Halakhah su Levitico 24:16

To not curse the judge: To not curse the judges, as it is stated (Exodus 22:27), "Lords (elohim) shall you not curse." And the understanding of elohim [here] is judges, as [in] (Exodus 22:8), "that the elohim deem guilty." And the verse [chose] this expression [which can also mean, God], so that another negative commandment would be included in this negative commandment, and that is the negative commandment of 'blessing' God. As they, may there memory be blessed, said in the Mekhilta and the Sifri, "The warning for 'blessing God' is from that it is written, 'Elohim shall you not curse.'" And that which is written in another place, "And the one that blasphemes the name of the Lord will surely die" (Leviticus 24:16), is [the mention of] its punishment. But the warning (prohibition) is from here. As mention of the punishment of a commandment without its warning is not sufficient for us. And this is what our Rabbis, may their memory be blessed, always said (Sanhedrin 54a), "We have heard the punishment, from where is the warning?" And the matter is because of this: That if the prevention of God did not come to us in the matter, but it would [only] state, "One who does thing x will be punished with this," it would be implied that there is permission to transgress the commandment in the hand of anyone who is willing to take the punishment and is not concerned with his pain, and that he will not go against the will of God and His commandment with this. And [so] the matter of the commandment will turn into a type of give and take, meaning to say that one who wants to do thing x, can give such and such and do it, or bare his shoulder to suffer such and do it. And the intention of the commandments is not like this, but rather that God prevented us from things for our [own] good, and informed us in some of them of the punishment that comes to us immediately, besides transgressing His will, which is weightier than anything. And this is [the meaning] of that which they, may their memory be blessed, said in every place (Yoma 81a), "He did not punish, unless He warned," meaning to say, God did not inform of the punishment that comes for a sin, unless He first informed us that His will is that we do not do that thing for which the punishment is coming.

The commandment of fearing God: That the fear of God, may He be blessed, should always be on our faces, that we not sin; meaning to say that we fear with a fear of His punishment and that our hearts not be without fear of Him, the whole day. And about this is it stated (Deuteronomy 10:13), "The Lord, your God, you shall fear." And the proof that this is a positive commandment from the tally of the six hundred and thirteen commandments that we were commanded is that which they said in Sanhedrin 56a by way of the debate about the understanding of "And he who blasphemes the name of the Lord, etc." (Leviticus 24:16): "I will say [that it is] to express, [like that] which is written (Numbers 1:17), 'And Moshe and Aharon took these men that are expressed by name'; and its prohibition is from 'The Lord, your God shall you fear.'" It means to say by way of the debate that maybe we should explain "blaspheme" (nokev), as the expression of [God's] name, alone, without him 'blessing' [it]; and the sin that there would be in this is because he loses the fear - as it is from the fear of God not to mention His name in vain. And they answered there, that one should not say like this, as there are two answers to the thing, "One is that it is necessary that [it involve] the name of God with the name of God, and there is not [this in such a case]" - meaning to say that he must 'bless' the Name with the Name, as in, "Yose should strike Yose!" "And also it is a [prohibition] of a positive commandment, and a [prohibition] of a positive commandment [is not called] a prohibition" - meaning to say that the verse of "The Lord, your God shall you fear" is a positive commandment.