Kommentar zu Dewarim 13:11

וסקלתו באבנים, "you shall pelt him with stones, etc. Zohar volume three page 272 speaks of 5 stones needed to kill Satan the enticer and describes the number as a mystical dimension of the verse שמע ישראל.

כי בקש להדיחך, even though he did not cause tangible damage, and therefore might have thought himself immune from prosecution, as opposed to the person who incited to idolatry in the Ir Hanidachat, a city whose majority became idolaters. He is guilty of the death penalty כי בקש להדיחך, because of his attempt to convert people to idolatry. His execution will prevent him from seducing still others. Failure to execute him might result in his success.

V. 11. המוציאך וגו׳: alles, was du zu wissen brauchst, um Gott als Gott und als deinen Gott für immer unwandelbar anzuerkennen, ist dir durch יציאת מצרים gegeben.

באבנים ומת, “with stones so that he will die.” The stoning is to continue until the false prophet or seducer will die. If the first rock did not kill him then more rocks will be hurled at him. (Sifri) Where did the Torah issue its warning against such seducers who had not claimed to be prophets able to perform miracles? Compare verse 12 and how it is explained in the Talmud tractate Sanhedrin folio 63.

וכל ישראל ישמעו ויראון, "and all of Israel will hear about it and fear." When the Israelites will hear the outcry and the reason for it they will hear and continue to fear the Lord. The reason for the sequence of hearing and fearing is that explained by our sages in Kidushin in connection with the story of Rav Amram.

וכל ישראל וגו׳. Das Verbrechen und seine Strafe sollen dem ganzen Volke zum Bewusstsein gebracht werden, כותבין ושולחין בכל המקומות איש פלוני נתחייב מיתה בב׳׳ד. Nur bei vier Verbrechen ist die Veröffentlichung der Verurteilung zur allgemeinen Warnung Vorschrift: (Kap. 21, 21) ובן סורר ומורה (Kap. 13, 12) ארבעה צריכין הכרזה המסית (Kap. 19, 20) ועדים ווממים (Kap. 17. 13) וזקן ממדה. Bei זקן ממרה war sogar nach ר׳׳ע die Strafvollziehung bis zum רגל zu verschieben, damit sie in größter Öffentlichkeit geschehe (Sanhedrin 89 a; — siehe ל׳׳מ zu 8 ,3 הל׳ ממרים). Das Prinzip der Abschreckung ist daher keineswegs das Motiv der jüdischen Strafjustiz. Nur bei diesen vier Verbrechen gibt das Gesetz diesem Zwecke durch Veröffentlichung Folge.