Jerusalem Talmud Taanit 3.10

משנה: שָׁלַח לוֹ שִׁמְעוֹן בֶּן שָׁטָח וְאָמַר לוֹ צָרִיךְ אַתָּה לִנָּדוֹת. אֲבָל מָה אֶעֱשֶׂה לְךָ וְאַתָּה מִתְחַטֵּא לִפְנֵי הַמָּקוֹם כְּבֵן שֶׁהוּא מִתְחַטֵּא לְאָבִיו וְעוֹשֶׂה לוֹ רְצוֹנוֹ. וְעָלֶיךָ הַכָּתוּב אוֹמֵר יִשְׂמַח אָבִיךָ וְאִמֶּךָ וְתָגֵל יוֹלַדְתֶּךָ:

MISHNAH: Simeon ben Shataḥ sent to him and told him, you should be excommunicated, but what can I do since you are misbehaving before the Omnipresent like a son who misbehaves towards his father who does his will. About you the verse says, your father and mother will enjoy and the one who bore you jubilate.

הלכה: שָׁלַח לוֹ שִׁמְעוֹן בֶּן שָׁטָח. אָמַר לוֹ. צָרִיךְ אַתָּה לִנָּדוֹת. שֶׁאִילּוּ נִגְזְרָה גְזֵירָה כְשֵׁם שֶׁנִּגְזְרָה בִימֵי אֵלִיָּהוּ לֹא נִמְצֵאתָה מֵבִיא אֶת הָרַבִּים לִידֵי חִילּוּל הַשֵּׁם. שֶׁכָּל הַמֵּבִיא אֶת הָרַבִּים לִידֵי חִילּוּל הַשֵּׁם צָרִיךְ נִידּוּי. [תַּמָּן תַּנִּינָן. שָׁלַח לוֹ רַבָּן גַּמְלִיאֵל אִם מְעַכֵּב אַתָּה אֶת הָרַבִּים נִמְצֵאתָ מֵבִיא מַבּוּל לְעוֹלָם. לֹא נִמְצֵאתָ מְעַכֵּב רַבִּים מִלַּעֲשׂוֹת מִצְוָה. וְכָל הַמְעַכֵּב רַבִּים מִלַּעֲשׂוֹת מִצְוָה צָרִיךְ נִידּוּי.] וְאָמַר לוֹ. וְאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְבַטֵּל גְּזֵירָתוֹ מִפְּנֵי גְזֵירָתוֹ שֶׁלְצַדִּיק. אָמַר לוֹ. [הֵן.] הַקָּדוֹשׁ בָּרוּךְ הוּא מְבַטֵּל גְּזֵירָתוֹ מִפְּנֵי גְזֵירָתוֹ שֶׁלְצַדִּיק. וְאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְבַטֵּל גְּזֵירָתוֹ שֶׁלְצַדִּיק מִפְּנֵי גְזֵירָתוֹ שֶׁלְצַדִּיק חֲבֵירוֹ.

HALAKHAH: “Simeon ben Shataḥ sent to him and told him, you should be excommunicated.” For if there had been a decision made as it was decided in the days of Elijah, would you not have caused a desecration of the Name in public? And everybody who causes a public desecration of the Name must be excommunicated. [There, we have stated: Rabban Gamliel sent to him, if you hinder the public you will cause a deluge. Would you not hinder the public from performing a meritorious act? And any who would hinder the public from performing a meritorious act must be excommunicated.] He answered him, but does not the Holy One, praise to Him, cancel His decision because of the decision of a just person? He said to him, [yes]. The Holy One, praise to Him, may cancel His decision because of the decision of a just person, but He will not cancel the decision of one just person because of the decision of his just colleague.

