1. Those who lead the inhabitants of a Jewish city astray are executed by stoning,1 even though they themselves did not worship a false deity, but merely proselytized to the inhabitants of their city until they worshiped it. The inhabitants of the city that has been led astray (Ir Hanidachas) are executed by decapitation2 if they worshiped a false deity or accepted it as a god. What is the source3 that serves as a warning against proselytizing on behalf of a false deity? “Let not the name of another deity be heard through your mouth.”אמַדִּיחֵי עִיר מִיִּשְׂרָאֵל הֲרֵי אֵלּוּ נִסְקָלִין, אַף עַל פִּי שֶׁלֹּא עָבְדוּ עֲבוֹדָה זָרָה אֶלָּא הִדִּיחוּ אֶת יוֹשְׁבֵי עִירָם עַד שֶׁעָבְדוּ אוֹתָהּ. וְאַנְשֵׁי הָעִיר הַמֻּדָּחִין נֶהֱרָגִין בְּסַיִף וְהוּא שֶׁעָבְדוּ עֲבוֹדַת כּוֹכָבִים אוֹ שֶׁקִּבְּלוּהָ עֲלֵיהֶם בֵּאלוֹהַּ. וְאַזְהָרָה לְמַדִּיחַ מִנַּיִן? שֶׁנֶּאֱמַר: "לֹא יִשָּׁמַע עַל פִּיךָ".
2. A city is not condemned as an Ir Hanidachas until two or more individuals attempt to lead its inhabitants astray, as Deuteronomy 13:14 states: “Unfaithful people4 have emerged....” The people who lead them astray must be from that tribe and from that city, as the verse continues: “from your midst.” Those led astray must be the majority of the city’s inhabitants. They must number from at least 100 to the majority of the tribe. If, however, the majority of the tribe is led astray, they are judged as individuals, as implied by the phrase in the following verse: “the inhabitants of the city;” neither a small village nor a large metropolis. If there are fewer than 100, it is considered a small village.5 If the majority of the tribe is involved, it is considered to be a large metropolis.באֵין הָעִיר נַעֲשֵׂית עִיר הַנִּדַּחַת עַד שֶׁיִּהְיוּ מַדִיחֶיהָ מִתּוֹכָהּ וּמֵאוֹתוֹ שֵׁבֶט, שֶׁנֶּאֱמַר: "מִקִּרְבֶּךָ וַיַדִּיחוּ אֶת יוֹשְׁבֵי עִירָם", וְעַד שֶׁיִּהְיוּ מַדִיחֶיהָ שְׁנַיִם אוֹ יָתֵר עַל שְׁנַיִם, שֶׁנֶּאֱמַר: "יָצְאוּ אֲנָשִׁים בְּנֵי בְלִיַּעַל וַיַדִּיחוּ אֶת יוֹשְׁבֵי עִירָם", וְעַד שֶׁיַּדִּיחוּ רֻבָּהּ. וְיִהְיוּ הַמֻּדָּחִין מִמֵּאָה וְעַד רֻבּוֹ שֶׁל שֵׁבֶט. אֲבָל אִם הֻדַּח רֻבּוֹ שֶׁל שֵׁבֶט דָּנִין אוֹתָם כִּיחִידִים, שֶׁנֶּאֱמַר: "ישְׁבֵי הָעִיר". לֹא כְפָר קָטָן וְלֹא כָרָךְ גָּדוֹל וְכֹל פָּחוֹת מִמֵּאָה - כְּפָר קָטָן, וְרֻבּוֹ שֶׁל שֵׁבֶט - כָּרָךְ גָּדוֹל.
Similarly, the laws applying to an Ir Hanidachas are not enforced if: the people who led them astray were women or minors,6 they were led astray by a single individual,7 a minority of the city were led astray,8 they turned to idols on their own initiative,9 or if those who led them astray came from outside the city.10וְכֵן אִם הִדִּיחוּהָ נָשִׁים אוֹ קְטַנִּים אוֹ שֶׁהִדִּיחָהּ יָחִיד אוֹ שֶׁהֻדַּח מִעוּטָהּ אוֹ שֶׁהֻדְּחוּ מֵאֲלֵיהֶן אוֹ שֶׁהָיוּ מַדִיחֶיהָ מִחוּצָה לָהּ - אֵין דָּנִין בָּהּ דִּין עִיר הַנִּדַּחַת.
