Deuteronomy Chapter 16

18You shall set up judges and law enforcement officials for yourself in all your cities that the Lord, your God, is giving you, for your tribes, and they shall judge the people [with] righteous judgment.   יחשֹֽׁפְטִ֣ים וְשֹֽׁטְרִ֗ים תִּתֶּן־לְךָ֙ בְּכָל־שְׁעָרֶ֔יךָ אֲשֶׁ֨ר יְהֹוָ֧ה אֱלֹהֶ֛יךָ נֹתֵ֥ן לְךָ֖ לִשְׁבָטֶ֑יךָ וְשָֽׁפְט֥וּ אֶת־הָעָ֖ם מִשְׁפַּט־צֶֽדֶק:
Judges and law-enforcement officials: Heb. שֹׁפְטִים וְשֹׁטְרִים. שֹׁפְטִים are judges who decide the verdict, and שֹׁטְרִים are those who chastise the people in compliance with their order, (who strike and bind [not found in early editions]) with rods and straps, until he [the guilty party] accepts the judge’s verdict.   שֹֽׁפְטִים וְשֹֽׁטְרִים: שׁוֹפְטִים – דַּיָּנִים הַפּוֹסְקִים אֶת הַדִּין, וְשׁוֹטְרִים – הָרוֹדִין אֶת הָעָם אַחַר מִצְוָתָם (שֶׁמַּכִּין וְכוֹפְתִין) בְּמַקֵּל וּבִרְצוּעָה עַד שֶׁיְּקַבֵּל עָלָיו אֶת דִּין הַשּׁוֹפֵט:
in all your cities: Heb. בְּכָל-שְׁעָרֶיךָ‏, in every city.   בְּכָל־שְׁעָרֶיךָ: בְּכָל עִיר וָעִיר:
for your tribes: [This phrase] refers back to “You shall set up… for yourself.” Thus, the understanding of the verse is “You shall set up judges and law-enforcement officials for yourself, for your tribes, in all your cities that the Lord, your God, is giving you.”   לִשְׁבָטֶיךָ: מוּסָב עַל תתן לך – שׁוֹפְטִים וְשׁוֹטְרִים תִּתֶּן לְךָ לִשְׁבָטֶיךָ בְּכָל שְׁעָרֶיךָ אֲשֶׁר ה' אֱלֹהֶיךָ נֹתֵן לְךָ:
for your tribes: This teaches us that judges must be appointed for every tribe, and for every city. — [Sifrei, San. 16b]   לִשְׁבָטֶיךָ: מְלַמֵּד שֶׁמּוֹשִׁיבִין דַּיָּנִין לְכָל שֵׁבֶט וָשֵׁבֶט וּבְכָל עִיר וָעִיר (ספרי; סנהדרין ט"ז):
and they shall judge the people [with] righteous judgment: Appoint judges who are expert and righteous so that they will judge justly. — [from Sifrei]   וְשָֽׁפְטוּ אֶת־הָעָם וגו': מַנֵּה דַּיָּנִין מֻמְחִים וְצַדִּיקִים לִשְׁפֹּט צֶדֶק (עי' ספרי):
19You shall not pervert justice; you shall not show favoritism, and you shall not take a bribe, for bribery blinds the eyes of the wise and perverts just words.   יטלֹֽא־תַטֶּ֣ה מִשְׁפָּ֔ט לֹ֥א תַכִּ֖יר פָּנִ֑ים וְלֹֽא־תִקַּ֣ח שֹׁ֔חַד כִּ֣י הַשֹּׁ֗חַד יְעַוֵּר֙ עֵינֵ֣י חֲכָמִ֔ים וִֽיסַלֵּ֖ף דִּבְרֵ֥י צַדִּיקִֽם:
You shall not pervert justice: [This is to be understood] according to its apparent meaning.   לֹֽא־תַטֶּה מִשְׁפָּט: כְּמַשְׁמָעוֹ:
you shall not show favoritism: Even during the statement of pleas [by the litigants]. This is an admonition addressed to the judge, that he should not be lenient with one litigant and harsh with the other, [e.g., ordering] one to stand [while allowing] the other to sit, because as soon as one notices that the judge is showing more respect toward his opponent, he cannot plead his case any longer [because he thinks that it will be of no use].   לֹֽא־תַכִּיר פָּנִים: אַף בִּשְׁעַת הַטְּעָנוֹת; אַזְהָרָה לַדַּיָּן שֶׁלֹּא יְהֵא רַךְ לָזֶה וְקָשֶׁה לָזֶה, אֶחָד עוֹמֵד וְאֶחָד יוֹשֵׁב, לְפִי שֶׁכְּשֶׁרוֹאֶה זֶה שֶׁהַדַּיָּן מְכַבֵּד אֶת חֲבֵרוֹ מִסְתַּתְּמִין טַעֲנוֹתָיו:
and you shall not take a bribe: Even [if you intend] to judge justly - [from Sifrei].   וְלֹֽא־תִקַּח שֹׁחַד: אֲפִלּוּ לִשְׁפֹּט צֶדֶק (ספרי):
for bribery blinds: As soon as he [the judge] accepts a bribe from him [a litigant], it is impossible for him not to be favorably disposed towards him, to decide the judgment in his favor.   כִּי הַשֹּׁחַד יְעַוֵּר: מִשֶּׁקִּבֵּל שֹׁחַד מִמֶּנּוּ אִי אֶפְשָׁר שֶׁלֹּא יַטֶּה אֶת לִבּוֹ אֶצְלוֹ לַהֲפֹךְ בִּזְכוּתוֹ:
just words: Heb. דִּבְרי צַדִּיקִים, just words, true judgments.   דִּבְרֵי צדיקים: דְּבָרִים הַמְצֻדָּקִים – מִשְׁפְּטֵי אֱמֶת:
20Justice, justice shall you pursue, that you may live and possess the land the Lord, your God, is giving you.   כצֶ֥דֶק צֶ֖דֶק תִּרְדֹּ֑ף לְמַ֤עַן תִּֽחְיֶה֙ וְיָֽרַשְׁתָּ֣ אֶת־הָאָ֔רֶץ אֲשֶׁר־יְהֹוָ֥ה אֱלֹהֶ֖יךָ נֹתֵ֥ן לָֽךְ:
Justice, justice shall you pursue: Seek out a good court. (Sifrei; San. 32b)   צֶדֶק צֶדֶק תִּרְדֹּף: הַלֹּךְ אַחַר בֵּית דִּין יָפֶה (ספרי; סנהדרין ל"ב):
that you may live, and you possess [the land]: The appointment of fitting judges is sufficient merit to keep Israel alive and settled in their land. — [from Sifrei]   לְמַעַן תִּֽחְיֶה וְיָֽרַשְׁתָּ: כְּדַאי הוּא מִנּוּי הַדַּיָּנִין הַכְּשֵׁרִים לְהַחֲיוֹת אֶת יִשְׂרָאֵל וּלְהוֹשִׁיבָן עַל אַדְמָתָן (ספרי):
21You shall not plant for yourself an asherah, [or] any tree, near the altar of the Lord, your God, which you shall make for yourself.   כאלֹֽא־תִטַּ֥ע לְךָ֛ אֲשֵׁרָ֖ה כָּל־עֵ֑ץ אֵ֗צֶל מִזְבַּ֛ח יְהֹוָ֥ה אֱלֹהֶ֖יךָ אֲשֶׁ֥ר תַּֽעֲשֶׂה־לָּֽךְ:
