Komentarz do Sanhedryn 7:6

אחד העובד – idolatry in the way that it is the manner to do so.

He who engages in idol-worship [is executed]. This includes the one whoserves it, sacrifices, offers incense, makes libations, bows to it, accepts it as a god, or says to it, “You are my god.”
But he who embraces, kisses it, sweeps or sprinkles the ground before it, washes it, anoints it, clothes it, or puts shoes on it, he transgresses a negative commandment [but is not executed].
He who vows or swears by its name, violates a negative commandment.
He who uncovers himself before Baal-Peor [is guilty and is to be stoned for] this is how it is worshipped.
He who casts a stone on Merculis [is guilty and is to be stoned for] this is how it is worshipped.
Mishnah six deals with which forms of idol worship will cause a Jew to incur the death penalty.
Our mishnah describes what types of idolatrous activities are punished by death and what types are forbidden but not punishable by death. Basically we can summarize that activities that are performed solely in worship of the idol, such as bowing to it, sacrificing to it, or specifically stating that the idol is a god, are punished by death. However, ancillary actions that are not done with the purpose of worship are forbidden but not punishable by death.
The final two clauses of our mishnah mention two idols who were worshipped by strange types of actions. Baal-Peor is worshipped by the idolater’s exposing himself. Merculis (Mercury) is worshipped by throwing stones at it. Since these are considered to be worship, the one who performs them is obligated for the death penalty.

אחד הזובח – and even though it is not the manner of its worship like one of these four kinds of worship, he liable and all of the other forms of worship outside of these, one is not liable until one worships in the manner of these kinds of worship.

והמקבלו עליו לאלוה – even by merely saying it. And there is an analogy by close textual association to sacrificing, as it is written (Exodus 32:8): “…and sacrificed to it, saying, ‘This is your god….”

והאומר לו אלי אתה – in its presence, and the end section [of the Mishnah] comes to reveal the beginning [part of the Mishnah], for if the Mishnah had only taught the first section, I would think that these words [only] were in its presence, but not in its presence, I would not, therefore, the Mishnah teaches at the end, “in its presence,” so that it follows that at the beginning is “not in its presence” – and even so, he is liable.

המגדף – embrace

עובר בלא תעשה – an extra “you shall not serve them” is written (Exodus 20:5 and Deuteronomy 5:8).

הנודר בשמו – a vow of abstinence (i.e., in place of a sacrifice and for consecration of an object – see Mishnah Nedarim, Chapter 1, Mishnah 2) from all the fruits of the world in the name of the such-and-such idol worship.

המקיים – swears

עובר בלא תעשה – (Exodus 23:13): “Make no mention of the names of other gods: [they shall not be heard on your lips].”

הפוער עצמו – to splash excrement before it.

וזו היא עבודתו – and even if he intended to despise it, for since this is its worship, he is liable for a sin-offering.

והזורק אבל למרקוליס – that we worship him with the throwing of stones, and the removing a stone from before him is also liable, for we also worship him by the removal of stones.

מרקוליס – the reverse of praise; “bitter” is the language of reversal, such as: Master of the charm formula, or instead of the ritually slaughtered hen, praise/decry, praise/disgrace.

זו היא עבודתו – and even if he intended to stone him, he is liable for a sin-offering.