Instead, the violators are considered to be individuals who worshiped false deities. All those who worshiped are executed by stoning, and their estate is given to their heirs like all others executed by a court.11אֶלָּא הֲרֵי הֵן כִּיחִידִים שֶׁעָבְדוּ עֲבוֹדַת כּוֹכָבִים; וְסוֹקְלִין כָּל מִי שֶׁעָבַר וּמָמוֹנָן לְיוֹרְשֵׁיהֶן כִּשְׁאָר הֲרוּגֵי בֵית דִּין.
3. The laws of an Ir Hanidachas are enforced only by a court of 71 judges,12 as implied by Deuteronomy 17:5: “And you shall take the man or woman who did that wicked thing to your gates.” This can be interpreted to mean: Individuals are executed by the courts which are found at the gates of every city. A multitude are only executed by the supreme court.13גאֵין דָּנִין דִּין עִיר הַנִּדַּחַת אֶלָּא בְּבֵית דִּין שֶׁל אֶחָד וְשִׁבְעִים, שֶׁנֶּאֱמַר: "וְהוֹצֵאתָ אֶת הָאִישׁ הַהוּא אוֹ אֶת הָאִשָּׁה הַהִיא אֲשֶׁר עָשׂוּ אֶת הַדָּבָר הָרַע הַזֶּה אֶל שְׁעָרֶיךָ" - יְחִידִים נֶהֱרָגִים בְּבֵית דִּין שֶׁל כָּל שַׁעַר וָשַׁעַר, וְאֵין הַמְּרֻבִּים נֶהֱרָגִין אֶלָּא בְּבֵית דִּין הַגָּדוֹל.

Mishneh Torah (Moznaim)

Featuring a modern English translation and a commentary that presents a digest of the centuries of Torah scholarship which have been devoted to the study of the Mishneh Torah by Maimonides.

4. None of the cities of refuge can ever be condemned as an Ir Hanidachas, as implied by Deuteronomy 13:13: “one of your cities.”14 Similarly, Jerusalem can never be condemned as an Ir Hanidachas, because it was not divided among the tribes.15 A border city is never condemned as an Ir Hanidachas, so that gentiles will not enter and destroy Eretz Yisrael.דאֵין אַחַת מֵעָרֵי מִקְלָט נַעֲשֵׂית עִיר הַנִּדַּחַת, שֶׁנֶּאֱמַר: [בְּאַחַת עָרֶיךָ] (בְּאַחַד שְׁעָרֶיךָ). וְלֹא יְרוּשָׁלַיִם נַעֲשֵׂית עִיר הַנִּדַּחַת לְפִי שֶׁלֹּא נִתְחַלְּקָה לִשְׁבָטִים. וְאֵין עוֹשִׂין עִיר הַנִּדַּחַת בַּסְּפָר כְּדֵי שֶׁלֹּא יִכָּנְסוּ עוֹבְדֵי כוֹכָבִים וְיַחֲרִיבוּ אֶת אֶרֶץ יִשְׂרָאֵל.
One court should not condemn three cities located next to each other as an Ir Hanidachas.16 If the cities are separated from each other, they may condemn them.17וְאֵין בֵּית דִּין אֶחָד עוֹשֶׂה שָׁלשׁ עֲיָרוֹת הַנִּדָּחוֹת זוֹ בְּצַד זוֹ, אֲבָל אִם הָיוּ מְרֻחָקוֹת - עוֹשֶׂה.
