DEUT1052 See [[GEN721]] Genesis 9:6 shed OXFORD 475-6

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DEUT1054 I might think [that this applies] even if his father and mother told him to light a candle and he refused; it is, therefore, written [here]: "Not heeding," and, further (verse 20): "not heeding." Just as there, "not heeding" refers to his being "a glutton and a guzzler," here, too, it refers to his being a glutton and a guzzler (Sifrei).

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DEUT1055 It, therefore, must be granted to the determinist, as one of the requirements of moral agency, that there are wide areas of human conduct within which free will as a rule is not exercised and human behavior flows in its predictable course (See J. Grunlatt, "Freedom of the Will--A Traditional View," Tradition 10, no. 4.) The Talmud in general and the halakhic process in particular are replete with instances where assumptions are made as to how people will behave in certain situations. "If a person transgresses and repeats the transgression, it becomes as if permissible to him," and "If a person had the opportunity to sin once and again and resists the temptation, he is assured not to sin." Most revealing is the rabbinic discussion on the question of the law of the "rebellious son" [this verse and 19-21]. The harsh punishment ordained by the Torah was explained on the basis of a projection of this person's future. Although at the moment he is guilty of disobeying his parents and of stealing in order to satisfy his appetite, transgressions which hardly justify the death penalty, the Torah judged him according to the way he will end up. A person such as this, it said, will in the end kill people to get what he wants. There are also a number of halakhic principles based on assumptions of psychological regularity which the rabbis relied upon in establishing the law. Free will does not operate in a vacuum. It operates only within the limits and possibilities of my given wants, abilities, understanding, and environment. "Our free will is freedom within limits of a person's inborn capabilities and of the world in which he lives" (C.A. Campbell, "Is 'Free Will' a Pseudo-Problem?" in A Modern Introduction to Philosophy, ed. P. Edwards and A. Pap, Glencoe, Ill.: 1960), p. 368). Ample room can thus be provided for the social sciences and for all those activities which rely on predictability in human affairs. The one area that must be reserved for the possibility of contra–causal freedom is in the moral realm: "Situations in which the agent is aware of a conflict between strongest desire and duty," or situations where the agent believes that his essential character or integrity as a self hangs on his decision.

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DEUT1056 See [[DEUT574]] Deuteronomy 12:20 meat TELVOL2 332-3

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DEUT1057 This teaches us that he is not liable unless he has a mother and a father (Sifrei)

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DEUT1058 This teaches us that if one of them [either his father or his mother] were lame, he does not become a "rebellious son" (Sanhedrin 71a)

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DEUT1059 "Be not among bibbers of wine, among gluttonous eaters of meat." - Proverbs 23:20. Gluttony is harmful to the human body and also degrades one's character. A reckless surrender to excessive appetites reflects greed, the pursuit of self-gratification, lack of self-control, and, above all, ill-manners.… The Bible regards gluttony as a symptom of deep-seated and pervasive corruption which may eventually seek an outlet in criminal activities. This assessment gave rise to the unique biblical law of the "rebellious son." This law is expanded in the following passage: [Deuteronomy 21:18–21]. The severity of the punishment of the glutton puzzled the rabbis and evoked intense rabbinic discussion. Rabbi Jose Hagalili (2nd cent.) wondered whether a boy was to be executed merely for the crime of gluttony. He resolved the question by attributing the biblical stringency to a psychological insight into the anatomy of gluttony. "The Torah foresaw his [the rebellious son's] ultimate destiny. For in the end, after dissipating his father's wealth, he will seek to satisfy his gluttonous appetite, but being unable to do so, he will go forth at the crossroads and rob" (Sanhedrin 72a).

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DEUT1060 This teaches us that if one of them [either his father or his mother] were mute, he does not become a "rebellious son" (Sanhedrin 71a)

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DEUT1061 This teaches us that if one of them [either his father or his mother] were blind, he does not become a "rebellious son" (Sanhedrin 71a)

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DEUT1062 This teaches us that if one of them [either his father or his mother] were deaf [in which instance they cannot hear his refusal to heed them], he does not become a "rebellious son" (Sanhedrin 71a)

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