Levítico 24:15 Referencias del Talmud: Jerusalem Talmud Sanhedrin, Jerusalem Talmud Shevuot, Chagigah & Sanhedrin

HALAKHAH: “The blasphemer is not liable,” etc. ²¹²The parallel in the Babli is 56a. From where a warning for the blasphemer? You shall not curse God²¹³Ex. 22:27. Since El means “power”, Elohim as a plural of majesty means “superior power”; in this case “supreme power” in contrast to elohim aḥerim which are not other gods” but “other powers”, such as the rain worshipped by Semites as Baal and by the Greeks as Zeus.. Extirpation from where? Anybody who curses his God shall bear his sin²¹⁴Lev. 24:15. In Num. 9:13, referring to the Second Passover, it is spelled out that “carrying one’s sin” is equivalent to “being subject to extirpation” [Sifra Emor Pereq19(6), in the name of R. Jehudah.]. Punishment from where? He who curses the Name of the Eternal shall be put to death²¹⁵Lev. 24:16.. But according to Rebbi Ismael, since Rebbi Ismael said that the verse refers to judges²¹⁶He reads Ex. 22:27 as referring to judges, who are called elohim in Ex. 22:7, Ps. 82:1. Babli 66a, Mekhilta dR. IsmaelMišpatim 19 (p. 317). The previous argument is R. Aqiba’s.? If he is warned about judges, then so much more about [divine] substitute names²¹⁷Any reference to the Deity other than the Tetragrammaton, the Unique name. Babli 56a, Mekhilta dR. Simeon ben Iohai p. 213. The argument seems to contradict the principle that “one may not punish on the basis of a logical argument” (cf. Halakhah 7:1 Note 9). But since the argument refers only to warning and Heavenly retribution, not to penalties imposed by the court, there is no contradiction.. If he is subject to extirpation for substitute names, so much more for the Unique Name. Some Tannaïm state: for substitute names warning and extirpation, for the Unique Name the death penalty. Some Tannaïm state: for substitute names warning, for the Unique Name the death penalty or extirpation²¹⁸Sifra Emor Pereq 19(5), opinion of the rabbis opposing Rebbi Meïr who equates the Unique Name and its substitute names.. He who says, for substitute names warning and extirpation, you shall not curse God and anybody who curses his God shall bear his sin by extirpation; for the Unique Name the death penalty, he who curses the Name of the Eternal shall be put to death. He who says, for substitute names warning, you shall not curse God, for the Unique Name the death penalty or extirpation, he who curses the Name of the Eternal shall be put to death; anybody who curses his God shall bear his sin²¹⁹The same group of verses can lead to two different conclusions without possibility of deciding between them., etc.

MISHNAH: “I put an oath upon you, I command you, I bind you,” these are liable¹⁰⁶These are valid versions of a summons to testify.. “By Heaven and Earth,” they are not liable¹⁰⁷“Heaven” is not a sobriquet of God’s Name.. “By א-ד, by י-ה, by the Almighty, by Sabaoth, by the Gracious and Merciful, by the Forbearing and Most Benevolent,” and all substitute names¹⁰⁸א-ד stands for Adonay, י-ה for YHWH. A substitute name is any translation of any Name of Attribute of God in any vernacular., they are liable. One who curses by any of these is liable, the words of Rebbi Meїr; but the Sages declare him not liable¹⁰⁹The crime of blasphemy (Lev. 24:15) refers only to blaspheming the Name (Sanhedrin 7:14).. One who curses his father or mother by any of these is liable, the words of Rebbi Meїr; but the Sages declare him not liable¹¹⁰The same holds for cursing father and mother (Ex. 21:17).. One who curses himself or another person by any of these violates a prohibition¹¹¹Lev. 19:14; Sifra Qedošim Parashah 2(13).. “May God punish you, so may God punish you,” this is the imprecation mentioned in the Torah. “May He not punish you, may He bless you, may He do well with you,” Rebbi Meїr declares liable¹¹²If the claimant says “may He not punish you if you come to testify”, or “may He bless you if you come to testify”, for R. Meїr this implies the opposite, i. e., “may he punish you if you do not come to testify” etc. but Rebbi Jehudah declares not liable¹¹³For R. Jehudah, what has been said explicitly is the only thing that counts.
The Mishnah versions in the Babli and in the independent Mishnah mss. all read “but the Sages declare not liable.” It is clear from the Halakhah that this also was the reading in the Yerushalmi underlying the Halakhah since it was necessary to state that the Mishnah represents R. Jehudah’s opinion..

Really now [that "man man" means you can't teach in front of at least two]? But it is written "each man [lit. man man] that curses his God," (Leviticus 20:9) "each man [lit. man man] that gives of his offspring unto Molech," so too [should not be discussed]!