5. A city is not condemned as an Ir Hanidachas unless those who proselytize the inhabitants address them in the plural, telling them, “Let us go and worship,” “Let us go and sacrifice,” “Let us go and bring a burnt offering,” “Let us go and offer a libation,” “Let us go and bow down,” or “Let us go and accept the deity as a god.”18האֵין עוֹשִׂין עִיר הַנִּדַּחַת עַד שֶׁיַּדִּיחוּהָ מַדִיחֶיהָ בִּלְשׁוֹן רַבִּים, וְיֹאמְרוּ לָהֶן: 'נֵלֵךְ וְנַעֲבֹד'; אוֹ 'נֵלֵךְ וְנִזְבַּח'; אוֹ 'נֵלֵךְ וְנַקְטִיר'; אוֹ 'נֵלֵךְ וּנְנַסֵּךְ'; אוֹ 'נֵלֵךְ וְנִשְׁתַּחֲוֶה'; אוֹ 'נֵלֵךְ וּנְקַבֵּל בֵּאלוֹהַּ'.
The inhabitants must listen and then worship the deity with its accepted mode of worship,19 or through one of the four modes of worship mentioned in Chapter 3, Halachah 3,20 or accept it as a god.21וְהֵם שׁוֹמְעִים וְעָבְדוּ אוֹתָהּ דֶּרֶךְ עֲבוֹדָתָהּ, אוֹ בְּאַחַת מֵאַרְבַּע עֲבוֹדוֹת אוֹ שֶׁקִּבְּלוּהָ בֵאלוֹהַּ.
What happens if all these conditions are not fulfilled with regard to a city or those who proselytize its inhabitants? Warnings are given to each person who worships false gods, and testimony is given against them. They are executed by stoning as individuals who worshiped false gods, and their estate is given to their heirs.עִיר הַנִּדַּחַת שֶׁלֹּא נִתְקַיְּמוּ בָהּ וּבְמַדִּיחֶיהָ כָּל הַתְּנָאִים הָאֵלּוּ, הֵיאַךְ עוֹשִׂים לָהֶם? מַתְרִין וּמְעִידִין בְּכָל אֶחָד וְאֶחָד מֵהֶן שֶׁעָבַד עֲבוֹדַת כּוֹכָבִים וְסוֹקְלִין אוֹתָם כִּיחִידִים שֶׁעָבְדוּ וּמָמוֹנָם לִיוֹרְשֵׁיהֶם.
6. What is the judgment rendered against an Ir Hanidachas when all the criteria for that judgment have been met? The supreme Sanhedrin sends emissaries who investigate and probe until they have established clear proof22 that the entire city — or the majority of its inhabitants — have turned to the worship of false gods.ווְהֵיאַךְ דִּין עִיר הַנִּדַּחַת, בִּזְמַן שֶׁתְּהֵא רְאוּיָה לְהֵעָשׂוֹת עִיר הַנִּדַּחַת? בֵּית דִּין הַגָּדוֹל שׁוֹלְחִין וְדוֹרְשִׁין וְחוֹקְרִין עַד שֶׁיֵּדְעוּ בִּרְאָיָה בְרוּרָה שֶׁהֻדְּחָה כָּל הָעִיר אוֹ רֻבָּהּ וְחָזְרוּ לַעֲבוֹדַת כּוֹכָבִים.
Afterwards, they send two Torah sages to warn them23 and to motivate them to repentance.24אַחַר כָּךְ שׁוֹלְחִים לָהֶם שְׁנֵי תַלְמִידֵי חֲכָמִים לְהַזְהִירָם וּלְהַחֲזִירָם.
If they repent, it is good.25 If they continue their wicked ways, the court commands the entire Jewish people to take up arms against them. They lay siege to the city and wage war against it until the city falls.אִם חָזְרוּ וְעָשׂוּ תְשׁוּבָה - מוּטָב; וְאִם יַעַמְדוּ בְאִוַּלְתָּן - בֵּית דִּין מְצַוִּין לְכָל יִשְׂרָאֵל לַעֲלוֹת עֲלֵיהֶן לַצָּבָא, וְהֵם צָרִין עֲלֵיהֶן וְעוֹרְכִין עִמָּהֶם מִלְחָמָה עַד שֶׁתִּבָּקַע הָעִיר.
