Дварим 17:5 Комментарий: Rashi, Chizkuni, Ibn Ezra & Sforno

והוצאת את האיש ההוא אל שעריך וגו׳ THEN THOU SHALT BRING FORTH THAT MAN [OR THAT WOMAN WHO HAVE DONE THAT EVIL THING] UNTO THY GATES — He who renders אל שעריך in the Targum by לתרע בית דינך, unto the gate of thy court, is in error, for thus we have learned (Sifrei Devarim 148:2; Ketubot 45b): אל שעריך — this means the gate (the city) in which he has worshipped the idol. Or, perhaps this is not so, but it means the gate where he is being judged (the judges sat “at the gate of the city”; cf., e.g., Ruth 4:1 ff.)?! The term שעריך, however, is used below (i.e. here, which is the latter part of this section) and is used above (v. 2), and this suggests an analogy. What is the meaning of שעריך that is mentioned above? Evidently the gate (the city) wherein he served the idol! So, too, does שעריך mentioned below (in our verse) denote the gate in which he served the idol. The correct rendering in the Targum is therefore לקרויך “thou shalt bring him forth unto thy cities” (cf. Rashi on Deuteronomy 16:18).

אל שעריך, “to your gates;” according to the plain meaning of the text “the gates” is the place where the court sits in judgment. The location has been chosen as it is so central and public that any accused cannot avoid passing it for any length of time, at which time the judges will arrest the accused for a hearing. We find an illustration of this in the Book of Ruth, (Ruth 4,1) when the potential redeemer of Ruth is accosted by Boaz in such a square.

stone them that is, the man, or the woman, whichever the case may be. Compare “they will burn him and them” [Leviticus 20: 14]. Having mentioned the two possibilities “it be reported to you” [: 3] (i.e., secretly) and “you hear it” [: 3] (i.e., publicly), Scripture must now clarify that though it may have been reported to you, and you may have heard it, one is nevertheless not put to death except by the testimony of two witnesses.