:A Noahite who blasphemes the name is culpable, regardless of whether he blasphemes the Tetragrammaton or any alternate name in any language; but this is not so for the Israelite.

~~In an attempt at making this distinction comprehensible, Elie Benamozegh writes~~Rabbi Aaron Lichtenstein says the most significant difference between Blasphemy under Noahism and Blasphemy for Jews rests with quite another contrast:Blasphemy as a division of the Noahide code represents a whole array of concepts and directives which are not intrinsic to Blasphemy under Israelite law. Contributing to such a view are the words of Reuben Margolioth (see below)

~~:From the universal~~ Based on this view of primitive monotheism that Judaism holds, we know that it was the different appellations of the unique G-d which engendered the different religions. Little by little, the variety and multiplicity of divine names caused men to believe that these words - which originally expressed but differing attributes of the single G-d - represented each a distinct, independent personage, as happened later in Christianity when the councils defined the Trinity. The Jewish doctrine, while proclaiming all these transcriptions of G-d's name legitimate, returns humanity to its beginnings; beneath the divers religions, which it respects but among which it sustains so much antagonism, it reclaims the fundamental unity. And nothing is more characteristic in this regard than the law on blasphemy, which forbids the Gentile to blaspheme not only the names of the G-d of Israel but also the names of the many pagan divinities, from which names Judaism teaches its faithful to find fragments of & divine truth.<ref>Benamozegh, Israel et L'Hurnanite, page 684</reF> It is difficult to judge Benamozegh's explanation, because he neglects to document or to fully substantiate his idea. A simpler and more direct approach to the distinction would be the following: One may assume that prior to the exile, and even after, every Israelite had an acquaintance of sorts with Hebrew, and that at the very least he knew the Tetragrammaton, G-d's proper name. As a result, any blasphemous pronouncement directed at one of the alternate names might indicate some reservation or hesitancy. Such a hint of restraint accruing to the Israelite could be technically sufficient to protect him from culpability. The Noahite, however, generally would not be expected to be very familiar with Hebrew or the Tetragrammaton. Consequently, a blasphemy involving any popular name of G-d would yield no evidence of reservations in the vehemence of such a declaration by a Noahite, and he would be subject to penalty. ~~Based on the findings below on~~ Blasphemy, the following imperatives can be added to the list of those having Noahide application:

1. "...to acknowledge the existence of G-d." Positive 1.

8. "...against blaspheming." Negative 60.

===Rabbi Elijah Benamozegh===

Rabbi Aaron Lichtenstein says that nn an attempt at making this distinction comprehensible, Elie Benamozegh writes:

:From the universal view of primitive monotheism that Judaism holds, we know that it was the different appellations of the unique G-d which engendered the different religions. Little by little, the variety and multiplicity of divine names caused men to believe that these words - which originally expressed but differing attributes of the single G-d - represented each a distinct, independent personage, as happened later in Christianity when the councils defined the Trinity. The Jewish doctrine, while proclaiming all these transcriptions of G-d's name legitimate, returns humanity to its beginnings; beneath the divers religions, which it respects but among which it sustains so much antagonism, it reclaims the fundamental unity. And nothing is more characteristic in this regard than the law on blasphemy, which forbids the Gentile to blaspheme not only the names of the G-d of Israel but also the names of the many pagan divinities, from which names Judaism teaches its faithful to find fragments of & divine truth.<ref>Benamozegh, Israel et L'Hurnanite, page 684</reF>

It is difficult to judge Benamozegh's explanation, because he neglects to document or to fully substantiate his idea. A simpler and more direct approach to the distinction would be the following: One may assume that prior to the exile, and even after, every Israelite had an acquaintance of sorts with Hebrew, and that at the very least he knew the Tetragrammaton, G-d's proper name. As a result, any blasphemous pronouncement directed at one of the alternate names might indicate some reservation or hesitancy. Such a hint of restraint accruing to the Israelite could be technically sufficient to protect him from culpability. The Noahite, however, generally would not be expected to be very familiar with Hebrew or the Tetragrammaton. Consequently, a blasphemy involving any popular name of G-d would yield no evidence of reservations in the vehemence of such a declaration by a Noahite, and he would be subject to penalty.

===Rabbi Reuben Margolioth===

Rabbi Aaron Lichtenstein says the most significant difference between Blasphemy ~~cinder~~ under Noahism and Blasphemy for Jews rests with quite another contrast: Blasphemy as a division of the Noahide code represents a whole array of concepts and directives which are not intrinsic to Blasphemy under Israelite law. Contributing to such a view are the words of Reuben Margolioth:

:"Justice, Blasphemy, Idolatry…" It is astonishing that there is no mention here of that principal principle, the most fundamental of fundamentals: the belief in the existence of G-d! For regardless of whether the Ten Commandment phrase "I am the L-rd your G-d," is counted as a separate Positive Command, as Maimonicles maintains, or whether it is not counted as a separate Positive Command, as the author of Halakhoth Gedoloth maintains, in any event it is the belief in G-d which must serve as the foundation for all the commands and prohibitions .... It would seem, therefore, that it is to be reckoned as part of the law on blasphemy.

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