In the parsha of Ben Sorrer Umoreh Chazal (Sanhedrin 71) comment that in actual life such a case never happened. So why did the Torah write it? They answer דרוש וקבל שכר to learn and receive reward. A question arises what is this parsha different from any other parsha that we also learn and receive reward for it?
The Keli Yakar answers that the Torah writes that the relationship of Am Yisrael to Hashem is בנים אתם לה' אלקיכם that we are children to Hashem our Father. One can easily misinterpret this relationship thinking that even if I do things against Tatt's will, out of his deep love for me, He for sure will overlook my small infractions and misconduct towards Him. Unfortunately, this is merely wishful thinking. Your relationship of בנים which is your maalah has become your detrimental chisoron because it is totally untrue. Hashem has the middas Hadin and every fault must be inevitably fixed.
It is for this reason that the Torah writes that when a father has a son that becomes a Ben Sorrer Umoreh he must hand him over to Beis Din to be killed for what seems to be little infractions. We must learn from this that even on minor transgressions the father nevertheless hands his son over to be punished with a death sentence by the Beis Din on earth. So too, even though our relationship with Hashem is one of father and son, Hashem will not overlook even the slightest infraction even though it means that his son will be punished harshly עכת "ד.
With this we can understand why on this particular mitzvah the Chazal said דרוש וקבל שכר. It is because if we learn the essence of the mitzvah we won't commit small aveiros thinking that Hashem will overlook them since He is our father. This understanding concerning the strictness of heavenly punishment will make us stay clear away from any infractions no matter how small they are, and also we will be driven and committed to fulfill mitzvos no matter how seemingly insignificant they appear. By realizing this absolute truth, we will receive more reward and less punishment in the World To Come.
There is a famous story about the Vilna Gaon who once saw a Yid who was known as a sinner drink water without first making a beracha. The Gaon reprimanded him. This Jew merely laughed and said I have done much more hideous aveiros than this and anyway I going to gehenim for them. The Gaon responded to his mockery by saying don't worry You will get gehenim even for not making a beracha as well. Story has it that immediately this Yid did teshuvah and became a Shomer Torah and Mitzvos. Why? Because after following an undisciplined lifestyle of lawlessness of keeping the Torah, he looked at himself as a reject and disconnect from Hashem whose fate is damnation to everlasting pain, so why even bother to repent. However, when the Gaon revealed to him that even for this small aveirah of omitting the berachah before one eats he will receive a דין וחשבון, he suddenly realized that Hashem is still concerned with him and is waiting for his teshuvah.
Here again we see the truth of Chazal (Baba Kama 3) whoever says Hashem is a וותרן who looks away from small iniquities is terribly mistaken. As the Mesillas Yesharim Perek 4 asks if Hashem's judgment is strict where then is there room for the middah of rachamim for which Hashem is known? His answer is one that might be a sobering experience for many of us and can change the direction of our lives. The role of Middas Harachamim is threefold in relationship to those who commit aveiros. Technically a transgressor should be punished immediately and chas veshalom stricken dead immediately. It is the middah of Rachamim that allows time for him to do teshuvah and rectify his wrong doing thereby absolving himself from middas hadin. Secondly, the punishment should be accompanied with deserving wrath from Hashem which adds to the suffering when knowing how much we upset our Creator. Thirdly, who said that there has to be any tikkun for making a rebellion against Hashem. Imagine cv"s one kills someone in his anger or jealousy. How can you correct such a deed when you cannot bring victim back to life ever again? If one speaks Lashon Harah the words are out into the world and cannot ever be brought back into your mouth.
However Hashem in His infinite compassion gifted us with teshuvah that can achieve a supernatural reality of fixing a wrongdoing to the point not only that it has ceased to exist but it has also miraculously transformed into a mitzvah.
Let us add one more demonstration of Hashem's rachamim to the Ramchal's list. In the גי םימחרה תודמ we say the compassionate name of Hashem twice ה' ה' קל רחום וחנון . The gemarah in Rosh Hashanah explains it to mean 'ה before the chait and 'ה after the chait. One can understand the purpose of rachamim after the chait but what is the function of Hashem before the chait? The Rishonim answer that since by Hashem there is no present past and future time, He sees how you are going to rebel against Him even before this action takes place. Nevertheless, He still gives you life to live in this world and enjoy it, serve Him, and even more to merit to Olam Habah of eternity.
However, as far as Hashem's judgement the passuk says (Devarim 32,4) לכ יכ ולעפ םימת רוצה דרכיו משפט אל אמונה אין עול צדיק וישר הוא . Hashem judges everything and everyone םיקידצ ורשעים for even the smallest infraction. In judgement there are no freebees or giveaways for one must bring a tikkun to every shortcoming either through teshuvah, suffering, or gehenim. Don't wait for these inescapable tikkunim to come your way later. Now is the time to do teshuvah and bask in the light of Hashem immediately and receive His radiance later in the eternal bliss of Olam Habah.
Gut Shabbos
Rav Brazil