When the city falls, very many courts are set up, and the inhabitants are judged.כְּשֶׁתִּבָּקַע - מִיָּד מַרְבִּין לָהֶם בָּתֵּי דִּינִין וְדָנִים אוֹתָם.
All those people against whom two witnesses testify that they worshiped a false deity after receiving a warning are separated.כָּל מִי שֶׁבָּאוּ עָלָיו שְׁנֵי עֵדִים שֶׁעָבַד כּוֹכָבִים אַחַר שֶׁהִתְרוּ בוֹ - מַפְרִישִׁין אוֹתוֹ.
If those who worshiped the false deity constitute only a minority of the city’s inhabitants, they are stoned to death, but the rest of the city is saved. If they constitute a majority, they are brought to the supreme Sanhedrin and their judgment is concluded there. All those who worshiped the false deity are executed by decapitation.נִמְצְאוּ כָּל הָעוֹבְדִים מִעוּטָהּ סוֹקְלִין אוֹתָן וּשְׁאָר הָעִיר נִצּוֹל; נִמְצְאוּ רֻבָּהּ - מַעֲלִין אוֹתָן לְבֵית דִּין הַגָּדוֹל וְגוֹמְרִין שָׁם דִּינָם. וְהוֹרְגִין כָּל אֵלּוּ שֶׁעָבְדוּ, בְּסַיִף.
If the entire city was led astray, all of the inhabitants including the women and the children are slain by the sword.26 If a majority of the inhabitants were led astray, the transgressors’ wives and children are slain by the sword.וּמַכִּין אֶת כָּל נֶפֶשׁ אָדָם אֲשֶׁר בָּהּ לְפִי חֶרֶב, טַף וְנָשִׁים, אִם הֻדְּחָה כֻּלָּהּ; וְאִם נִמְצְאוּ הָעוֹבְדִים רֻבָּהּ - מַכִּים אֶת כָּל הַטַּף וְנָשִׁים שֶׁל עוֹבְדִים לְפִי חֶרֶב.
Whether the entire city or only a majority of its inhabitants were led astray, those who proselytized on behalf of the false deity are stoned to death.27וּבֵין שֶׁהֻדְּחָה כֻלָּהּ בֵּין שֶׁהֻדְּחָה רֻבָּהּ - סוֹקְלִין אֶת מַדִיחֶיהָ.
All the property within it is collected within its main street. If it does not have a main street, a main street is made for it. If its main street is located outside its confines, its wall is extended until its main street is included within its confines, as implied by Deuteronomy 13:17: “ Gather all its goods in the midst of its main street.”וּמְקַבְּצִין כָּל שְׁלָלָהּ אֶל תּוֹךְ רְחוֹבָהּ. אֵין לָהּ רְחוֹב - עוֹשִׁין לָהּ רְחוֹב. הָיָה רְחוֹבָהּ חוּצָה לָהּ - בּוֹנִין חוֹמָה חוּץ מִמֶּנּוּ עַד שֶׁיִּכָּנֵס לְתוֹכָהּ, שֶׁנֶּאֱמַר: "אֶל תּוֹךְ רְחֹבָהּ".
All live animals that are contained within are slain. All its property and the city as a whole are burned with fire. Burning them fulfills a positive commandment, as the verse continues: “Burn the city and all its goods entirely.”וְהוֹרְגִין כָּל נֶפֶשׁ חַיָּה אֲשֶׁר בָּהּ, וְשׂוֹרְפִין אֶת כָּל שְׁלָלָהּ עִם הַמְּדִינָה בָּאֵשׁ, וּשְׂרֵפָתָהּ מִצְוַת עֲשֵׂה, שֶׁנֶּאֱמַר: "וְשָׂרַפְתָּ בָאֵשׁ אֶת הָעִיר וְאֶת כָּל שְׁלָלָהּ.
7. The property of the righteous men — i.e., the remainder of the city’s inhabitants who were not led astray with the majority — that is located within the city should be burned together with all its property. Since they resided there, their fortunes are destroyed.28זנִכְסֵי הַצַּדִּיקִים שֶׁבְּתוֹכָהּ - וְהֵם שְׁאָר יוֹשְׁבֵי הָעִיר שֶׁלֹּא הֻדְּחוּ עִם רֻבָּהּ - נִשְׂרָפִין בִּכְלָל שְׁלָלָהּ, הוֹאִיל וְיָשְׁבוּ שָׁם מָמוֹנָן אָבַד.
