בן סורר ומורה. משיביא שתי שערות – when he brings forth two [pubic] hairs, and he is thirteen years of age and one day old, for before this, the hairs are not a sign, but rather an estimation.

עד שיקיף זקן התחתון – this “beard” that the Rabbis speak about, the lower one they spoke about that the hair surrounds the membrum virile.

ולא העליון – the beard itself.

שנאמר בן ולא איש – where the lower “beard” surrounds it, it is a man, and even though from his youth he is called a son, we do not find him to be liable before he brings for two [pubic] hairs for a minor is exempt [from being a stubborn and rebellious son], for he has not come in to the general [category] of the commandments; therefore, they obligate him after this. And this is what the Bible (Deuteronomy 21:18) states: “When a man has a [wayward and stubborn] son…,” a son who is close to his might as an adult male, at the beginning of his manhood, the Bible makes liable, and when his lower “beard” surrounds [it], he is a complete [adult] man.

טרטימר – one-half a Maneh (according to Sanhedrin 70a), and that is meat that is cooked and not cooked (-semi-cooked), in the manner that the robbers eat.

מן היין האיטלקי – which is praiseworthy and prolongs [the meal] after it, and it is one that a person drinks mixed [with water] and not mixed [with water] (-semi-moxed).

רבי יוסי אומר כו' – But the Halakha is not according to Rabbi Yosi.

אבל בחבורת מצוה – in a meal [celebrating the performance] of a Mitzvah.

אבל עיבור החדש – even though we do not serve for that meal other than bread and pulse/beans/peas, and he offers meat and wine, since he is involved in performing a Mitzvah, he doesn’t continue.

אבל מעשר שני בירושלים – since it is the manner of the Mitzvah, as it is written regarding the Second Tithe (Deuteronomy 14:26): “[And spend the money on anything you want] – cattle, sheep, wine or other intoxicant – [or anything you may desire….],” and he doesn’t continue.

נבילות וטריפות שקצים ורמשים – as it is written (Deuteronomy 21:20): “[This son of ours is disloyal and defiant;] he does not heed us…,” and it is not this, for even does not listen to the voice of God.

דבר שהוא מצוה – of the Rabbis, which includes comforting the bereaved, for if it were from the beginning of the Mishnah, I would think that an association formed for a religious duty, that is, Kohanim who eat their sacred portions or the consumption of the Passover offering.

ודבר שהוא עבירה – to include a community fast, whose prohibition is from the words of the Scribes.

גנב משל אביו ואכל ברשות אביו – even though it is frequent for him to steal from his father, since and he ate in his father’s domain, he is afraid of and agitated by his father, lest he see him and not continue.

גנב משל אחרים – it is not frequent for him that he would be able at any time to steal from others, and he doesn’t continue.

עד שיגנוב משל אביו – since it is frequent for him to steal at all times.

ויאכל ברשות אחרים – for he is not agitated there from his father, in a such a manner, and with a certainty, he continues.

ומשל אמו – from the possessions that she has that his father has no control over them, such as if another person gave her possessions as a gift on the condition that her husband has no control over them. But the Halakha is not according to Rabbi Yosi B’Rabbi Yehuda.

ראויה לאביו – equivalent and similar to his father in voice, in appearance and in stature, as it is written (Deuteronomy 21:20): “…he does not heed us,” since it is not written [in the Torah]: “in our voices.” We learn from this, one voice for both. And from the voice, we require that it be equivalent. Appearance and stature also we require equivalence. But the Halakha is not according to Rabbi Yehuda.

גידם – his hand is lopped off.

בננו זה – implying that we cause to see him.

חרשים – if he said to them: “I don’t accept [this] from you and they do not hear him. And even though they see afterwards, that he does not fulfill their commands. Nevertheless, the Torah stated (Deuteronomy 21:20): “...he does not heed us,” which implies at the time of voice when they speak, that he doesn’t listen, since they heard him say, “I do not accept [this] from you.

