Daf 106b (דַּף ק״ו ע״ב)

And this is what is written, “And the son of the Israelite woman pronounced the Name and cursed, and they brought him to Moshe” (וְדָא הוּא דִּכְתִּיב, וַיִּקּוֹב בֶּן הָאִשָּׁה הַיִּשְׂרְאֵלִית אֶת הַשֵּׁם וַיְקַלֵּל וַיָּבִיאוּ אוֹתוֹ אֶל מֹשֶׁה) (Leviticus 24). Why? (אֲמַאי). Some say: because of Moshe, since he killed his father, etc. (ס״א: לְגַבֵּיהּ דְּמֹשֶׁה, בְּגִין דְּקָטִיל לַאֲבוּהִי וְכוּ׳). Because it came before Moshe, for he had killed his father through the Holy Name (בְּגִין דְּמָטָא לְגַבֵּיהּ דְּמֹשֶׁה, עַל דְּקָטִיל לַאֲבוּהִי בִּשְׁמָא קַדִּישָׁא). Therefore, “they brought him to Moshe” (בְּגִין כַּךְ וַיָּבִיאוּ אוֹתוֹ אֶל מֹשֶׁה). When Moshe saw, immediately “they put him in custody” (כֵּיוָן דְּחָמָא מֹשֶׁה, מִיַּד וַיַּנִּיחוּהוּ בַּמִּשְׁמָר) (Leviticus 24). And father and son fell into the hand of Moshe (וְאַבָּא וּבְרָא נָפְלוּ בִּידָא דְּמֹשֶׁה). “It is written, Any man when he curses his Elohim shall bear his sin” (אִישׁ אִישׁ כִּי יְקַלֵּל אֱלֹהָיו וְנָשָׂא חֶטְאוֹ) (Leviticus 24).

Rabbi Yitzḥak opened, “Hear, My people, and I will testify to you, Israel, if you will listen to Me: there shall be no strange god within you, nor shall you bow to a foreign god” (רִבִּי יִצְחָק פָּתַח, שְׁמַע עַמִּי וְאָעִידָה בָּךְ יִשְׂרָאֵל אִם תִּשְׁמַע לִי לֹא יִהְיֶה בְךָ אֵל זָר וְלֹא תִשְׁתַּחֲוֶה לְאֵל נֵכָר) (Psalms 81). Since it is written, “There shall be no strange god within you,” what is “nor shall you bow to a foreign god”? (כֵּיוָן דִּכְתִיב לֹא יִהְיֶה בְךָ אֵל זָר, מַאי וְלֹא תִשְׁתַּחֲוֶה לְאֵל נֵכָר).

Rather: “There shall be no strange god within you” - that a man should not let the evil inclination enter within him (אֶלָּא לֹא יִהְיֶה בְךָ אֵל זָר, דְּלָא יֵיעוּל בַּר נָשׁ לְיֵצֶר הָרָע בְּגַוֵּיהּ). For whoever cleaves to it, a strange god dwells within him (דְּכָל מַאן דְּאָתֵי לְאִתְחַבְּרָא בֵּיהּ, אֵל זָר שַׁרְיָא בְּגַוֵּיהּ).

For when a man cleaves to it, he immediately comes to transgress the words of Orayta (דְּהָא כַּד אִתְחַבָּר בַּר נָשׁ בֵּיהּ, מִיַּד אָתֵי לְאַעְבְּרָא עַל פִּתְגָּמֵי אוֹרַיְיתָא). He comes to transgress the faith of the Holy Name (אָתֵי לְאַעְבְּרָא עַל מְהֵימְנוּתָא דִּשְׁמָא קַדִּישָׁא). And afterward he comes to bow to another lust (וְאָתֵי לְבָתַר לְמִסְגַּד לְטַעֲוָון אָחֳרָן). And concerning this it is written, “There shall be no strange god within you” (וְעַל דָּא כְּתִיב, לֹא יִהְיֶה בְךָ אֵל זָר). For when there is no strange god within you, you will not come to bow to another lust, and to transgress the faith of the Holy Name (כֵּיוָן דְּלָא יִהְיֶה בְךָ אֵל זָר, לָא תֵּיתֵי לְמִסְגַּד לְטַעֲוָון אָחֳרָן, וּלְמֶעְבַּר עַל מְהֵימְנוּתָא דִּשְׁמָא קַדִּישָׁא).