You shall not plant for yourself an asherah: [This admonition is] to make one liable [to punishment] from the time of planting it, and even though he did not worship it, he transgresses a prohibition for its planting. — [from Sifrei]   לֹֽא־תִטַּע לְךָ אֲשֵׁרָה: לְחַיְּבוֹ עָלֶיהָ מִשְּׁעַת נְטִיעָתָהּ, וַאֲפִלּוּ לֹא עֲבָדָהּ עוֹבֵר בְּלֹא תַעֲשֶׂה עַל נְטִיעָתָהּ (שם):
You shall not plant…any tree, near the altar of the Lord your God: This is a prohibition addressed to one who plants a tree or builds a house on the Temple Mount. — [Sifrei]   לֹֽא־תִטַּע לְךָ אֲשֵׁרָה כָּל־עֵץ אֵצֶל מִזְבַּח ה' אֱלֹהֶיךָ: אַזְהָרָה לְנוֹטֵעַ אִילָן וּלְבוֹנֶה בַיִת בְּהַר הַבַּיִת:
22And you shall not set up for yourself a monument, which the Lord, your God hates.   כבוְלֹֽא־תָקִ֥ים לְךָ֖ מַצֵּבָ֑ה אֲשֶׁ֥ר שָׂנֵ֖א יְהֹוָ֥ה אֱלֹהֶֽיךָ:
And you shall not set up for yourself any monument: A monument of one stone, to sacrifice on it even to Heaven.   וְלֹֽא־תָקִים לְךָ מַצֵּבָה: מַצֶּבֶת אֶבֶן אַחַת לְהַקְרִיב עָלֶיהָ אֲפִלּוּ לַשָּׁמַיִם:
which [the Lord your God] hates: God has commanded you to make an altar of stones and an altar of earth. This, however, He hates, because this was a [religious] statute of the Canaanites, and although it was dear to Him in the days of the Patriarchs, now He hates it, since these [people] made it a statute for idolatry. (See Sifrei)   אֲשֶׁר שָׂנֵא: מִזְבַּח אֲבָנִים וּמִזְבַּח אֲדָמָה צִוָּה לַעֲשׂוֹת, וְאֶת זוֹ שָׂנֵא, כִּי חֹק הָיְתָה לַכְּנַעֲנִיִּים, וְאַף עַל פִּי שֶׁהָיְתָה אֲהוּבָה לוֹ בִּימֵי הָאָבוֹת, עַכְשָׁיו שְׂנֵאָהּ מֵאַחַר שֶׁעֲשָׂאוּהָ אֵלּוּ חֹק לַעֲבוֹדָה זָרָה (עי' שם):

Deuteronomy Chapter 17

1You shall not sacrifice to the Lord, your God, an ox or a sheep that has in it a blemish or any bad thing, for that is an abomination to the Lord, your God.   אלֹֽא־תִזְבַּח֩ לַֽיהֹוָ֨ה אֱלֹהֶ֜יךָ שׁ֣וֹר וָשֶׂ֗ה אֲשֶׁ֨ר יִֽהְיֶ֥ה בוֹ֙ מ֔וּם כֹּ֖ל דָּבָ֣ר רָ֑ע כִּ֧י תֽוֹעֲבַ֛ת יְהֹוָ֥ה אֱלֹהֶ֖יךָ הֽוּא:
You shall not sacrifice… or any bad thing: Heb. דָּבָר רַע. This is an admonition to one who would make sacrifices disqualified (פִּגּוּל) through an evil [improper] utterance דִּבּוּר רַע. And from this [expression] our Rabbis derived other explanations as well, as they appear in [the tractate] Shechitath Kodashim [early name for Zevachim]. — [Zev. 36]   לֹֽא־תִזְבַּח … כֹּל דָּבָר רָע: אַזְהָרָה לַמְפַגֵּל בַּקֳּדָשִׁים עַל יְדֵי דִּבּוּר רָע. וְעוֹד נִדְרְשׁוּ בוֹ שְׁאָר דְּרָשׁוֹת בִּשְׁחִיטַת קָדָשִׁים (זבחים ל"ו):
