. From when does a stubborn and rebellious son become liable to receive the death penalty imposed upon a stubborn and rebellious son?From when he grows two pubic hairs, which are a sign of puberty and from which time he is considered an adult, until he has grown a beard around. The reference here is to the lower beard surrounding his genitals, and not the upper beard, i.e., his facial hair, but the Sages spoke in euphemistic terms. As it is stated: “If a man has a stubborn and rebellious son” (Deuteronomy 21:18), which indicates that the penalty for rebelliousness is imposed upon a son, but not upon a daughter; and upon a son, but not upon a fully grown man. A minor under the age of thirteen is exempt from the penalty imposed upon a stubborn and rebellious son, because he has not yet reached the age of inclusion in mitzvot.

(2)From when is a stubborn and rebellious son liable? From when he eats a tarteimar of meat and drinks a half-log of Italian wine. Rabbi Yosei says: From when he eats a maneh of meat and drinks a log of wine. The mishna now lists a series of conditions concerning his eating and drinking. If he ate these items with a group assembled for the performance of a mitzva, or he ate them at a meal celebrating the intercalation of a month, or he ate the items when they had second tithe status, in Jerusalem, he does not become a stubborn and rebellious son because each of these circumstances involves some aspect of a mitzva. If he ate the meat of unslaughtered animal carcasses or animals that had wounds that would have caused them to die within twelve months [tereifot] or repugnant creatures or creeping animals, or he ate untithed produce from which tithes and terumot were not separated, or first tithe from which its teruma was not separated, or second tithe outside Jerusalem or consecrated food that was not redeemed, each of which involves a transgression, he does not become a stubborn and rebellious son. The mishna summarizes: If he ate an item that involves performing a mitzva or an item that involves committing a transgression, or if he ate any food in the world but did not eat meat, or if he drank any beverage but did not drink wine, he does not become a stubborn and rebellious son, unless he actually eats meat and actually drinks wine, as it is stated: “This son of ours is stubborn and rebellious; he does not listen to our voice; he…is a glutton [zolel] and a drunkard [vesovei]” (Deuteronomy 21:20). One is not called a glutton and a drunkard unless he eats meat and drinks wine. And although there is no explicit proof to the matter that the reference in the Torah is to meat and wine, there is an allusion to the matter in another verse, as it is stated: “Be not among wine drinkers [besovei], among gluttonous eaters [bezolelei] of meat” (Proverbs 23:20).

(3) 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.

(4) 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.If one of the parents was without hands, or lame, or mute, or blind, or deaf, their son does not become a stubborn and rebellious son, as it is stated: “Then shall his father and his mother lay hold of him, and bring him out to the elders of his city and to the gate of his place. And they shall say to the elders of his city: This son of ours is stubborn and rebellious; he will not obey our voices; he is a glutton and a drunkard” (Deuteronomy 21:19–20). The Sages derive: “Then shall his father and his mother lay hold of him,” but not people without hands, who cannot do this. “And bring him out,” but not lame people, who cannot walk. “And they shall say,” but not mutes. “This son of ours,” but not blind people, who cannot point to their son and say “this.” “He will not obey our voices,” but not deaf people, who cannot hear whether or not he declined to obey them. After he is brought before the elders of the city, he is admonished before three people and then they flog him for having stolen. If he sins again, he is judged by a court of twenty-three judges, but he is not stoned unless the first three judges before whom he had been flogged are present there, as it is stated: “This son of ours,” this is the son who was already flogged before you. If the rebellious son ran away before he was sentenced, and afterward, before he was caught, his lower beard grew around, he is exempt from the death penalty. Once his lower beard grows around his genitals, he can no longer be judged as a stubborn and rebellious son. But if he ran away only after he was sentenced, and afterward, by the time he was caught, his lower beard had already grown around, he is liable to receive the death penalty. Once he is sentenced to death his sentence remains in force.

(5)A stubborn and rebellious son is sentenced to death not because of the severity of the transgression that he already committed but on account of his ultimate end, because a boy of his nature will grow up to lead an immoral life, and it is better that he should die while he is still innocent, before causing excessive harm, and not die after he becomes guilty. This is because the death of the wicked is beneficial to them, because they can no longer sin, and it is also beneficial to the world, which is now rid of those who do it harm. Conversely, the death of the righteous is detrimental to them, as they can no longer engage in the performance of mitzvot, and it is also detrimental to the world, as the righteous are now absent from it. By way of association, the mishna continues: The wine and sleep of the wicked are beneficial to them and beneficial to the world, as when they are sleeping or under the influence of wine, they do not cause harm to others. And, conversely, the wine and sleep of the righteous are detrimental to them and detrimental to the world, as wine and sleep prevent them from engaging in their good deeds. The dispersal of the wicked, so that they are not found in close proximity to each other, is beneficial to them, as they are less likely to provoke each other to sin, and it is beneficial to the world. The dispersal of the righteous is detrimental to them and detrimental to the world. The assembly of the wicked in one place is detrimental to them and detrimental to the world, while the assembly of the righteous is beneficial to them and beneficial to the world. The tranquility of the wicked is detrimental to them and detrimental to the world, while the tranquility of the righteous is beneficial to them and beneficial to the world.