בני בליעל בנים שפרקו עול שמים מצואריהם מקרבך ולא מן הספר יושבי עירם ולא יושבי עיר אחרת לאמר שצריכין עדים והתראה לכל אחד ואחד
ALLOWED TO ROT; AND THE SECOND TITHE<span class="x" onmousemove="('comment',' This is discussed in the Gemara.
');"><sup>28</sup></span> AND THE SACRED WRITINGS HIDDEN.<span class="x" onmousemove="('comment',' I.e., buried, which is the meaning of [H] when used in connection with sacred objects no longer fit for use; v. Meg. 26b on the hiding of a Scroll of the Torah which has mouldered away. It is insufficient merely to put away these objects, viz., the sacred writings and the second tithe, and let them rot (as in the case of terumah), because being available to all, they would probably, in a moment of forgetfulness, be put to some use; whereas terumah was eaten only by the priests, who were very observant. (Tosefoth Yomtob a.l.) S. Krauss in Sanh.-Mak. a.l. remarks that [H] is a general term for withdrawing a Scroll from its public use in the synagogue, and presumably he understands it in the same light here. This meaning, however, is quite unsuited to the context (which deals with the method of destruction to be applied to holy things, which, though not to be burnt, are nevertheless to be disposed of, as is seen in the case of terumah and holy objects), particularly as the word is here applied to both the sacred Writings and the second tithe, and in the case of the latter this interpretation is obviously impossible.
');"><sup>29</sup></span>
Sefer HaChinukh
From the laws of the commandment is that which they, may their memory be blessed, said (Sanhedrin 111b) that the city does not become an enticed city - meaning, to judge them with the law of an enticed city, the people of which are killed with the sword and their property is burned with the city - until its enticers are two, or more than two, as it is stated (Deuteronomy 13:14), "Wanton men came out, etc."; and that its enticers are from that tribe and from that city, as it is stated, "from among you, and entice you"; and until they entice its majority, and that the enticed be from one hundred up to the majority of the tribe. But if the majority of a tribe is enticed, they are not judged by the law of the enticed city, but rather as individuals who are stoned and their property is for their heirs, as it is stated, "the residents of the city" - and not a small village and not a large [metropolis], and less than a hundred is a small village, and the majority of a tribe is a large [metropolis]. And the law that a city of refuge and so [too,] Jerusalem cannot be made an enticed city, and so [too,] a city that is on the border cannot be made an enticed city; the law of how we make it into an enticed city, and the warning that we send to it through two Torah scholars; that which they said concerning its plaza; that which they said about the properties of the righteous within it who were not enticed with it; the law of consecrated things within it; the law of the fruit of palm trees within it; the law of the properties of the people of another city that are within it or the properties of the people of the enticed city in another place; and the rest of its details are [all] in Tractate Sanhedrin (Chapter 11).
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