Mesith (einer, der einen anderen in die Irre führt (zum Götzendienst): Dies ist ein Hedyot (eine einfache Person), der einen Hedyot in die Irre führt. [Nur ein Hedyot, der einen in die Irre führt; für einen Propheten, der dies tut, kann er durch Würgen getötet werden. Und Nicht unbedingt einer, der einen Hedyot in die Irre führt. Denn wir finden keinen Unterschied zwischen einem, der einen Hedyot in die Irre führt, und einem, der einen Propheten in die Irre führt. Der Ausschluss gilt vielmehr für eine Bevölkerung, wie bei denen, die eine Stadt Israel in die Irre führen. dessen Tod durch Würgen geschieht.] (Wie wenn) sagt einer zu einem anderen: "Es gibt einen Gott an diesem und jenem Ort. So isst es; so trinkt es. So verleiht es Gunst (denen, die ihm dienen). So bestraft es (diejenigen, die es nicht dienen). "" Schlingen "sind nicht für alle Personen vorgesehen, die der Ausführung durch das Tora-Gesetz unterliegen, außer dies. Wenn er zwei Männern sagte (" Lasst uns einem anderen Gott dienen "), und sie sind seine Zeugen, sie bringen ihn zu Beth-Din und steinigen ihn. Wenn er es einem sagte, sagt er (letzterer): "Ich habe einige Freunde, die das mögen würden." er war schlau und konnte nicht vor ihnen sprechen [dh wenn er demjenigen sagte, dass er sich verirren würde, dass er nicht vor ihnen sprechen könnte (aus Angst vor Beth-Din)], werden Zeugen hinter dem Zaun für ihn versteckt und er (derjenige, den er in die Irre führen würde) sagt zu ihm: "Sag mir, was du mir privat erzählt hast" [dh "Es ist niemand bei uns und du kannst mir jetzt sagen, was du mir vorher gesagt hast."], der andere sagt es ihm und er antwortet: „Wie können wir unseren G-tt im Himmel verlassen und Holz und Steine servieren?“ Wenn er aufhört, gut; aber wenn er sagt: "Dies ist unsere Pflicht, und so werden wir es", bringen ihn diejenigen, die hinter dem Zaun stehen, zu Beth-Din und steinigen ihn. Wenn er sagt [einer der folgenden, er ist ein Mesith (ein "Verführer" des Götzendienstes) und haftbar (der Steinigung)): "Ich werde dienen", ich werde gehen und dienen "," Lass uns gehen und dienen ". "Ich werde schlachten", "Ich werde gehen und schlachten", "Lass uns gehen und schlachten", "Ich werde Weihrauch anbieten", "Ich werde gehen und Weihrauch anbieten", "Lass uns gehen und Weihrauch anbieten", "Ich werde gieße ein Trankopfer ein. "" Ich werde gehen und ein Trankopfer einschenken. "" Lass uns gehen und ein Trankopfer einschenken. "" Ich werde mich verneigen. "" Ich werde gehen und mich verneigen. " Madiach (einer, der [viele] in die Irre führt): Dies ist einer, der sagt: "Lass uns gehen und dem Götzendienst dienen" [dh er haftet nicht, bis er es im Plural sagt.]
Bartenura on Mishnah Sanhedrin
זה ההדיוט המסית – specifically an ordinary person who beguiles, as a prophet who beguiles, his death is by choking.
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English Explanation of Mishnah Sanhedrin
Introduction
Mishnah ten deals with those who incite individuals or whole towns to commit idolatry.
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Bartenura on Mishnah Sanhedrin
והמסית את ההדיוט – not exactly, for we found no distinction between a person who entices an ordinary person to those who entices a prophet, but to exclude those who entice the many, such as those who lead astray a city in Israel, that their deaths are by choking.
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English Explanation of Mishnah Sanhedrin
One who incites [individuals to idolatry] -- this refers to an ordinary person who incites an individual who said, “There is an idol in such and such a place; it eats thus, it drinks thus, it does good [to those who worship it] and harm [to those who do not].” Deuteronomy 13:7-11 discusses an Israelite who attempts to incite his fellow Israelite to worship idols. According to our mishnah this is a regular individual (as opposed to a prophet) who attempts to incite another individual (as opposed to the entire town) to commit idolatry, by telling the other person about an idol that he intends to worship.