ומתרין בו בפני שלשה– This is how this should be understood: And they warn him before two [witnesses] that he should not become accustomed, and if he did not listen, they would flog him with a Jewish court of three, as is taught [in the Mishnah] of the first chapter [of Sanhedrin] (Mishnah 2): “Flogging – through a court of three. That (Deuteronomy 21:18): “even after they discipline him,” which is stated in the case of the wayward and defiant son [refers to] flogging. It is written here (Deuteronomy 21:18): “A wayward and defiant son” and it is written there (Deuteronomy 25:2): “If the guilty one is to be flogged…”

זה הוא שלקה בפניכם – and even though this is required for excluding blind person, if there is for this thing alone that he comes, for this one that he is flogged in their presence, [the Bible] should have written, “he is our son.” What is “this son of ours” (Deuteronomy 21:20)? You learn two things from it:

ואח"כ הקיף זקן התחתון פטור – since that he had ac ted now, he is not guilty of a capital crime.

ואם משנגמר דינו ברכח – he is like a man who is to be put to death, and is guilty, even after a few years.

נדון על שם סופו – at the end when he uses up the money of his father and requests what he is accustomed to and he cannot find and sits at the intersections and robs people. The Torah stated that he should die innocent and should not die guilty.

הנאה להן – that they do not add to sin.

והנאה לעולם – the whole world became quiet.

רע להן – that they would add merits.

ורע לעולם – that they would defend their generation and reprove the generation

יין ושינה לרשעים – all that time that they drink and sleep, they don’t sin and they don’t do evil things to other people.

לצדיקים רע להן – that they do not engage in Torah [study].

ורע לעולם – when they are idle, retribution comes to the world.

פיזור – when they are separated one from the other and they are unable to advise and help one another.

הבא במחתרת – The Torah stated (Exodus 22:1, Sanhedrin 72a) that he should be killed (i.e., beaten to death).

נדון על שם סופו – that his end is to kill the house owner if he should against him to save what is his.,

אם יש לו דמים חייב – such as when the father comes in the breach over his son, and it is known that the father has compassion on his son. Therefore, the son is not permitted to kill him, and if the father broke the barrel, he is obligated to pay.

אין לו דמים פטור – and all other peole who go into the breach, if the house owner did not kill him, he has no bloodguilt.. And if he broker the barrel, he is exempt from payment, since he was liable for his life, he is exempt from payment, for a person does not both die and make payment. (Note: the punishment that is made is the more severe: (קם ליה מדרבה מיניה).

ואלו שמצילין אותן בנפשן – that we save them from [committing] sin. בנפשן – for permission is granted to every person to kill them to save them from [committing] sin.

הרודף אחר חבירו להרגו – as it is written regarding the engaged maiden (Deuteronomy 22:26): “[But you shall do nothing to the girl. The girl did not incur the death penalty,] for this case is like that of a man attacking another and murdering him.” An analogy is made [between] the killer and the betrothed maiden. Just as the betrothed maiden is given/intended to have her purity saved by killing the rapists, so too in the case of a killer the persecuted person is given to be saved by killing the killers. And the betrothed maiden is derived from Scripture as it is written (Deuteronomy 22:27): “[He came upon her in the open;] though the engaged girl cried for help, there was no one to save her,” behold there is someone to save her, one is obligated to save her in any manner that one can save her.

ואחד הזכור – we derive it as it says in Scripture (Deuteronomy 22:26): “But you shall do nothing to the girl.” The word "נער" /”girl” is written missing a [letter] "ה"/”hei.” This is the male, and the same law applies for all though liable for extirpation and death by the Jewish court for forbidden sexual relations that we save them, as it is written (Deuteronomy 22:26): “[The girl did not] incur the death penalty…” [The word] "חטא"/”sin”/penalty – these are the ones liable for extirpation; [the word] "מות"/”death,” – these are ones liable to death by the Jewish court.

אבל הרודף אחר הבהמה – even though it is similar to incest/consanguinity.

והמחלל שבת והעובד עבודה זרה – even though that both of them deny the essence [of God].

אין מצילין אותם בנפשן – And all the more so, the rest of those who are liable to extirpation and death at the hands of the Jewish court which are not incest/consanguinity, which we do not save them (from sin) by killing them, and it is not permitted to kill them at all until they transgress a sin with witnesses [testifying] and would be liable to death by the Jewish court.