## Sanhedrin Daf 56a

###### Sanhedrin 56a:1
[Sanhedrin 56a:1](https://torahapp.org/share/book/Sanhedrin/r/56a:1)

בְּכׇל יוֹם דָּנִין אֶת הָעֵדִים בְּכִינּוּי, ״יַכֶּה יוֹסִי אֶת יוֹסִי״.

**William Davidson Edition - English:**
**On every day** of a blasphemer’s trial, when the judges **judge the witnesses,** i.e., interrogate the witnesses, they ask the witnesses to use **an appellation** for the name of God, so that they do not utter a curse of God’s name. Specifically, the witnesses would say: **Let Yosei smite Yosei,** as the name Yosei has four letters in Hebrew, as does the Tetragrammaton.


###### Sanhedrin 56a:2
[Sanhedrin 56a:2](https://torahapp.org/share/book/Sanhedrin/r/56a:2)

נִגְמַר הַדִּין, לֹא [הָיוּ] הוֹרְגִין בְּכִינּוּי, אֶלָּא מוֹצִיאִין כׇּל אָדָם לַחוּץ. שׁוֹאֲלִין אֶת הַגָּדוֹל שֶׁבֵּינֵיהֶן וְאוֹמֵר לוֹ: ״אֱמוֹר מַה שֶׁשָּׁמַעְתָּ בְּפֵירוּשׁ״. וְהוּא אוֹמֵר, וְהַדַּיָּינִין עוֹמְדִין עַל רַגְלֵיהֶן וְקוֹרְעִין, וְלֹא מְאַחִין.

**William Davidson Edition - English:**
When **the judgment is over,** and the court votes to deem the defendant guilty, **they do not sentence** him **to death based on** the testimony of the witnesses in which they used **an appellation** for the name of God, without having ever heard the exact wording of the curse. **Rather, they remove all** the **people** who are not required to be there from the court, so that the curse is not heard publicly, and the judges **interrogate the eldest of** the witnesses, **and say to him: Say what you heard explicitly. And he says** exactly what he heard. **And the judges stand on their feet and make a tear** in their garments, as an act of mourning for the desecration of the honor of God. **And they do not** ever fully **stitch** it back together again.


###### Sanhedrin 56a:3
[Sanhedrin 56a:3](https://torahapp.org/share/book/Sanhedrin/r/56a:3)

וְהַשֵּׁנִי אוֹמֵר: ״אַף אֲנִי כָּמוֹהוּ״, וְהַשְּׁלִישִׁי אוֹמֵר: ״אַף אֲנִי כָּמוֹהוּ״.

**William Davidson Edition - English:**
**And the second** witness **says: I too** heard **as he** did, but he does not repeat the curse explicitly. **And the third** witness, in the event that there is one, **says: I too** heard **as he** did. In this manner, the repetition of the invective sentence is limited to what is absolutely necessary.


###### Sanhedrin 56a:4
[Sanhedrin 56a:4](https://torahapp.org/share/book/Sanhedrin/r/56a:4)

**גְּמָ׳** תָּנָא: עַד שֶׁיְּבָרֵךְ שֵׁם בְּשֵׁם.

**William Davidson Edition - English:**
**GEMARA:** The Sage **taught** in a *baraita*: A blasphemer is not liable **unless he blesses,** a euphemism for curses, the **name** of God **with** the **name** of God, e.g., by saying: Let such and such a name strike such and such a name.


###### Sanhedrin 56a:5
[Sanhedrin 56a:5](https://torahapp.org/share/book/Sanhedrin/r/56a:5)

מְנָהָנֵי מִילֵּי? אָמַר שְׁמוּאֵל: דְּאָמַר קְרָא ״וְנוֹקֵב שֵׁם וְגוֹ׳ בְּנׇקְבוֹ שֵׁם יוּמָת״.

**William Davidson Edition - English:**
The Gemara asks: **From where is this matter** derived? **Shmuel says:** It is derived from that **which the verse states: “And he who blasphemes [*venokev*] the name** of the Lord shall be put to death; all the congregation shall stone him; the convert as well as the homeborn, **when he blasphemes [*benokvo*] the name, he shall be put to death”** (Leviticus 24:16). It is derived from the repetition of the phrase “blasphemes the name” that the reference is to cursing the name of God with the name of God.