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Bartenura on Mishnah Sanhedrin
מכמינין – the language of lying in wait.
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English Explanation of Mishnah Sanhedrin
For all who are liable for the death penalty according to the Torah no witnesses are hidden to entrap them, excepting for this one. If he said [these things] to two, they themselves are witnesses against him, and he is brought to court and stoned. But if he said [these things] to one, he should reply, “I have friends who wish to do so likewise [come and propose it to them too].” But if he was cunning and declined to speak before them, witnesses are hidden behind a partition, while he [who was incited] says to him, make your proposal to me now in private. When the inciter says to him (repeats to him what he had already, the other replies, “How can we abandon our God in heaven to go and serve wood and stones?” Should he retract, it is well. But if he answers, “It is our duty [to worship idols], and is seemly for us”, then the witnesses stationed behind the partition take him to court, and have him stoned. Jewish law requires that all crimes, and certainly capital crimes, be witnessed by two people. However, due to the subversive nature of idol worship, the Rabbis allowed entrapping of one who was trying to incite others to worship idols. Such a form of entrapment was forbidden in all other cases. The reason that this was allowed in this case was to prevent one from inciting many individuals privately, thereby circumventing any possible punishment by the court. The mishnah now explains how this works. If he had incited two people directly, the two of them may bring him to court and he can be tried based on their testimony. If he incited one person, that person should first attempt to get the inciter to say the same thing to other people, and if he does they may bring him to court and testify against him. Should the inciter be clever and not repeat the same words in front of more than one person, the person who has already heard what the inciter said may hide witnesses behind a partition and encourage the inciter to repeat his words. Interestingly, the person who is being incited should even at this late stage try to get the inciter to recant. Jewish law is more interested in having the person recant and return to being part of the Jewish people than having him stoned. If he does not, however, recant, these witnesses may testify against him in a court of law, and if found guilty he will be stoned.
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Bartenura on Mishnah Sanhedrin
אם היה המסית ערום ואינו יכול לדבר בפניהם – that is to say, he says to the enticed that he cannot speak in their presence because of fear of the Jewish court.
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English Explanation of Mishnah Sanhedrin
He who incites [individuals to idolatry is one who] is one who says, “I will worship it”, or, “I will go and worship”, or, “let us go and worship”; or, “I will sacrifice [to it]”, “I will go and sacrifice”, “let us go and sacrifice”; “I will burn incense, “I will go and burn incense”; “let us go and burn incense”; or “I will make libations to it”, “I will go and make libations to it”, “let us go and make libations”; “I will prostrate myself before it”, “I will go and prostrate myself”, “let us go and prostrate ourselves”. This section lists all of the possible statements that are considered incitement. Basically it doesn’t matter if he states that he is going to do the idol worship or suggests that other do it with him, nor does it matter what type of worship it may be worshipping, sacrificing, bringing incense, making libations or bowing down, in any case he is considered an inciter and is liable for the death penalty of stoning. Note the similarity between this list and the list of forbidden types of worship in mishnah six.
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Bartenura on Mishnah Sanhedrin
ביחוד – that is to say, there is no person with us and you can say now what you have told me already.
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English Explanation of Mishnah Sanhedrin
One who seduces [a whole town to idolatry] is one who says, “Let us go and serve idols”. In Deuteronomy 13:13-19 a different type of inciter is discussed, one who incites an entire city to worship idols. The mishnah states that to be this type of inciter one must suggest in public that they all go and worship idols. If he had used singular language than his incitement does not fall into this category. We will discuss this case more when we learn chapter ten.
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Bartenura on Mishnah Sanhedrin
האומר אעבוד – in one of these linguistic formulations, he is an enticer and is liable.
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Bartenura on Mishnah Sanhedrin
המדיח – if he led the many astray, he is not guilty until he says in the plural form: “let us go and worship.”