2If there will be found among you, within one of your cities which the Lord, your God is giving you, a man or woman who does evil in the eyes of the Lord, your God, to transgress His covenant,   בכִּֽי־יִמָּצֵ֤א בְקִרְבְּךָ֙ בְּאַחַ֣ד שְׁעָרֶ֔יךָ אֲשֶׁר־יְהֹוָ֥ה אֱלֹהֶ֖יךָ נֹתֵ֣ן לָ֑ךְ אִ֣ישׁ אֽוֹ־אִשָּׁ֗ה אֲשֶׁ֨ר יַֽעֲשֶׂ֧ה אֶת־הָרַ֛ע בְּעֵינֵ֥י יְהֹוָֽה־אֱלֹהֶ֖יךָ לַֽעֲבֹ֥ר בְּרִיתֽוֹ:
to transgress His covenant: which He made with you, namely, not to worship idols.   לַֽעֲבֹר בְּרִיתֽוֹ: אֲשֶׁר כָּרַת אִתְּכֶם שֶׁלֹּא לַעֲבֹד עֲבוֹדָה זָרָה:
3and who will go and worship other gods and prostrate himself before them, or to the sun, the moon, or any of the host of the heavens, which I have not commanded;   גוַיֵּ֗לֶךְ וַיַּֽעֲבֹד֙ אֱלֹהִ֣ים אֲחֵרִ֔ים וַיִּשְׁתַּ֖חוּ לָהֶ֑ם וְלַשֶּׁ֣מֶשׁ | א֣וֹ לַיָּרֵ֗חַ א֛וֹ לְכָל־צְבָ֥א הַשָּׁמַ֖יִם אֲשֶׁ֥ר לֹֽא־צִוִּֽיתִי:
which I have not commanded: to worship them. — [Meg. 9b]   אֲשֶׁר לֹֽא־צִוִּֽיתִי: לְעָבְדָם (מגילה ט'):
4and it will be told to you, and you will hear it, and investigate thoroughly, and behold, the matter coincides; this abomination has been perpetrated in Israel.   דוְהֻגַּד־לְךָ֖ וְשָׁמָ֑עְתָּ וְדָֽרַשְׁתָּ֣ הֵיטֵ֔ב וְהִנֵּ֤ה אֱמֶת֙ נָכ֣וֹן הַדָּבָ֔ר נֶֽעֶשְׂתָ֛ה הַתּֽוֹעֵבָ֥ה הַזֹּ֖את בְּיִשְׂרָאֵֽל:
[the matter] coincides: Heb. נָכוֹן הַדָּבָר, the testimony coincides. [I.e., the testimony of one witness coincides with that of the other.]   נָכוֹן: מְכֻוָּן הָעֵדוּת:
5Then you shall bring out that man or that woman who has committed this evil thing, to your cities, the man or the woman, and you shall pelt them with stones, and they shall die.   הוְהֽוֹצֵאתָ֣ אֶת־הָאִ֣ישׁ הַה֡וּא אוֹ֩ אֶת־הָֽאִשָּׁ֨ה הַהִ֜וא אֲשֶׁ֣ר עָ֠שׂ֠וּ אֶת־הַדָּבָ֨ר הָרַ֤ע הַזֶּה֙ אֶל־שְׁעָרֶ֔יךָ אֶת־הָאִ֕ישׁ א֖וֹ אֶת־הָֽאִשָּׁ֑ה וּסְקַלְתָּ֥ם בָּֽאֲבָנִ֖ים וָמֵֽתוּ:
Then you shall bring out that man… to your cities: Heb. אֶל-שְׁעָרֶיךָ‏. One who translates אֶל-שְׁעָרֶיךָ‏ as לִתְרַע בֵּית דִינָךְ, “to the gate of your court,” is mistaken, for we have learned the following: when the verse [here] says אֶל-שְׁעָרֶיךָ‏, this refers to the city where [the accused] worshipped idols. Or does it refer to the gates [of the court] where he was judged [since the courts were located at the gates]? [In answer to this,] the verse here says שְׁעָרֶיךָ, and above (verse 2), it says שְׁעָרֶיךָ. Just as שְׁעָרֶיךָ mentioned there [clearly] refers to the city where he worshipped [idols] [and not to the gates of a court], so too, the word שְׁעָרֶיךָ mentioned here refers to the city where he worshipped [idols]. Thus the correct version of the Targum is לְקִרְוָיךְ, to your cities.   וְהֽוֹצֵאתָ אֶת־הָאִישׁ הַהוּא אֶל־שְׁעָרֶיךָ וגו': הַמְתַרְגֵּם אֶל שְׁעָרֶיךָ "לִתְרַע בֵּית דִּינָךְ" טוֹעֶה, שֶׁכֵּן שָׁנִינוּ "אֶל שְׁעָרֶיךָ" — זֶה שַׁעַר שֶׁעָבַד בּוֹ, אוֹ אֵינוֹ אֶלָּא שַׁעַר שֶׁנִּדּוֹן בּוֹ? נֶאֱמַר "שְׁעָרֶיךָ" לְמַטָּה וְנֶאֱמַר "שְׁעָרֶיךָ" לְמַעְלָה, מַה שְּׁעָרֶיךָ הָאָמוּר לְמַעְלָה שַׁעַר שֶׁעָבַד בּוֹ, אַף שְׁעָרֶיךָ הָאָמוּר לְמַטָּה שַׁעַר שֶׁעָבַד בּוֹ, וְתַרְגּוּמוֹ "לְקִרְוָיךְ":
6By the mouth of two witnesses, or three witnesses, shall the one liable to death be put to death; he shall not be put to death by the mouth of one witness.   ועַל־פִּ֣י | שְׁנַ֣יִם עֵדִ֗ים א֛וֹ שְׁלשָׁ֥ה עֵדִ֖ים יוּמַ֣ת הַמֵּ֑ת לֹ֣א יוּמַ֔ת עַל־פִּ֖י עֵ֥ד אֶחָֽד:
two witnesses, or three: But if testimony can be executed through two witnesses, why then does Scripture specify “or three”? [It does so] to draw a comparison between [testimony of] three to that of two; just as two witnesses are considered one unit, so too, are three witnesses considered one unit, and they are not subject to the laws of “plotting witnesses” עֵדִים זוֹמְמִין, unless all of them are proven to be “plotting witnesses.” - [Mak. 5b] (See Deut. 19:16-21.)   שְׁנַיִם עֵדִים אוֹ שְׁלשָׁה: אִם מִתְקַיֶּמֶת עֵדוּת בִּשְׁנַיִם לָמָּה פֵּרֵט לְךָ בִשְׁלוֹשָׁה? לְהַקִּישׁ שְׁלוֹשָׁה לִשְׁנַיִם, מַה שְּׁנַיִם עֵדוּת אַחַת אַף שְׁלוֹשָׁה עֵדוּת אַחַת, וְאֵין נַעֲשִׂין זוֹמְמִין עַד שֶׁיִּזֹּמּוּ כֻלָּם (מכות ה'):
7The hand of the witnesses shall be first upon him to put him to death, and afterwards the hand of all the people, and you shall abolish evil from among you.   זיַ֣ד הָֽעֵדִ֞ים תִּֽהְיֶה־בּ֤וֹ בָרִֽאשֹׁנָה֙ לַֽהֲמִית֔וֹ וְיַ֥ד כָּל־הָעָ֖ם בָּאַֽחֲרֹנָ֑ה וּבִֽעַרְתָּ֥ הָרָ֖ע מִקִּרְבֶּֽךָ:
8If a matter eludes you in judgment, between blood and blood, between judgment and judgment, or between lesion and lesion, words of dispute in your cities, then you shall rise and go up to the place the Lord, your God, chooses.   חכִּ֣י יִפָּלֵא֩ מִמְּךָ֨ דָבָ֜ר לַמִּשְׁפָּ֗ט בֵּֽין־דָּ֨ם | לְדָ֜ם בֵּֽין־דִּ֣ין לְדִ֗ין וּבֵ֥ין נֶ֨גַע֙ לָנֶ֔גַע דִּבְרֵ֥י רִיבֹ֖ת בִּשְׁעָרֶ֑יךָ וְקַמְתָּ֣ וְעָלִ֔יתָ אֶל־הַ֨מָּק֔וֹם אֲשֶׁ֥ר יִבְחַ֛ר יְהֹוָ֥ה אֱלֹהֶ֖יךָ בּֽוֹ:
If a matter eludes you [in judgment]: Heb. כִּי יִפָּלֵא. [The term] הַפְלְאָה always denotes detachment and separation; [here it means] that the matter is detached and hidden from you.   כִּי יִפָּלֵא: כָּל הַפְלָאָה לְשׁוֹן הַבְדָּלָה וּפְרִישָׁה, שֶׁהַדָּבָר נִבְדָּל וּמְכֻסֶּה מִמְּךָ:
between blood and blood: Between ritually unclean blood [of menstruation], and ritually clean blood. — [Niddah 19a] (See Rashi on Lev. 12:1-5.)   בֵּֽין־דָּם לְדָם: בֵּין דָּם טָמֵא לְדָם טָהוֹר (נדה י"ט):
between judgment and judgment: Between a judgment of innocent and a judgment of guilty.   בֵּֽין־דִּין לְדִין: בֵּין דִּין זַכַּאי לְדִין חַיָּב:
between lesion and lesion: Between a ritually unclean lesion, and a ritually clean lesion.   בֵּֽין־נֶגַע לָנֶגַע: בֵּין נֶגַע טָמֵא לְנֶגַע טָהוֹר:
words of dispute: whereby the Sages of the city [the judges] differ in their opinion on the matter, one declaring it impure, the other pure, one ruling guilty, the other innocent.   דִּבְרֵי רִיבֹת: שֶׁיִּהְיוּ חַכְמֵי הָעִיר חוֹלְקִים בַּדָּבָר, זֶה מְטַמֵּא וְזֶה מְטַהֵר, זֶה מְחַיֵּב וְזֶה מְזַכֶּה:
then you shall rise and go up: [This] teaches [us] that the Temple [the seat of the Sanhedrin, the Supreme Court] was on a higher elevation than all other places. — [Sifrei ; San. 87a]   וְקַמְתָּ וְעָלִיתָ: מְלַמֵּד שֶׁבֵּית הַמִּקְדָּשׁ גָּבוֹהַּ מִכָּל הַמְּקוֹמוֹת (ספרי; סנהדרין פ"ז):
9And you shall come to the Levitic kohanim and to the judge who will be in those days, and you shall inquire, and they will tell you the words of judgment.   טוּבָאתָ֗ אֶל־הַכֹּֽהֲנִים֙ הַֽלְוִיִּ֔ם וְאֶל־הַ֨שֹּׁפֵ֔ט אֲשֶׁ֥ר יִֽהְיֶ֖ה בַּיָּמִ֣ים הָהֵ֑ם וְדָֽרַשְׁתָּ֙ וְהִגִּ֣ידוּ לְךָ֔ אֵ֖ת דְּבַ֥ר הַמִּשְׁפָּֽט:
[And you shall come to] the Levitic kohanim: i.e., the kohanim, who are descended from the tribe of Levi.   הַכֹּֽהֲנִים הַֽלְוִיִּם: הַכֹּהֲנִים שֶׁיָּצְאוּ מִשֵּׁבֶט לֵוִי:
