ויקרא, פרק כ״ד, פסוק ט״ז

Invoking God's name carries the profound power that sustains the world. Turning it into a tool of disgrace strikes at the very foundations of reality, much like taking a human life. Therefore, the act of blasphemy carries the most severe, public, and absolute punishment, applied equally across all layers of society.

The primary approach among commentators is that the crime of blasphemy involves two complementary elements: issuing a curse, and explicitly pronouncing the divine name [רש״י, מזרחי, תורה תמימה, דעת זקנים ועוד]. A person is only liable for the death penalty if they explicitly pronounce and curse the unique, ineffable name of God using the name of God itself [רש״י, אבן עזרא, תורה תמימה, העמק דבר]. If someone uses substitute titles or attributes of honor, they do not face execution, because the ultimate affront to heavenly honor occurs only when the explicit name is violated. However, there is a discussion regarding whether this strict prohibition is limited exclusively to the primary name of God or if it also includes the name denoting His lordship [משכיל לדוד, העמק דבר]. This requirement of explicitly pronouncing the divine name also shapes the laws of honoring one's parents; a person who curses their mother or father is only subject to the death penalty if they do so using God's explicit name [תורה תמימה, מלבי״ם, אדרת אליהו].

The execution is carried out through stoning, but the process is deeply visceral. The community does not merely throw stones at the offender; the action is directed intensely into his very being. This expresses the deep animosity, vengeance, and revulsion the community feels toward the blasphemer [תורה תמימה, מלבי״ם, אדרת אליהו]. A distinction is made between the mere act of throwing stones or pushing someone from a height, and the physical crushing of the body. The punishment is enacted directly upon and within the physical body, leading to its complete destruction [רש ר הירש, הכתב והקבלה]. While the entire congregation is commanded to participate, the primary approach is that not every individual literally throws a stone. Rather, the entire community participates conceptually in God's vengeance [תורה תמימה]. Another perspective suggests that the congregation specifically refers to the distinguished leaders and judges who oversee the execution [אבן עזרא].

This law bridges the gap between the convert and the native-born citizen, extending equally to women [תורה תמימה, מלבי״ם]. The convert is mentioned first for historical reasons: the individual whose actions originally triggered this legislation was the son of an Egyptian, considered a convert [חזקוני]. Despite his marginalized status, the punishment is not mitigated, as an affront to God's name is equally devastating regardless of the offender's social standing [ספורנו, העמק דבר]. However, a legal distinction exists regarding non-Jews. While Israelites and converts are only liable for the death penalty if they curse the explicit name, a non-Jew faces the same consequence even if they blaspheme using a substitute title for God [תורה תמימה, אדרת אליהו].

The placement of this law immediately before the laws concerning murder carries profound significance. Striking a fellow human being and damaging the divine image within them is considered tantamount to striking at the Divine Presence itself [רבנו בחיי, צאינה וראינה, קיצור בעל הטורים]. Both human life and the name of God serve as the foundational pillars that uphold the world, and harming either brings about a loss of existence [העמק דבר]. Ultimately, the tragedy of the blasphemer is magnified by the fact that they are cursing the very same divine name they heard revealed at Mount Sinai [קיצור בעל הטורים].