###### Sanhedrin 56a:6
[Sanhedrin 56a:6](https://torahapp.org/share/book/Sanhedrin/r/56a:6)

מִמַּאי דְּהַאי ״נוֹקֵב״ לִישָּׁנָא דְּבָרוֹכֵי הוּא? דִּכְתִיב: ״מָה אֶקֹּב לֹא קַבֹּה אֵל״. וְאַזְהַרְתֵּיהּ מֵהָכָא: ״אֱלֹהִים לֹא תְּקַלֵּל״.

**William Davidson Edition - English:**
The Gemara asks: **From where** is it derived **that this** word ***nokev* is a term for blessing,** i.e., cursing? The Gemara answers that it is derived from the statement of Balaam, who was sent by Balak to curse the Jewish people: **“How shall I curse [*ekkov*] whom God has not cursed?”** (Numbers 23:8). **And** the **prohibition** against cursing God is derived **from here: “You shall not curse God”** (Exodus 22:27).


###### Sanhedrin 56a:7
[Sanhedrin 56a:7](https://torahapp.org/share/book/Sanhedrin/r/56a:7)

וְאֵימָא: מִיבְרַז הוּא, דִּכְתִיב ״וַיִּקֹּב חֹר בְּדַלְתּוֹ״, וְאַזְהַרְתֵּיהּ מֵהָכָא: ״וְאִבַּדְתֶּם אֶת שְׁמָם... לֹא תַעֲשׂוּן כֵּן לַה׳ אֱלֹהֵיכֶם״?

**William Davidson Edition - English:**
The Gemara asks: **But say** that perhaps the meaning of *nokev* **is** not cursing, but rather **making a hole, as it is written: “And made a hole [*vayyikkov*] in its lid”** (II Kings 12:10). According to this, the word *nokev* is referring to one who makes a hole and damages the written name of God. **And** the **prohibition** against doing so is derived **from here: “And you shall destroy their name** out of that place. **You shall not do so to the Lord your God”** (Deuteronomy 12:3–4).


###### Sanhedrin 56a:8
[Sanhedrin 56a:8](https://torahapp.org/share/book/Sanhedrin/r/56a:8)

בָּעֵינָא שֵׁם בְּשֵׁם, וְלֵיכָּא.

**William Davidson Edition - English:**
The Gemara answers: It is derived from the repetition of *nokev* that for one to be liable, it is **necessary** that his transgression involve the **name** of God **with** the **name** of God, **and** such a transgression is **not** possible if the reference is to making a hole.


###### Sanhedrin 56a:9
[Sanhedrin 56a:9](https://torahapp.org/share/book/Sanhedrin/r/56a:9)

וְאֵימָא דְּמַנַּח שְׁנֵי שֵׁמוֹת אַהֲדָדֵי, וּבָזַע לְהוּ? הַהוּא נוֹקֵב וְחוֹזֵר וְנוֹקֵב הוּא. וְאֵימָא דְּחָיֵיק שֵׁם אַפּוּמָּא דְסַכִּינָא, וּבָזַע בַּהּ? הַהוּא חוּרְפָּא דְסַכִּינָא הוּא דְּקָא בָזַע.

**William Davidson Edition - English:**
The Gemara challenges: **But say that** such a transgression is possible, as one can **place two** written **names** of God, **one on top of the other, and tear** through **them** at once. The Gemara explains: **That** would be defined as **making a hole and again making a hole,** not making a hole in one name by means of another name. The Gemara asks: **But say that** one can **etch** the **name** of God **on the point of a knife and cut** through another name **with it.** The Gemara answers: In **that** case, **it is the point of the knife that is cutting,** not the name of God.


###### Sanhedrin 56a:10
[Sanhedrin 56a:10](https://torahapp.org/share/book/Sanhedrin/r/56a:10)

אֵימָא: פָּרוֹשֵׁי שְׁמֵיהּ הוּא, דִּכְתִיב: ״וַיִּקַּח מֹשֶׁה וְאַהֲרֹן אֵת הָאֲנָשִׁים הָאֵלֶּה אֲשֶׁר נִקְּבוּ בְּשֵׁמוֹת״. וְאַזְהַרְתֵּיהּ מֵהָכָא: ״אֵת ה׳ אֱלֹהֶיךָ תִּירָא״.

**William Davidson Edition - English:**
The Gemara asks: **Say** that *nokev* means the **utterance of the** ineffable **name of** God. **As it is written: “And Moses and Aaron took these men that are pointed out [*nikkevu*] by name”** (Numbers 1:17). **And** the **prohibition** to do so is derived **from here: “You shall fear the Lord, your God”** (Deuteronomy 6:13).


