Even in taking testimony during the trial of a blasphemer, the witnesses who heard the blasphemy were not permitted to repeat the very words, but an arbitrary phrase was adopted to indicate the blasphemy. Thus, R. Joshua ben Karhah said: "Throughout the examination of the witnesses, 'Yose' should be used, and they should say, 'Yose shall strike Yose,' to indicate the blasphemy".<ref>Mishnah Sanh. ib.</ref> At the conclusion of the trial sentence of death could not be passed by such testimony only, and it thus became necessary for one of the witnesses to use once the very words which they had heard. The court directed all persons not immediately concerned in the trial to be removed, and the chief witness was then addressed thus: "State literally what you heard" - and when he repeated the blasphemous words the judges stooi up and rent their garments, that being the common sign of mourning. And the rents were not sewed up again, indicating the profound degree of the mourning. After the first witness had thus testified, the second and the following witnesses were not called on to repeat the identical words; but were obliged to say, "I also heard it thus".<ref>Mishnah Sanh. ib.</ref>

The text of the law in Leviticus provides that the stranger, as well as the native born, is liable to punishment for blasphemy. Talmudic tradition states that blasphemy was one of the seven crimes prohibited to the Noahides<ref>Sanh. 56a</ref>, i.e., according to [[natural law]]...

The Talmud bases the custom of rending the garments in such cases upon the Biblical precedent in 11 Kings xviii. 37, where Eliakim and others rent their garments when they heard the blasphemy of Rab-shakeh: and in order to bring this view into harmony with the practise requiring the rending of garments only on hearing a blasphemy by a Jew, the Talmud states that Rab-shakeh was an apostate Jew.<ref>Sanh. 60a</ref>

6. Striving to go beyond, the letter of the law has no limit, for the commandments of G-d are as deep as the ocean and as wide as the sky.<ref>Job 11:9</ref> Since everything in creation reflects the hand of the Creator, a truly pious person withholds himself from speaking negatively against anything. There are times, however, when it is appropriate and even mandatory to speak out against someone. For instance, when someone is engaged in wicked pursuits and it appears that others will follow his lead, then it becomes a great kindness and even an obligation to speak in condemnation of the transgressor.<ref>Horev, Rabbi S. R. Hirsch, chapter 90, notes 582‑584</ref> But in the main, gossip, calumny, and tale‑bearing, even when the statements are true, will stand in the way of the individual's spiritual and moral growth.m<ref>Ibid., chapter 53, notes 386‑392</ref>

==Rabbi Yoel Schwartz (Jerusalem Court for Bnei Noah)==

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1. The prohibition against cursing G-d by His name or by any other substitute for His name.

2. The prohibition against denouncing G-d or his Torah;

3. The prohibition against asking philosophical questions about what occurred before the creation of the world.

We should only contemplate what has occurred since the creation (and not before). This is so that we can try to realize and grasp the greatness of the one true G-d as we have already previously mentioned;

4. It is prohibited to interbreed animals or plants that are not of the same species.

5. It is prohibited to take on or initiate a new religion. But Noahides, fulfilling the seven commandments (mitzvot), are not taking on a new religion since these seven commandments are mentioned in the Torah. Noahides may perform commandments that were given specifically to the Jews in the hope that they will be rewarded for them, provided that they don’t consider these actions obligatory. It is also important to note that according to some opinions there are some commandments that Noahides should not fulfill because they are connected with holiness and given specifically to Israel. These are the commandments of Tefillin and mezuzah. All agree that the child of Noah should not observe the seventh day of the week, Saturday, as Shabbat, as given to Israel as a day of rest, but it is appropriate for him to inculcate the message of the Shabbat, as will be explained further on. It is important to study the laws of the Torah that apply to Noahides. However they are prohibited from studying those parts of the Torah that don’t apply to them. This refers mainly to the oral law (Talmud, Rambam etc.) but also when reading the Bible it is better to skip those laws that don’t apply to them.<ref>[http://www.jewishanswers.org/ask-the-rabbi-1806/seven-noahide-laws/ Noahide Commandments by Rabbi Yoel Schwartz, Translated by Yitzhak A. Oked Sechter, Reviewed and corrected by Yechiel Sitzman in consultation with Rabbi Yoel Schwartz]</ref>

==Blasphemy in Noahide Law==

==References==

[[Category:Jerusalem Court for Bnei Noah]]

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