One thing that I am puzzled by is the fact that the Torah lists four crimes whose death penalty is to be publicized so that the "people will hear and be afraid" and will learn a lesson not to commit a sin in the future. Why are these four crimes singled out? Why aren't all punishment publicized for its educational and social value?
Rambam(Hilchos Mamrim 3:8):How is a rebellious elder dealt with? …[once he is convicted] he is not to be executed by the beis din of his city or the Sanhedrin which is located outside of Jerusalem. Rather he is to be taken to the Sanhedrin in Jerusalem. There is to be imprisoned until one of the 3 pilgrimage festivals as it says that “all of the Jewish nation shall hear about it and be fearful. This implies that the execution required public announcement. In fact there are four executions which require public announcement – a rebellious elder, those who false testimony to try to cause e someone executed, a missionary, and a rebellious son (ben sorer u’morah) That is because the Torah says about all of them, “So that the people will hear and be afraid.
Ramban(Devarim 21:18): Concerning a ben sorer u’morah -…In general he is not executed because of a sin he has done but rather because of the sin he will do (Sanhedrin 71a). This is why the verse says “And all of Israel shall hear and fear” because he isn’t executed because of the greatness of his sin but rather to provide a lesson for the masses and so that he won’t be a stumbling block for others. And so it is the manner of the Torah verse when it warns about the death penalty that it is a deterrent to help others. Thus it is mentioned here regarding a rebellious elder (Devarim 17:13) since there is nothing deserving capital punishment in his teaching a minority view of halacha. His severe punishment is only to remove a dispute over the Torah as I explained in verse 11. This is also true concerning false witnesses (Devarim 19:20) who are given capital punishment only for trying to have another executed and not if they succeeded. This is also true of a missionary (Devarim 13:12) since he is executed only for saying things - even if those he spoke to did not actually worship idols or did not listen to him. In fact his execution is to provide a lesson for the rest of society. Thus it is with this mitzva that it is an innovation and a derivation of the basic mitzva of honoring (Shemos 20:12) and fearing parents (Vayikra 10:3).
Rambam(Hilchos Mamrim 3:8):How is a rebellious elder dealt with? …[once he is convicted] he is not to be executed by the beis din of his city or the Sanhedrin which is located outside of Jerusalem. Rather he is to be taken to the Sanhedrin in Jerusalem. There is to be imprisoned until one of the 3 pilgrimage festivals as it says that “all of the Jewish nation shall hear about it and be fearful. This implies that the execution required public announcement. In fact there are four executions which require public announcement – a rebellious elder, those who false testimony to try to cause e someone executed, a missionary, and a rebellious son (ben sorer u’morah) That is because the Torah says about all of them, “So that the people will hear and be afraid.
Ramban(Devarim 21:18): Concerning a ben sorer u’morah -…In general he is not executed because of a sin he has done but rather because of the sin he will do (Sanhedrin 71a). This is why the verse says “And all of Israel shall hear and fear” because he isn’t executed because of the greatness of his sin but rather to provide a lesson for the masses and so that he won’t be a stumbling block for others. And so it is the manner of the Torah verse when it warns about the death penalty that it is a deterrent to help others. Thus it is mentioned here regarding a rebellious elder (Devarim 17:13) since there is nothing deserving capital punishment in his teaching a minority view of halacha. His severe punishment is only to remove a dispute over the Torah as I explained in verse 11. This is also true concerning false witnesses (Devarim 19:20) who are given capital punishment only for trying to have another executed and not if they succeeded. This is also true of a missionary (Devarim 13:12) since he is executed only for saying things - even if those he spoke to did not actually worship idols or did not listen to him. In fact his execution is to provide a lesson for the rest of society. Thus it is with this mitzva that it is an innovation and a derivation of the basic mitzva of honoring (Shemos 20:12) and fearing parents (Vayikra 10:3).