###### Sanhedrin 56a:11
[Sanhedrin 56a:11](https://torahapp.org/share/book/Sanhedrin/r/56a:11)

חֲדָא, דְּבָעֵינָא שֵׁם בְּשֵׁם וְלֵיכָּא. וְעוֹד, הָוְיָא לֵיהּ אַזְהָרַת עֲשֵׂה, וְאַזְהָרַת עֲשֵׂה לָא שְׁמַהּ אַזְהָרָה.

**William Davidson Edition - English:**
The Gemara answers: **One** answer is **that** for one to be liable, it is **necessary** that his transgression involve the **name** of God **with** the **name** of God, **and** such a transgression is **not** possible if the reference is to uttering the ineffable name of God. **Furthermore,** the prohibition derived from the verse “You shall fear the Lord, your God” **is a prohibition** stated as **a positive mitzva, and a prohibition** stated as **a positive mitzva is not considered a prohibition.**


###### Sanhedrin 56a:12
[Sanhedrin 56a:12](https://torahapp.org/share/book/Sanhedrin/r/56a:12)

וְאִיבָּעֵית אֵימָא: אָמַר קְרָא ״וַיִּקֹּב... וַיְקַלֵּל״, לְמֵימְרָא דְּנוֹקֵב קְלָלָה הוּא.

**William Davidson Edition - English:**
The Gemara presents an alternative proof that *nokev* is referring to cursing: **And if you wish, say** instead that **the verse states: “And** the son of the Israelite woman **blasphemed [*vayyikkov*]** the name **and cursed”** (Leviticus 24:11). **That is to say that** the meaning of ***nokev* is** to **curse.**


###### Sanhedrin 56a:13
[Sanhedrin 56a:13](https://torahapp.org/share/book/Sanhedrin/r/56a:13)

וְדִילְמָא עַד דְּעָבֵד תַּרְוַיְיהוּ? לָא סָלְקָא דַּעְתָּךְ, דִּכְתִיב: ״הוֹצֵא אֶת הַמְקַלֵּל״, וְלָא כְּתִיב: ״הוֹצֵא אֶת הַנֹּקֵב וְהַמְקַלֵּל״. שְׁמַע מִינַּהּ חֲדָא הִיא.

**William Davidson Edition - English:**
The Gemara asks: **But perhaps** this verse does not prove that the meaning of *nokev* is to curse; rather, it indicates that one is not liable to be executed **unless he does both,** i.e., both *nokev* and cursing God? The Gemara answers: This shall **not enter your mind, as it is written: “Bring forth the one who cursed…**and stone him” (Leviticus 24:14), **and it is not written: Bring forth the *nokev* and one who cursed. Conclude from it** that **it is one** act and not two.


###### Sanhedrin 56a:14
[Sanhedrin 56a:14](https://torahapp.org/share/book/Sanhedrin/r/56a:14)

תָּנוּ רַבָּנַן: ״אִישׁ״ – מָה תַּלְמוּד לוֹמַר ״אִישׁ אִישׁ״? לְרַבּוֹת אֶת הַגּוֹיִם, שֶׁמּוּזְהָרִין עַל בִּרְכַּת הַשֵּׁם כְּיִשְׂרָאֵל. וְאֵינָן נֶהֱרָגִין אֶלָּא בְּסַיִיף, שֶׁכׇּל מִיתָה הָאֲמוּרָה בִּבְנֵי נֹחַ אֵינָהּ אֶלָּא בְּסַיִיף.

**William Davidson Edition - English:**
§ **The Sages taught** in a *baraita* with regard to the verse: “Anyone who curses his God shall bear his sin” (Leviticus 24:15), that the verse could have stated: **One [*ish*]** who curses his God. **Why** must **the verse state: “Anyone [*ish ish*]”?** It is **to include the gentiles, who are prohibited from blessing,** i.e., cursing, **the name** of God, just **like Jews** are. **And they are executed** for this transgression **by the sword alone, as all death** penalties **stated with regard to the descendants of Noah are by the sword alone.**


###### Sanhedrin 56a:15
[Sanhedrin 56a:15](https://torahapp.org/share/book/Sanhedrin/r/56a:15)

וְהָא מֵהָכָא נָפְקָא? מֵהָתָם נָפְקָא: ״ה׳״ – זוֹ בִּרְכַּת הַשֵּׁם.

**William Davidson Edition - English:**
The Gemara asks: **But is this** *halakha* **derived from here?** Rather, **it is derived from there:** “And the Lord God commanded the man” (Genesis 2:16), as is stated in a *baraita* that will soon be quoted at length: **“The Lord,” this** is referring to **the blessing,** i.e., cursing, **of the name** of God. This verse concerns Adam, the first man, and is therefore binding on all of humanity.