and to the judge who will be in those days: Although this judge may not be [of the same stature] as other judges who preceded him, you must listen to him, for you have only the judge [who lives] in your time. — [R.H. 25b]   וְאֶל־הַשֹּׁפֵט אֲשֶׁר יִֽהְיֶה בַּיָּמִים הָהֵם: וַאֲפִלּוּ אֵינוֹ כִּשְׁאָר שׁוֹפְטִים שֶׁהָיוּ לְפָנָיו, אַתָּה צָרִיךְ לִשְׁמֹעַ לוֹ – אֵין לְךָ אֶלָּא שׁוֹפֵט שֶׁבְּיָמֶיךָ (ראש השנה כ"ה):
10And you shall do according to the word they tell you, from the place the Lord will choose, and you shall observe to do according to all they instruct you.   יוְעָשִׂ֗יתָ עַל־פִּ֤י הַדָּבָר֙ אֲשֶׁ֣ר יַגִּ֣ידוּ לְךָ֔ מִן־הַמָּק֣וֹם הַה֔וּא אֲשֶׁ֖ר יִבְחַ֣ר יְהֹוָ֑ה וְשָֽׁמַרְתָּ֣ לַֽעֲשׂ֔וֹת כְּכֹ֖ל אֲשֶׁ֥ר יוֹרֽוּךָ:
11According to the law they instruct you and according to the judgment they say to you, you shall do; you shall not divert from the word they tell you, either right or left.   יאעַל־פִּ֨י הַתּוֹרָ֜ה אֲשֶׁ֣ר יוֹר֗וּךָ וְעַל־הַמִּשְׁפָּ֛ט אֲשֶׁר־יֹֽאמְר֥וּ לְךָ֖ תַּֽעֲשֶׂ֑ה לֹ֣א תָס֗וּר מִן־הַדָּבָ֛ר אֲשֶׁר־יַגִּ֥ידוּ לְךָ֖ יָמִ֥ין וּשְׂמֹֽאל:
either right or left,: Even if this judge tells you that right is left, and that left is right. How much more so, if he tells you that right is right, and left is left!- [Sifrei]   יָמִין וּשְׂמֹֽאל: אֲפִלּוּ אוֹמֵר לְךָ עַל יָמִין שֶׁהוּא שְׂמֹאל וְעַל שְׂמֹאל שֶׁהוּא יָמִין, וְכָל שֶׁכֵּן שֶׁאוֹמֵר לְךָ עַל יָמִין יָמִין וְעַל שְׂמֹאל שְׂמֹאל (ספרי):
12And the man who acts intentionally, not obeying the kohen who stands there to serve the Lord, your God, or to the judge that man shall die, and you shall abolish evil from Israel.   יבוְהָאִ֞ישׁ אֲשֶׁר־יַֽעֲשֶׂ֣ה בְזָד֗וֹן לְבִלְתִּ֨י שְׁמֹ֤עַ אֶל־הַכֹּהֵן֙ הָֽעֹמֵ֞ד לְשָׁ֤רֶת שָׁם֙ אֶת־יְהֹוָ֣ה אֱלֹהֶ֔יךָ א֖וֹ אֶל־הַשֹּׁפֵ֑ט וּמֵת֙ הָאִ֣ישׁ הַה֔וּא וּבִֽעַרְתָּ֥ הָרָ֖ע מִיִּשְׂרָאֵֽל:
13And all the people shall listen and fear, and they shall no longer act wantonly.   יגוְכָל־הָעָ֖ם יִשְׁמְע֣וּ וְיִרָ֑אוּ וְלֹ֥א יְזִיד֖וּן עֽוֹד:
And all the people shall listen: From here we derive [the ruling] that they postpone his execution [i.e., of the זְקַן מַמְרֵא, the rebellious sage] until the Festival [when all Israel appears in Jerusalem], and they execute him on the Festival. — [San. 89a]   וְכָל־הָעָם יִשְׁמְעוּ: מִכָּאן שֶׁמַּמְתִּינִין לוֹ עַד הָרֶגֶל וּמְמִיתִין אוֹתוֹ בָּרֶגֶל (סנהדרין פ"ט):