Whoever derives even the slightest benefit from the city’s property receives a single measure of lashes,29 as Deuteronomy 13:18 states: “Let nothing that has been condemned remain in your possession.”וְכָל הַנֶּהֱנֶה מִמֶּנָּה בְּכָל שֶׁהוּא - לוֹקֶה אַחַת, שֶׁנֶּאֱמַר: "וְלֹא יִדְבַּק בְּיָדְךָ מְאוּמָה מִן הַחֵרֶם".
8. The following rules apply when the witnesses who testified against an Ir Hanidachas were disqualified as zomemim:30 Whoever takes possession of any property is considered to have acquired it and may derive benefit from it, since the incriminating testimony — and thus, the judgment based upon it — has been nullified. Why do they acquire it?31 Because each of the city’s inhabitants gave up ownership of his property after the judgment was rendered.32חוְעִיר הַנִּדַּחַת שֶׁהוּזַמּוּ עֵדֶיהָ: כָּל הַמַּחֲזִיק בִּנְכָסֶיהָ - זָכָה וּמֻתָּר לֵהָנוֹת בּוֹ שֶׁהֲרֵי הוּזַמּוּ. וְלָמָה זָכָה בָהּ? שֶׁכָּל אֶחָד וְאֶחָד כְּבָר הִפְקִיר מָמוֹנוֹ מִשָּׁעָה שֶׁנִּגְמַר דִּינוֹ.
An Ir Hanidachas may never be rebuilt, and a person who rebuilds it is punished by lashes, as Deuteronomy 13:17 states: “...never to be rebuilt.” It is permitted to use it for gardens and orchards. “Never to be rebuilt” implies only that it should not be rebuilt as a city, as it was previously.וְאֵינָהּ נִבְנֵית לְעוֹלָם; וְכָל הַבּוֹנֶה אוֹתָהּ - לוֹקֶה, שֶׁנֶּאֱמַר: "לֹא תִבָּנֶה עוֹד". וּמֻתָּר לַעֲשׂוֹתָהּ גַּנּוֹת וּפַרְדֵּסִים, שֶׁנֶּאֱמַר: "לֹא תִבָּנֶה עוֹד" לֹא תִבָּנֶה מְדִינָה כְּמוֹ שֶׁהָיְתָה.
9. The following laws apply to a caravan which journeys from one place to another, passes through an Ir Hanidachas, and is led astray with it: If they had remained in the city thirty days,33 they are executed by decapitation and their property is condemned. If they were there for a lesser period, they are executed by stoning, but their property is given to their heirs.34טשְׁיָרָא הָעוֹבֶרֶת מִמָּקוֹם לְמָקוֹם, אִם עָבְרָה בָּעִיר הַנִּדַּחַת וְהֻדְּחָה עִמָּהּ: אִם שָׁהֲתָה שָׁם שְׁלשִׁים יוֹם - נֶהֱרָגִין בְּסַיִף וּמָמוֹנָם אָבַד, וְאִם לַאו - הֵן בִּסְקִילָה וּמָמוֹנָם לְיוֹרְשֵׁיהֶן.
