(Devarim 13:9) "You shall feel no affection for him": Because it is written (Vayikra 19:12) "And you shall love your neighbor as yourself," I might think that you shall love this one (the inciter), too; it is, therefore, written "You shall feel no affection for him."
Because it is written (Shemoth 23:5) "Unload shall you unload (his animal) with him," I might think that you should unload for this one, too; it is, therefore, written "and you shall not hearken to him."
Because it is written (Vayikra 19:16) "And you shall not abide the (spilling of the) blood of your neighbor," I might think that the same applied to this one, too; it is, therefore, written "and your eye should not look mercifully upon him."
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וְלֹא תַחְמֹל – לֹא תְלַמֵּד עָלָיו זְכוּת.
"and you shall not pity": You shall not argue in his defense.
Whence is it derived that if he leaves beth-din incriminated, he is not to be returned for acquittal? From (Devarim, Ibid. 10) "But kill (shall you kill him.")
"Your hand shall be against him first to put him to death": It is a mitzvah for the one incited to put him to death, and, afterwards, (if he did not die under his hand), by all men, it being written "and the hand of all the people afterwards."
(דברים יג ט) לֹא תֹאבֶה לוֹ, מִכְּלָל שֶׁנֶּאֱמַר (ויקרא יט יח) ״וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ״ יָכוֹל אַתָּה אוֹהֵב לָזֶה? תַּלְמוּד לוֹמַר: לֹא תֹאבֶה לוֹ.
(Devarim 13:9) "You shall feel no affection for him": Because it is written (Vayikra 19:12) "And you shall love your neighbor as yourself," I might think that you shall love this one (the inciter), too; it is, therefore, written "You shall feel no affection for him."
וְלֹא תִשְׁמַע אֵלָיו. מִכְּלָל שֶׁנֶּאֱמַר (שמות כג ה) ״עָזֹב תַּעֲזֹב עִמּוֹ״, יָכוֹל אַתָּה עוֹזֵב עִם זֶה? תַּלְמוּד לוֹמַר: וְלֹא תִשְׁמַע אֵלָיו.
Because it is written (Shemoth 23:5) "Unload shall you unload (his animal) with him," I might think that you should unload for this one, too; it is, therefore, written "and you shall not hearken to him."
וְלֹא תָחוֹס עֵינְךָ עָלָיו. מִכְּלָל שֶׁנֶּאֱמַר (ויקרא יט טז) ״לֹא תַעֲמֹד עַל דַּם רֵעֶךָ״, יָכוֹל אִי אַתָּה רַשַּׁי לַעֲמֹד עַל דָּמוֹ שֶׁל זֶה? תַּלְמוּד לוֹמַר: וְלֹא תָחוֹס עֵינְךָ עָלָיו.
Because it is written (Vayikra 19:16) "And you shall not abide the (spilling of the) blood of your neighbor," I might think that the same applied to this one, too; it is, therefore, written "and your eye should not look mercifully upon him."
וְלֹא תַחְמֹל – לֹא תְלַמֵּד עָלָיו זְכוּת.
"and you shall not pity": You shall not argue in his defense.
וְלֹא תְכַסֶּה עָלָיו – אִם אַתָּה יוֹדֵעַ לוֹ חוֹבָה אִי אַתָּה רַשַּׁי לִשְׁתּוֹק.
"and you shall not shield him": If you know something against him, you may not remain silent.
מִנַּיִן שֶׁאִם יָצָא מִבֵּית דִּין חַיָּב שֶׁאֵין מַחֲזִירִים אוֹתוֹ לִזְכוּת? תַּלְמוּד לוֹמַר: ״כִּי הָרֹג״.
Whence is it derived that if he leaves beth-din incriminated, he is not to be returned for acquittal? From (Devarim, Ibid. 10) "But kill (shall you kill him.")
יָצָא זַכַּי, מִנַּיִן שֶׁמַּחֲזִירִים אוֹתוֹ לְחוֹבָה? תַּלְמוּד לוֹמַר: תַהַרְגֶנּוּ.
And whence is it derived that if he leaves beth-din acquitted, he is to be returned for incrimination? From "shall you kill him."
(דברים יג י) יָדְךָ תִּהְיֶה בּוֹ – מִצְוָה בְּיַד הַנִּסָּת לַהֲמִיתוֹ. מִנַּיִן לֹא מֵת בְּיַד הַנִּסָּת יָמוּת בְּיַד כָּל אָדָם? תַּלְמוּד לוֹמַר: וְיַד כָּל הָעָם בָּאַחֲרֹנָה.
"Your hand shall be against him first to put him to death": It is a mitzvah for the one incited to put him to death, and, afterwards, (if he did not die under his hand), by all men, it being written "and the hand of all the people afterwards."