###### Sanhedrin 56a:16
[Sanhedrin 56a:16](https://torahapp.org/share/book/Sanhedrin/r/56a:16)

אָמַר רַבִּי יִצְחָק נַפָּחָא: לֹא נִצְרְכָא אֶלָּא לְרַבּוֹת אֶת הַכִּינּוּיִין, וְאַלִּיבָּא דְּרַבִּי מֵאִיר.

**William Davidson Edition - English:**
**Rav Yitzḥak Nappaḥa says:** The verse “anyone who curses his God” **is necessary only to include** gentiles who curse God using **the appellations** for the name of God, rather than mentioning the ineffable name, **and** this is **in accordance with** the opinion **of Rabbi Meir.**


###### Sanhedrin 56a:17
[Sanhedrin 56a:17](https://torahapp.org/share/book/Sanhedrin/r/56a:17)

דְּתַנְיָא: ״אִישׁ אִישׁ כִּי יְקַלֵּל אֱלֹהָיו וְנָשָׂא חֶטְאוֹ״ – מָה תַּלְמוּד לוֹמַר? וַהֲלֹא כְּבָר נֶאֱמַר: ״וְנֹקֵב שֵׁם ה׳ מוֹת יוּמָת״! לְפִי שֶׁנֶּאֱמַר ״וְנֹקֵב שֵׁם מוֹת יוּמָת״, יָכוֹל לֹא יְהֵא חַיָּיב אֶלָּא עַל שֵׁם הַמְיוּחָד בִּלְבַד? מִנַּיִין לְרַבּוֹת כָּל הַכִּינּוּיִין? תַּלְמוּד לוֹמַר: ״אִישׁ כִּי יְקַלֵּל אֱלֹהָיו״ – מִכׇּל מָקוֹם. דִּבְרֵי רַבִּי מֵאִיר.

**William Davidson Edition - English:**
**As it is taught** in a *baraita*: **Why** must **the verse state: “Anyone who curses his God shall bear his sin”? But isn’t it already stated: “And he who blasphemes the name of the Lord shall be put to death”** (Leviticus 24:16)? Rather, **since it is stated: “And he who blasphemes the name** of the Lord **shall be put to death,”** one **might** have thought that one **will be liable only for** cursing **the ineffable name** of God. **From where** is it derived that the verse **includes** one who curses **any of the appellations** as well? **The verse states: “Anyone who curses his God,”** to indicate that one is liable to be executed **in any case.** This is **the statement of Rabbi Meir.**


###### Sanhedrin 56a:18
[Sanhedrin 56a:18](https://torahapp.org/share/book/Sanhedrin/r/56a:18)

וַחֲכָמִים אוֹמְרִים: עַל שֵׁם הַמְיוּחָד בְּמִיתָה, וְעַל הַכִּינּוּיִין בְּאַזְהָרָה.

**William Davidson Edition - English:**
**And the Rabbis say: For** cursing **the ineffable name** of God, one is punished **by death, and for** cursing **the appellations,** one is liable to receive lashes **for** violating **a prohibition.**


###### Sanhedrin 56a:19
[Sanhedrin 56a:19](https://torahapp.org/share/book/Sanhedrin/r/56a:19)

וּפְלִיגָא דְּרַבִּי מְיָישָׁא, דְּאָמַר רַבִּי מְיָישָׁא: בֶּן נֹחַ שֶׁבֵּירַךְ אֶת הַשֵּׁם בְּכִינּוּי, לְרַבָּנַן חַיָּיב.

**William Davidson Edition - English:**
The Gemara comments: **And** Rav Yitzḥak Nappaḥa, who holds that according to the Rabbis, gentiles are not liable for cursing appellations for the name of God, **disagrees with** the opinion of **Rav Meyasha. As Rav Meyasha says: A descendant of Noah who blessed God by** one of the **appellations is liable** to be executed even **according to** the opinion of **the Rabbis.**


###### Sanhedrin 56a:20
[Sanhedrin 56a:20](https://torahapp.org/share/book/Sanhedrin/r/56a:20)

מַאי טַעְמָא? דְּאָמַר קְרָא: ״כַּגֵּר כָּאֶזְרָח״. גֵּר וְאֶזְרָח הוּא דְּבָעֵינַן ״בְּנׇקְבוֹ שֵׁם״, אֲבָל גּוֹי – אֲפִילּוּ בְּכִינּוּי.

