Halakhah su Deuteronomio 13:10

That He prohibited us from inciting. And that is that one preach to an individual Jew to worship an idol. And this is called an inciter (mesit), as was previously explained. And the language of the prohibition of this is, "and they will not continue to do like this evil thing" (Deuteronomy 13:12). And one who transgressed this negative commandment is liable for stoning, as appears in the verse, "But rather surely kill him" (Deuteronomy 13:10). And the person that the inciter is trying to incite is the appropriate [one] to kill him - as He, may He be exalted, explains, "let your hand be the first against him." And the language of the Sifrei is, "This commandment is with the hand of the incited." And the regulations of this commandment have already been explained in Sanhedrin. (See Parashat Re'eh; Mishneh Torah, Foreign Worship and Customs of the Nations 5.)

The laws of the commandment are, for example, that which they, may their memory be blessed, said (Sanhedrin 67a), [that] how is the matter of the seduction of the seducer? For example, one who says to his fellow, "Let us go and worship idolatry x," or "Let us go and sacrifice," or "Let us go and burn incense," or "Let us go and pour a libation," or "Let us go and bow down"; or if he said to his fellow in the singular form, "I will go and worship, I will go and sacrifice," or "I will burn incense, I will pour a libation, I will bow down" - whether it is in the singular form or whether it is in the plural form - behold, this is called a seducer. And even though no act was one, such that they did not worship idolatry - not the seducer and not the seduced - nonetheless, their sentence is like that of a seducer because of speech alone. And [also] that which they said (Sanhedrin 67a) [about] one who seduces two, they are his witnesses, and they bring him to court and we stone him upon their [testimony]. And [also] that which they said (Sanhedrin 80b) that a seducer does not require a warning because of the severity of the matter, as it is an evil thing - and so did they, may their memory be blessed, say (Ketuvot 33a) about plotting witnesses, that they not require a warning due to their great evil, and as we will write with God's help in the Order of Shoftim (Sefer HaChinukh 523). And [also] that which they said (Sanhedrin 67a) [about] one who seduces one, that the seduced is obligated to say to him, "I have fellows that want from this, say it to them also"; and that this is done so that two will testify against him and he will be sentenced by a court. And they, may their memory be blessed, said further that if he does not want to seduce two, it is a commandment to conceal witnesses for him. And the matter is that he hides witnesses in a place that they will see the seducer and he will not see them, and [then] he enters with him into things that he said to him in isolation. And [then] the seduced answers him, "How can we leave our God in the heavens and serve wood and stones?" And if the seducer recants or is quiet, he is exempted. But if he says to him, "So is it fitting to do and so is it proper for us," those witnesses bring him to court. And with no other death penalty besides this do we conceal witnesses for them. And this whole matter is to distance idolatry. And they, may their memory be blessed, said (Sifrei Devarim 89:8) that it is a commandment in the hand of the seduced himself to kill him after the court has sentenced him; and about this is it stated (Deuteronomy 13:10), "your hand shall be upon him first to put him to death." And this commandment to kill him is part of the commandment, and we should not consider it as a [separate] commandment on its own. [These] and its other details are in Tractate Sanhedrin.