~~The main discussion on Noahide Law in tractate~~ Sanhedrin ~~is embedded inside~~ 56-60 starts and ends with a discussion ~~concerning~~ of the ~~interrogation~~ [[Prohibition of ~~witnesses during a trial~~ Blasphemy]]. Embedded within this discussion, is are several pages of ~~blasphemy~~information on Noahide Law in general. To facilitate reading of the material, the general material (sections Sanhedrin 56a-60a ) has been taken out of the middle of this discussion and [[Sanhedrin 56a-b|placed at the beginning]]. Blasphemy: Evil or profane speaking of God. The essence of the crime consists in the impious purpose in using the words, and does not necessarily include the performance of any desecrating act. ==General Background== The Jewish law is based on the case of the blasphemer, one of the mixed multitude that went out of Egypt with the children of Israel (Lev. xxiv. 10-23). He blasphemed the name of the Lord and cursed; was sentenced to be taken without the camp; and it was decreed that all who heard him should lay their hands upon his head, and that all the congregation should stone him. The judgment in his case was formulated in a general law in verses 15 and 16. Beyond the reference to cursing in the text of Leviticus, there is nothing in the Biblical laws to indicate what constitutes the crime, and nothing to show that, to prove blasphemy, it was required to prove that the blasphemer had uttered the name of God. The Mishnah, however, laying stress on the term "nokeb," declares that the blasphemer is not guilty unless he pronounces the name of God (Mishnah Sanh. vii. 5). The Gemara goes further and extends the crime to an impious use of any words which indicate the sacred attributes of God, such as "The Holy One" or "The Merciful One." As long as the Jewish courts exercised criminal jurisdiction, the death penalty was inflicted only upon the blasphemer who used the Ineffable Name; but the blasphemer of God's attributes was subjected to corporal punishment (Sanh. 56a). According to Talmudic tradition, the Sacred Name was in early times known to all; but later its ~~own section~~use was restricted (Kid. 71a). 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" (Mishnah Sanh. ib.). 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" (Mishnah Sanh. ib.) 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 (Sanh. 56a), i.e., according to natural law [Noahide law]. <ref>Jewish Encyclopedia. New York: Funk and Wagnalls Company, 1912, volume three, page 237.</ref>

The following Noahide principles are contained below:

* A Noahide who breaks any one of the seven laws, Noahide law allows punishments up to capital punishment.

* Jews have four forms of capital punishment, non-Jews have only one.

== Sanhedrin 56a ==

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