10. Property belonging to people of other cities which is kept within an Ir Hanidachas is not burned, but rather is returned to its owners. This applies even when the inhabitants of the Ir Hanidachas accepted responsibility for it,35 as implied by Deuteronomy 13:17: “its goods” — i.e., its goods, and not those belonging to others. The following rules apply to property belonging to the wicked — i.e., those who were swayed to idol worship — which was kept in other cities. If that property was gathered together with the property of the Ir Hanidachas, they are burned together. If not, it is not destroyed, but rather is given to the heirs.36ינִכְסֵי אַנְשֵׁי מְדִינָה אַחֶרֶת שֶׁהָיוּ מֻפְקָדִין בְּתוֹכָהּ - אַף עַל פִּי שֶׁקִּבְּלוּ עֲלֵיהֶן אַחֲרָיוּת - אֵין נִשְׂרָפִין אֶלָּא יַחְזְרוּ לְבַעֲלֵיהֶן, שֶׁנֶּאֱמַר: "שְׁלָלָהּ" - וְלֹא שְׁלַל חֲבֶרְתָּהּ. נִכְסֵי הָרְשָׁעִים שֶׁהֻדְּחוּ שֶׁהָיוּ מֻפְקָדִין בִּמְדִינָה אַחֶרֶת: אִם נִקְבְּצוּ עִמָּהּ - נִשְׂרָפִין בִּכְלָלָהּ, וְאִם לַאו - אֵין מְאַבְּדִים אוֹתָם אֶלָּא יִנָּתְנוּ לְיוֹרְשֵׁיהֶם.
11. If an animal which partially belongs to an inhabitant of an Ir Hanidachas and partially belongs to a person living in another city is found within the Ir Hanidachas, it must be destroyed.37 In contrast, a loaf of bread which is owned by such partners is permitted, because it can be divided.יאבְּהֵמָה, חֶצְיָהּ שֶׁל עִיר הַנִּדַּחַת וְחֶצְיָהּ שֶׁל עִיר אַחֶרֶת, שֶׁהָיְתָה בְּתוֹכָהּ - הֲרֵי זוֹ אֲסוּרָה. וְעִסָּה שֶׁהִיא כֵן - מֻתֶּרֶת, לְפִי שֶׁאֶפְשָׁר לְחַלְּקָהּ.
12. It is forbidden to benefit from an animal which belongs to an inhabitant of an Ir Hanidachas and which was slaughtered, just as it is forbidden to derive benefit from an ox which was condemned to be stoned and was slaughtered.38 We are permitted to benefit from the hair of both men and women of the condemned city.39 A wig,40 however, is considered part of “its goods,” and is therefore forbidden.יבבְּהֵמָה שֶׁל עִיר הַנִּדַּחַת שֶׁנִּשְׁחֲטָה - אֲסוּרָה בַהֲנָאָה כַּשּׁוֹר הַנִּסְקָל שֶׁנִּשְׁחָט. שְׂעַר הָרֹאשׁ בֵּין שֶׁל אֲנָשִׁים בֵּין שֶׁל נָשִׁים שֶׁבָּהּ - מֻתָּר בַּהֲנָאָה; אֲבָל שֶׁל פֵּאָה נָכְרִית הֲרֵי הוּא מִכְּלָל 'שְׁלָלָהּ' וְאָסוּר.
13. Produce which is connected to its source of nurture is permitted, as implied by Deuteronomy 13:17: “Gather all its goods... Burn...” — i.e., this includes only those articles which must merely be gathered and burned, and thus excludes produce which is still connected to its source of nurture, and would have to be severed and gathered in order to be burned. The same principle applies to the inhabitants’ hair.41 Needless to say, the trees themselves are permitted42 and are bequeathed to the heirs.43יגפֵּרוֹת הַמְחֻבָּרִין שֶׁבְּתוֹכָהּ מֻתָּרִין, שֶׁנֶּאֱמַר: "תִּקְבֹּץ וְשָׂרַפְתָּ" - מִי שֶׁאֵינוֹ מְחֻסָּר אֶלָּא קִבּוּץ וּשְׂרֵפָה יָצְאוּ פֵּרוֹת הַמְחֻבָּרִין שֶׁהֵן מְחֻסָּרִין תְּלִישָׁה וְקִבּוּץ וּשְׂרֵפָה - וְהוּא הַדִּין לִשְׂעַר הָרֹאשׁ - וְאֵין צָרִיךְ לוֹמַר הָאִילָנוֹת עַצְמָן שֶׁהֵן מֻתָּרִים וַהֲרֵי הֵן שֶׁל יוֹרְשֵׁיהֶם.
