(Devarim 13:12) "And all of Israel shall hear and see": He (the inciter) is confined until the festival (when all come to Jerusalem), and he is put to death on the festival, as it is written "And all of Israel shall hear and see." These are the words of R. Akiva.
R. Yehudah says: His punishment is not delayed, but he is put to death immediately, and they write and send:" This and this man was put to death by beth-din."
And whence is it derived (that the same applies to) one who said "I will serve" (idolatry), "I will go and serve," "Let us go and serve"; "I will go and sacrifice," "Let us go and sacrifice"; I will go and offer incense," "Let us go and offer incense"; I will go and pour a libation," "Let us go and pour a libation"; "I will bow down," "I will go and bow down," "Let us go and bow down"? From "And they shall not do again according to this evil thing" — not according to the thing and not according to the evil.
I might think (that also liable to stoning, like the inciter) are the embracer (of an idol), the kisser, the washer, the sprinkler (before an idol), the anointer, the clother, the shedder, and the wrapper; it is, therefore, written "according to this evil thing." This (incitement) is subject to stoning, and not all of the others.
(דברים יג יב) וְכָל יִשְׂרָאֵל יִשְׁמְעוּ וְיִרָאוּן, מְשַׁמְּרִים אוֹתוֹ עַד הָרֶגֶל וּמְמִיתִים אוֹתוֹ בָּרֶגֶל, שֶׁנֶּאֱמַר: ״וְכָל הָעָם יִשְׁמְעוּ וְיִרָאוּ״, דִּבְרֵי רַבִּי עֲקִיבָה.
(Devarim 13:12) "And all of Israel shall hear and see": He (the inciter) is confined until the festival (when all come to Jerusalem), and he is put to death on the festival, as it is written "And all of Israel shall hear and see." These are the words of R. Akiva.
רַבִּי יְהוּדָה אוֹמֵר: אֵין מְעַנִּים בְּבֵית דִּין! אֵין לִי אֶלָּא זֶה בִּלְבַד,
R. Yehudah says: His punishment is not delayed, but he is put to death immediately, and they write and send:" This and this man was put to death by beth-din."
מִנַּיִן לָאוֹמֵר ״אֶעֱבֹד״, ״אֵלֵךְ וְאֶעֱבֹד״, ״נֵלֵךְ וְנַעֲבֹד״, ״אֶזְבַּח״, ״אֵלֵךְ וְאֶזְבַּח״, ״נֵלֵךְ וְנִזְבַּח״, ״אֲקַטֵּר״, ״אֵלֵךְ וַאֲקַטֵּר״, ״נֵלֵךְ וּנְקַטֵּר״, ״אֲנַסֵּךְ״, ״אֵלֵךְ וַאֲנַסֵּךְ״, ״נֵלֵךְ וּנְנַסֵּךְ״, ״אֶשְׁתַּחֲוֶה״, ״אֵלֵךְ וְאֶשְׁתַּחֲוֶה״, ״נֵלֵךְ וְנִשְׁתַּחֲוֶה״? תַּלְמוּד לוֹמַר: וְלֹא יוֹסִפוּ לַעֲשׂוֹת כַּדָּבָר הָרָע הַזֶּה, לֹא כְ׳דָבָר׳ וְלֹא כְ׳רָע׳ וְלֹא כְ׳זֶה׳!
And whence is it derived (that the same applies to) one who said "I will serve" (idolatry), "I will go and serve," "Let us go and serve"; "I will go and sacrifice," "Let us go and sacrifice"; I will go and offer incense," "Let us go and offer incense"; I will go and pour a libation," "Let us go and pour a libation"; "I will bow down," "I will go and bow down," "Let us go and bow down"? From "And they shall not do again according to this evil thing" — not according to the thing and not according to the evil.
יָכוֹל אַף הַמְגַפֵּף וְהַמְנַשֵּׁק וְהַמַּרְבִּיץ וְהַמַּרְחִיץ וְהַסָּךְ וְהַמַּלְבִּישׁ וְהַמַּנְעִיל וְהַמַּעֲטִיף? תַּלְמוּד לוֹמַר הַזֶּה; זֶה בִּסְקִילָה וְאֵין כָּל אֵלּוּ בִּסְקִילָה.
I might think (that also liable to stoning, like the inciter) are the embracer (of an idol), the kisser, the washer, the sprinkler (before an idol), the anointer, the clother, the shedder, and the wrapper; it is, therefore, written "according to this evil thing." This (incitement) is subject to stoning, and not all of the others.