Tafsiran yang Mengutip untuk Ulangan 17:13

He [the rebellious elder] was executed neither by his local court nor by the court at Yavneh, but rather was taken to the great court in Jerusalem and kept there until the [next] festival and executed on the festival, for it says, “And all the people shall hear and fear, and do no more presumptuously” (Deut. 17:13), according to the words of Rabbi Akiba. Rabbi Judah says: “His judgment must not be delayed, but he is executed immediately, and proclamations are written and sent by messengers to all places, “So and so has been sentenced to death at the court.” The execution of the rebellious elder has a deterrent quality to it, demonstrating to all who see or hear the execution that rebellion against the high court is punishable by death. There are two opinions in our mishnah with regards to how the execution is to be carried out. According to Rabbi Akiva, the execution must take place at the high court, where it will receive the most exposure. Furthermore, it must take place during the festival when Jews would gather at the Temple to celebrate. Only by bringing the person to the Temple and executing him on the holiday will the execution achieve the maximum deterrence. Rabbi Judah seems to be disturbed by the long wait between the sentence and execution which would result from Rabbi Akiva’s suggestion. Rabbi Judah therefore states that the rebellious elder is to be executed immediately, and the deterrent will be achieved by sending letters with messengers stating that so and so had been executed.

והיה עקב תשמעון, “it shall be the result of your listening, etc.” Rashi understands the unusual word עקב, “heel,” as a reference to the sort of thing one steps on without giving it a second thought. If we relate to those commandments of Hashem that in our superficial way of evaluating things we consider as insignificant, irrelevant, by observing even such commandments by Hashem meticulously, Moses tells us that we will qualify for extraordinary success in our daily activities on the farm, etc. If we accept this approach by Rashi as correct, the Torah here speaks of two distinctly separate matters. The משפטים judgments, surely do not fall into the category of things the average man belittles, considers irrelevant. Moses must be understood as saying that in order to qualify for all the blessings that follow immediately, it is not enough to meticulously observe the seemingly immaterial command-ments, but we must meticulously observe the laws governing inter-personal relationships, laws that form the fabric of society, of civilization We must not even belittle those when the amount at stake seems trifling. Nachmanides suggests that possibly Rashi had in mind the משפטים that deal with matters and amounts that appear trifling, and that many judges would feel inclined not to waste their time on. Moses warns not to develop a cavalier attitude towards such “trifling” matters. Other commentators understand the word עקב as something that is the result of what preceded it, its outcome. We find that word in such a context in Psalms 19,12 בשמרם עקב רב, “by observing them there is much reward.” The meaning of our verse then would be: “it will be, as a result of your observing My commandments, etc., especially the ones governing human relationships, that Hashem on His part will fulfill the promises inherent in the covenant He made with you.” The beginning of something, in classical Hebrew, is usually referred to as בראש, “at the head,” i.e. the Torah employs body parts to illustrate beginnings; it is therefore not strange that it employs another body part, the heel, as something describing the end, the conclusion. Onkelos translates the word עקב as חלף, “in exchange for.” The word appears in that context in Numbers 18,21 and 18,31 where it describes the various gifts set aside for the priests as being an exchange for the Temple service performed by them on behalf of the people at large. He understands the concept of reward as a “balancing of the scales”, reverting to “zero” by wiping out an indebtedness. It is like Isaiah 40,4 והיה העקוב למישור, “that which had been bent will be straightened out again.” The meaning of our verse then would be: “in compensation for your observing My social commandments on account of My maintaining the terms of My covenant, I will indeed respond generously.” The reason Moses stressed the social laws especially is that many of the other commandments are not applicable in many peoples’ daily lives. He who is not a farmer does not have to observe the dozens of laws that address the farmer. Women are altogether not obliged to observe positive commandments linked to a specific time frame. The social laws apply to one and all at all times hence Moses uses them as an example. Overall, Torah observance by the people is measured against the background of how the social laws are observed. Furthermore, seeing that even the bringing to justice of someone guilty of certain sins against his fellow man does not reverse the situation created by the sin, and therefore many people tend to have compassion with the perpetrator when he was not an intentional criminal, Moses has to stress that the element of deterring a potential sinner overrides such considerations, as we hear again and again וכל העם ישמעו ויראו ולא יזידון עוד, “and the whole people shall hear and see and not sin again.” (Deut 17,13, et al) When discussing the person who tries to lure others into sin, especially idolatry, Moses reinforces this exhortation by warning the people not to advance excuses for the sinner, not to cover up for him, and not to do anything that would make it difficult to convict the culprit. Family members of guilty persons are especially warned not to allow their family ties, or their fear of a violent family member to override their duty to society at large.

that man will die The Court will execute him, the reason being that All Israel should hear, and fear. Having mentioned the sovereign [comment on: 9], Scripture now lists the laws that he is obliged to keep.