אֲבָל מָה אֶעֱשֶׂה לְךָ שֶׁאַתָּה מִתְחַטֵּא לִפְנֵי הַמָּקוֹם כְּבֵן שֶׁהוּא מִתְחַטֵּא עַל אָבִיו וְהוּא עוֹשֶׂה לוֹ רְצוֹנוֹ. רִבִּי בֶּרֶכְיָה רִבִּי אַבָּא בַּר כַּהֲנָא רִבִּי זְעוּרָה בְשֵׁם רַב יְהוּדָה. וְאִית דְּאָמְרִין לָהּ בְּשֵׁם רַב חִסְדָּא. וְאִית דְּאָמְרִין לָהּ בְּשֵׁם רַב מַתָּנָה. וְתִגְזַר אוֹמֶר וְיָקָם לָךְ. מַה תַלְמוּד לוֹמַר לָךְ. אֶלָּא אֲפִילוּ אֲנָא אֲמַר הָכֵין וְאַתְּ אֲמַר הָכֵין. דִּידָךְ קַיְימָא וְדִידִי לָא קַיְימָא. וְעַל דְּרָכֶיךָ נָגַהּ אוֹר. אָמַר רִבִּי חִיָיה בַּר בָּא. זוֹ יְרִידַת גְּשָׁמִים. אַף בְּרִי יַטְרִיחַ עָב יָפִיץ עֲנַן אוֹדוֹ. כִּי הִשְׁפִּילוּ וַתֹּאמֶר גֵּוָה. אֲנִי אָמַרְתִּי לְהַשְׁפִּילָן וְאַתָּה אָמַרְתָּ לְגֵאוֹתָן. דִּידָךְ קַיְימָא וְדִידִי לָא קַיְימָא. וְשַׁח עֵינַיִם יוֹשִׁיעַ. אֲנִי אָמַרְתִּי לִשְׁחוֹת עֵינֵיהֶן בִּרָעָה. וְאַתָּה אָמַרְתָּ לְהוֹשִׁיעָן. דִּידָךְ קַיְימָא וְדִידִי לָא קַיְימָא. אֲנִי אָמַרְתִּי יְמַלֵּט אִי נָקִי וְאַתָּה [אָמַרְתָּ] יִימַלֵּט אַף עַל פִּי שֶׁאֵינוֹ נָקִי. דִּידָךְ קַיְימָא וְדִידִי לָא קַיְימָא. מָהוּ וְנִמְלַט בְּבוֹר כַּפֶּיךָ. בִּבְרִירוּת כַּפֵּיָךָ. בִּזְכוּת מִצְוֹת וּמַעֲשִׂים טוֹבִים שֶׁהָיוּ בְיָדָךְ מֵרֵאשִׁיתָךְ.

“But what can I do since you are misbehaving before the Omnipresent like a son who misbehaves towards his father who does his will.” Rebbi Berekhia, Rebbi Abba bar Cahana, Rebbi Ze`ira in the name of Rav Jehudah. But some say it in the name of Rav Ḥisda, and some say it in the name of Rav Mattanah. You decide the command and He confirms it for you. Why does the verse say, “for you”? But even if I am saying so and you are saying otherwise, yours is enduring, Mine is not enduring. On your paths shines light; Rebbi Ḥiyya bar Abba said, this is rainfall. As heavy as He has loaded the rain-cloud, His light will disperse the cloud. For those humbled you order elevation; if I said to humble them and you say to elevate them, yours is enduring, Mine is not enduring. And the one of low eyes will be saved; I said to bring their eyes down by misfortune but you are saying to save them, yours is enduring, Mine is not enduring. I said, may the not-innocent escape? But you [said], he shall escape even though he is not innocent, yours is enduring, Mine is not enduring. What means, and he will escape by the purity of your hands, by the choice of your hands, by the merit of meritorious deeds and good works which were in your hands from before.

עָלֶיךָ הַכָּתוּב אוֹמֵר יִשְׂמַח אָבִיךָ וְאִמֶּךָ וְתָגֵל יוֹלַדְתֶּךָ. מַה תַלְמוּד לוֹמַר יוֹלַדְתֶּךָ. רִבִּי מָנָא אָמַר. אוּמָּתָךְ. רִבִּי יוֹסֵה בֵּירִבִּי בּוּן אָמַר. שָׁעָתָךְ. וְרַבָּנִן אָמְרֵי. כְּשֵׁם שֶׁהוּא מְקַלְלָהּ בְּכִפְלַיִים. כָּךְ הוּא מְשַׂמְּחָהּ בְּכִפְלַיִים. וּמְנַיִין שֶׁהוּא מְקַלְלָהּ בְּכִפְלַיִים. [שֶׁנֶּאֱמַר] כַּעַס לְאָבִיו בֵּן כְּסִיל וּמֶימֶר לְיוֹלַדְתּוֹ. בֵּן חָכָם יְשַׂמַּח אָב וּבֵן כְּסִיל תּוּגַת אִמּוֹ. מָהו תּוּגַת אִמּוֹ. אָמַר רִבִּי לוּדָה. לִישַׁן גֵּימַטְרִיוֹן הוּא. אַפְרָא בְּעֵיינֵי אִמֵּיהּ. וּמְנַיִין שֶׁהוּא מְשַׂמְּחָהּ בְּכִפְלַיִים. יִשְׂמַח אָבִיךָ וְאִמֶּךָ וְתָגֵל יוֹלַדְתֶּךָ.

“About you the verse says, your father and mother will enjoy and the one who bore you jubilate.” Why does the verse say, “the one who bore you”? Rebbi Mana said, your nation. Rebbi Yose ben Rebbi Abun said, your time. But the rabbis are saying, just as he brings double curse, so he brings double joy. [As it is said:] a silly son is anger to his father and bitterness to the one who bore him. A wise son brings joy to his father but a silly son is sadness to his mother. What means tugah of his mother? Rebbi Ludah said, it is encrypted language, ashes in his mother’s eyes. And from where that he brings double joy to her? Your father and mother will enjoy and the one who bore you jubilate.