This is what is written (הֲדָא הוּא דִכְתִיב): “Nor shall you bow to a foreign god” (וְלֹא תִשְׁתַּחֲוֶה לְאֵל נֵכָר) (Tehillim 81:10). And the evil faith of a person—this is it (וּמְהֵימְנוּתָא בִּישָׁא דְּבַר נָשׁ דָּא הוּא). And concerning this (וְעַל דָּא): “When he curses his Elohim [god]” (כִּי יְקַלֵּל אֱלֹהָיו)—he can claim that he curses that El Zar [foreign god] (דְּיָכִיל לְמִטְעָן דְּהוּא לָיִיט לְהַהוּא אֵל זָר), the Yetzer Hara [evil inclination] that sometimes rests upon him (יִצְרָא בִּישָׁא דְּשַׁרְיָא עָלֵיהּ לְזִמְנִין), and we do not know whether his words are true or not (וַאֲנָן לָא יַדְעִינָן מִלּוֹי אִי קְשׁוֹט אוֹ לָאו). Therefore it is written (וְעַל דָּא): “He shall bear his sin” (וְנָשָׂא חֶטְאוֹ). But “he who pronounces the Name of Hashem shall surely be put to death” (אֲבָל וְנוֹקֵב שֵׁם יְיָ' מוֹת יוּמָת) (Vayikra 24:16).

Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה): if so, why does it say, “He shall bear his sin”? (אִי הָכִי, אֲמַאי וְנָשָׂא חֶטְאוֹ). It ought to have said, “His sin shall be forgiven” (וְנִסְלַח חֶטְאוֹ מִבָּעֵי לֵיהּ). Some say: rather (ס״א: אֶלָּא). He said to him (אָמַר לֵיהּ): for example, when he said, “my God,” as we have established, without specification (כְּגוֹן דְּאָמַר אֱלֹהַי כְּמָה דְּאוֹקִימְנָא סְתָם), and he did not specify (וְלָא פָּרִישׁ).

Rabbi Ḥiyya said (רִבִּי חִיָּיא אָמַר): “When he curses his Elohim [god]”—without specification (כִּי יְקַלֵּל אֱלֹהָיו סְתָם), and he did not specify (וְלָא פֵּירַשׁ), this indeed is: “He shall bear his sin” (וְהָא וַדַּאי וְנָשָׂא חֶטְאוֹ). But “he who pronounces the Name of Hashem shall surely be put to death” (אֲבָל וְנוֹקֵב שֵׁם יְיָ' מוֹת יוּמָת), for here the faith of all depends (דְּהָא הָכָא תַּלְיָיא מְהֵימְנוּתָא דְּכֹלָּא), and he has no permission to make any claim about it whatsoever (וְלֵית לֵיהּ רְשׁוּ לְמִטְעָן עָלֵיהּ כְּלָל).

Rabbi Yose said: surely it is so (אָמַר רִבִּי יוֹסֵי, הָכִי הוּא וַדַּאי), for this Name is the faith of the supernal and the lower (דְּהָא שְׁמָא דָּא מְהֵימְנוּתָא דְּעִלָּאֵי וְתַתָּאֵי). And upon this all worlds stand (וְעַל דָּא קַיְימִין עָלְמִין כֻּלְּהוּ), on one small letter (בְּאָת חַד זְעֵירָא), depend thousands of thousands and myriads of myriads of hidden worlds (תַּלְיָין אֶלֶף אַלְפִין וְרִבּוֹא רִבְבָן עָלְמִין דְּכִסּוּפִין). And concerning this we have learned (וְעַל דָּא תָּנֵינָן), these letters are bound one with another (אַטְוָון אִלֵּין, קְשִׁירִין אִלֵּין בְּאִלֵּין), and countless supernal myriads-Some say: worlds-depend upon each letter (וְכַמָּה אֶלֶף רִבְבָן עִלָּאִין, נ״א: עָלְמִין, תַּלְיָין בְּכָל אָת וְאָת), and they ascend and are bound in faith, revealed and concealed within them (וְאִסְתְּלִיקוּ וְאִתְקַשָּׁרוּ בִּמְהֵימְנוּתָא, בְּאִתְגַּלְיָיא וְסָתִים בְּהוּ), so that the supernal and the lower are not separated (מַה דְּלָא אִתְדָּבָקוּ עִלָּאִין וְתַתָּאִין).

In them Orayta depends (אוֹרַיְיתָא בְּהוּ תַּלְיָיא), this world and the World to Come (עָלְמָא דֵּין וְעָלְמָא דְּאָתֵי), He and His Name are one (הוּא וּשְׁמֵיהּ חַד). And concerning this it is written, “I said: I will guard my ways, from sinning with my tongue” (וְעַל דָּא כְּתִיב, אָמַרְתִּי אֶשְׁמְרָה דְּרָכַי מֵחֲטוֹא בִלְשׁוֹנִי) (Psalms 39). And it is written, “Do not let your mouth cause your flesh to sin” (וּכְתִיב, אַל תִּתֵּן אֶת פִּיךָ לַחֲטִיא אֶת בְּשָׂרֶךָ) (Ecclesiastes 5).