The following rules apply to the consecrated property within it: Those animals which were consecrated to be sacrificed on the altar themselves must die,44 since “the sacrifices of the wicked are an abomination” Proverbs 21:27. Property which is consecrated for the purposes of the Temple must be redeemed, and afterwards is burned,45 as implied by the word “its goods” — its goods and not those which are consecrated.הַהֶקְדֵּשׁוֹת שֶׁבְּתוֹכָהּ: קָדְשֵׁי מִזְבֵּחַ - יָמוּתוּ "זֶבַח רְשָׁעִים תּוֹעֵבָה"; קָדְשֵׁי בֶדֶק הַבַּיִת - יִפָּדוּ וְאַחַר כָּךְ שׂוֹרְפִין אוֹתָן, שֶׁנֶּאֱמַר: "שְׁלָלָהּ" - וְלֹא שְׁלַל שָׁמַיִם.
14. The following rules apply to firstborn animals and the animal tithes46 that are found within the Ir Hanidachas: Those that are unblemished are considered to be animals consecrated to be sacrificed on the altar and must die. Those that are blemished are considered to be “its animals,” and are slain with them.47ידהַבְּכוֹר, וְהַמַּעֲשֵׂר שֶׁבְּתוֹכָהּ: תְּמִימִים - הֲרֵי הֵם קָדְשֵׁי מִזְבֵּחַ וְיָמוּתוּ; וּבַעֲלֵי מוּמִים - הֲרֵי הֵן בִּכְלָל "בְּהֶמְתָּהּ" וְנֶהֱרָגִין.
The following rules apply to terumah48 which is contained within the city: If it has already been given to a priest, it should be allowed to rot, because it is considered his private property.49 If it is still in the possession of an Israelite, it should be given to a priest in another city, because it is considered to be “the property of heaven,” and its consecrated nature extends to its actual substance.הַתְּרוּמוֹת שֶׁבְּתוֹכָהּ: אִם הִגִּיעוּ לְיַד כֹּהֵן - יִרְקָבוּ מִפְּנֵי שֶׁהֵן נְכָסָיו; וְאִם עֲדַיִן הֵן בְּיַד יִשְׂרָאֵל יִנָּתְנוּ לְכֹהֵן שֶׁל מְדִינָה אַחֶרֶת, מִפְּנֵי שֶׁהֵן נִכְסֵי שָׁמַיִם וּקְדֻשָּׁתָן קְדֻשַּׁת הַגּוּף.
15. The second tithe, money used to redeem the second tithe,50 and sacred writings in it must be entombed.51טומַעֲשֵׂר שֵׁנִי וְכֶסֶף מַעֲשֵׂר שֵׁנִי וְכִתְבֵי הַקֹּדֶשׁ שֶׁבְּתוֹכָהּ - הֲרֵי אֵלּוּ יִגָּנֵזוּ.
16. Anyone who administers the judgment of an Ir Hanidachas is considered as if he offered a burnt offering consumed entirely by fire, as Deuteronomy 13:17 states: “...entirely for the sake of God, your Lord.” Furthermore, such action diverts Divine wrath from the Jews, as the following verse continues: “so that God’s fierce anger will be allayed,” and it brings them blessing and mercy as the verse states: “And He will grant you mercy. He will deal mercifully with you and will make you flourish.”52טזכָּל הָעוֹשֶׂה דִּין בָּעִיר הַנִּדַּחַת - הֲרֵי זֶה כְּמַקְרִיב עוֹלָה כָלִיל, שֶׁנֶּאֱמַר: "כָּלִיל לַייָ אֱלֹהֶיךָ". וְלֹא עוֹד אֶלָּא שֶׁמְּסַלֵּק חֲרוֹן אַף מִיִּשְׂרָאֵל, שֶׁנֶּאֱמַר: "לְמַעַן יָשׁוּב יְיָ מֵחֲרוֹן אַפּוֹ"; וּמֵבִיא עֲלֵיהֶם בְּרָכָה וְרַחֲמִים, שֶׁנֶּאֱמַר: "וְנָתַן לְךָ רַחֲמִים וְרִחַמְךָ וְהִרְבֶּךָ".