Halakhah su Deuteronomio 13:14

That He prohibited us from preaching for an idol, and [for one] to call people to serve it and to make them enthused about it - and even if the preacher does not do any of the actions [of idolatry] besides preaching about it. And if he was preaching for it to the people, he is called, a instigator (mediach). And that is His, may He be exalted, saying, "Ruffians appeared [... and instigated]" (Deuteronomy 13:14). But if he preached to an individual, he is called, an inciter (mesit). And that is His, may He be exalted, saying, "If your brother, your mother’s son, incites you" (Deuteronomy 13:7). However in this commandment, we are only speaking about the instigator. And the prohibition that appears about this is His, may He be blessed, saying, "shall not be heard in your mouth" (Exodus 23:13). [And in the Gemara, Sanhedrin (Sanhedrin 63b), they said, "'Shall not be heard in your mouth' -] that is the prohibition for the inciter. The inciter? It is written explicitly about him, 'And all of Israel will hear and see, and they will not continue to do' (Deuteronomy 13:12)! Rather it is a prohibition for the instigator." And likewise did they say in the Mekhilta (Mekhilta DeRabbi Shimon Bar Yochai 23:13), "'Shall not be heard in your mouth' - that is the prohibition for the instigator." And one who transgressed this negative commandment is liable for stoning. And the laws of this commandment have already been explained in the tenth [chapter] of Sanhedrin. (See Parashat Re'eh; Mishneh Torah, Foreign Worship and Customs of the Nations 4.)

And [also] included in this commandment is that a person should not have cling to his money that God has graced him with justly, other money that is from theft, extortion, interest or from any ugly thing; since all of this is included in the auxiliaries of idolatry. As the evil impulse of a man's heart desires it and brings it to his house - and the evil impulse is called by the name, idolatry; and like they, may their memory be blessed, said (Bava Batra 10a) that about it is it stated (Deuteronomy 15:9), "lest there be a wanton thing with your heart," and it is written about the matter of idolatry (Deuteronomy 13:14), "Wanton men have gone out from you and have induced, etc." And about monies like this that we mentioned and about the auxiliaries of idolatry - about all of them - is it stated (Deuteronomy 7:26), "and you will be an anathema like it"; meaning to say that all that clings to it is anathema. As the blessing of God is not found in it, and [so] it disappears and is lost; like the matter that they, may their memory be blessed, said (Bava Metzia 71a) that a small coin of interest makes several treasuries of money disappear. As this comes and destroys that.

From the laws of the commandment is that which they, may their memory be blessed, said (Sanhedrin 111b) that the city does not become an enticed city - meaning, to judge them with the law of an enticed city, the people of which are killed with the sword and their property is burned with the city - until its enticers are two, or more than two, as it is stated (Deuteronomy 13:14), "Wanton men came out, etc."; and that its enticers are from that tribe and from that city, as it is stated, "from among you, and entice you"; and until they entice its majority, and that the enticed be from one hundred up to the majority of the tribe. But if the majority of a tribe is enticed, they are not judged by the law of the enticed city, but rather as individuals who are stoned and their property is for their heirs, as it is stated, "the residents of the city" - and not a small village and not a large [metropolis], and less than a hundred is a small village, and the majority of a tribe is a large [metropolis]. And the law that a city of refuge and so [too,] Jerusalem cannot be made an enticed city, and so [too,] a city that is on the border cannot be made an enticed city; the law of how we make it into an enticed city, and the warning that we send to it through two Torah scholars; that which they said concerning its plaza; that which they said about the properties of the righteous within it who were not enticed with it; the law of consecrated things within it; the law of the fruit of palm trees within it; the law of the properties of the people of another city that are within it or the properties of the people of the enticed city in another place; and the rest of its details are [all] in Tractate Sanhedrin (Chapter 11).