**William Davidson Edition - English:**
**What is the reason?** It is **because the verse states: “The convert as well as the homeborn,** when he blasphemes the name, he shall be put to death” (Leviticus 24:16), from which it is derived that **it is** only in the case of **a convert or a homeborn** Jew **that we require** the condition: **“When he blasphemes the name,”** i.e., he is liable to be executed only if he curses the ineffable name. **But a gentile** is liable to be executed **even due to** merely cursing **an appellation.**


###### Sanhedrin 56a:21
[Sanhedrin 56a:21](https://torahapp.org/share/book/Sanhedrin/r/56a:21)

וְרַבִּי מֵאִיר, הַאי ״כַּגֵּר כָּאֶזְרָח״ מַאי עָבֵיד לֵיהּ? גֵּר וְאֶזְרָח בִּסְקִילָה, אֲבָל גּוֹי בְּסַיִיף. סָלְקָא דַּעְתָּךְ אָמֵינָא: הוֹאִיל וְאִיתְרַבּוֹ, אִיתְרַבּוֹ – קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
The Gemara asks: **And what does Rabbi Meir do with this** part of the verse: **“The convert as well as the homeborn”?** What does he derive from it? The Gemara answers: Rabbi Meir derives that **a convert or a homeborn** Jew is liable to be executed **by stoning** for this transgression, **but a gentile** is executed **by the sword.** This exclusion is necessary as otherwise it might **enter your mind to say** that **since** gentiles **are included** in the *halakhot* of this verse, **they are included** in all the *halakhot* of blasphemy. Therefore the verse **teaches us** that they are not stoned.


###### Sanhedrin 56a:22
[Sanhedrin 56a:22](https://torahapp.org/share/book/Sanhedrin/r/56a:22)

וְרַבִּי יִצְחָק נַפָּחָא, אַלִּיבָּא דְּרַבָּנַן, הַאי ״כַּגֵּר כָּאֶזְרָח״ מַאי עָבֵיד לֵיהּ? גֵּר וְאֶזְרָח הוּא דְּבָעֵינַן שֵׁם בְּשֵׁם, אֲבָל גּוֹי לָא בָּעֵינַן שֵׁם בְּשֵׁם.

**William Davidson Edition - English:**
The Gemara asks: **And what does Rav Yitzḥak Nappaḥa do with this** part of the verse: **“The convert as well as the homeborn,” according to** the opinion **of the Rabbis,** since Rav Yitzḥak Nappaḥa holds that the Rabbis do not deem either a Jew or a gentile liable for cursing an appellation of God’s name? The Gemara answers: He derives that **it is** specifically with regard to **a convert and a homeborn** Jew **that we require** the condition that he curse **a name** of God **by a name** of God; **but** with regard to **a gentile, we do not require** that he curse **a name** of God **by a name** of God in order for him to be liable.


###### Sanhedrin 56a:23
[Sanhedrin 56a:23](https://torahapp.org/share/book/Sanhedrin/r/56a:23)

״אִישׁ אִישׁ״ – לְמָה לִי? דִּיבְּרָה תוֹרָה כִלְשׁוֹן בְּנֵי אָדָם.

**William Davidson Edition - English:**
The Gemara asks: **Why do I** need the inclusive term **“anyone** who curses his God,” according to the opinions that do not derive from it that a gentile is liable for cursing an appellation of God’s name? The Gemara answers: No *halakha* is derived from it; it is not a superfluous term, as **the Torah spoke in the language of people.**


###### Sanhedrin 56a:24
[Sanhedrin 56a:24](https://torahapp.org/share/book/Sanhedrin/r/56a:24)

תָּנוּ רַבָּנַן: שֶׁבַע מִצְוֹת נִצְטַוּוּ בְּנֵי נֹחַ – דִּינִין, וּבִרְכַּת הַשֵּׁם, עֲבוֹדָה זָרָה, גִּילּוּי עֲרָיוֹת, וּשְׁפִיכוּת דָּמִים, וְגָזֵל, וְאֵבֶר מִן הַחַי.

**William Davidson Edition - English:**
§ Since the *halakhot* of the descendants of Noah have been mentioned, a full discussion of the Noahide mitzvot is presented. **The Sages taught** in a *baraita*: **The descendants of Noah,** i.e., all of humanity, **were commanded** to observe **seven mitzvot:** The mitzva of establishing courts of **judgment; and** the prohibition against **blessing,** i.e., cursing, **the name** of God; and the prohibition of **idol worship;** and the prohibition against **forbidden sexual relations; and** the prohibition of **bloodshed; and** the prohibition of **robbery; and** the prohibition against eating **a limb from a living** animal.