Rabbi Ḥizkiyah opened, “No hand shall touch it, for he shall surely be stoned or surely be shot; whether beast or man, he shall not live; when the ram’s horn is drawn out…” (רִבִּי חִזְקִיָּה פָּתַח, לֹא תִגַּע בּוֹ יָד כִּי סָקוֹל יִסָּקֵל אוֹ יָרֹה יִיָּרֶה אִם בְּהֵמָה אִם אִישׁ לֹא יִחְיֶה בִּמְשׁוֹךְ הַיּוֹבֵל) (Exodus 19). And why Mount Sinai, which is a mountain like other mountains of the world? (וּמַה טוּרָא דְּסִינַי, דְּאִיהוּ טוּרָא כִּשְׁאָר טוּרֵי עָלְמָא). Because the glory of the Holy King was revealed upon it (בְּגִין דְּאִתְחֲזֵי עָלֵיהּ יְקָרָא דְּמַלְכָּא קַדִּישָׁא). It is written, “No hand shall touch it, for he shall surely be stoned or surely be shot” (כְּתִיב לֹא תִגַּע בּוֹ יָד כִּי סָקוֹל יִסָּקֵל אוֹ יָרֹה יִיָּרֶה). If this is said regarding the mountain, then one who draws near to the King, how much more so (מַאן דְּקָרִיב לְמַלְכָּא לָא כָּל שֶׁכֵּן). And why Mount Sinai, where a man could reach out his hand in a path of honor with awe? It is written, “No hand shall touch it” - simply, even in a path of honor (וּמַה טוּרָא דְּסִינַי דְּיָכִיל בַּר נָשׁ לְאוֹשִׁיט בֵּיהּ יַדָא אֹרַח יְקָר בִּדְחִילוּ, כְּתִיב לֹא תִגַּע בּוֹ יַד סְתָם, וַאֲפִילּוּ בְּאֹרַח יְקָר). One who stretches his hand in a path of disgrace toward the King, how much more so (מַאן דְּאוֹשִׁיט יְדֵיהּ בְּאֹרַח קְלָנָא לָקֳבֵיל מַלְכָּא, לָא כָּל שֶׁכֵּן).

Rabbi Yisa opened and said (רִבִּי יֵיסָא פָּתַח וְאָמַר): “Do not come near here; remove your shoes from upon your feet, for the place upon which you stand is holy ground” (אַל תִּקְרַב הֲלוֹם שַׁל נְעָלֶיךָ מֵעַל רַגְלֶיךָ כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עוֹמֵד עָלָיו אַדְמַת קֹדֶשׁ הוּא) (Shemot 3:5). And what of Moshe? (וּמַה מֹשֶׁה). From the day he was born, the Zihara Kadisha [supernal holy radiance] never departed from him (דְּמִן יוֹמָא דְּאִתְיְלִיד זִיהֲרָא קַדִישָׁא עִלָּאָה לָא אַעְדֵּי מִנֵּיהּ), yet it is written of him: “Do not come near here” (כְּתִיב בֵּיהּ אַל תִּקְרַב הֲלוֹם). He said to him (אָמַר לֵיהּ): “Moshe, until here you are not worthy to serve in My glory; remove your shoes” (מֹשֶׁה, עַד כָּאן לָא אַנְתְּ כְּדַאי לְאִשְׁתַּמְּשָׁא בִּיקָרִי, שַׁל נְעָלֶיךָ). And if this was so with Moshe (וּמַה מֹשֶׁה כַּךְ), who drew near in awe and holiness (דְּהֲוָה קָרִיב בִּדְחִילוּ בִּקְדוּשָּׁה), and of him it is written thus (כְּתִיב בֵּיהּ הָכִי), then one who draws near the King by way of disgrace, how much more so (מַאן דְּקָרִיב בְּאֹרַח קְלָנָא לְגַבֵּי מַלְכָּא, עַל אַחַת כַּמָּה וְכַמָּה).

Rabbi Abba said, “Any man, when he curses his Elohim, shall bear his sin” (רִבִּי אַבָּא אָמַר, אִישׁ אִישׁ כִּי יְקַלֵּל אֱלֹהָיו וְנָשָׂא חֶטְאוֹ) (Leviticus 24). Come and see: when Israel were in Egypt, they knew those great rulers of the world who were appointed over the other nations (תָּא חֲזֵי, כַּד הֲווֹ יִשְׂרָאֵל בְּמִצְרַיִם, הֲווֹ יַדְעֵי בְּאִינּוּן רַבְרְבֵי עָלְמָא, דִּמְמָנָן עַל שְׁאָר עַמִּין), and each one of them had fear of only one of them (וְכָל חַד וְחַד הֲוָה לֵיהּ דַּחֲלָא בִּלְחוֹדוֹי מִנַּיְיהוּ). When they were bound in the bond of faith, and Kudsha Berikh Hu drew them near to His service (כֵּיוָן דְּאִתְקְשָׁרוּ בְּקִשְׁרָא דִּמְהֵימְנוּתָא, וְקָרִיב לוֹן קוּדְשָׁא בְּרִיךְ הוּא לְפוּלְחָנֵיהּ), they separated from them and drew near to the supernal holy faith (אִתְפְּרָשׁוּ מִנַּיְיהוּ וּקָרִיבוּ לְגַבֵּי מְהֵימְנוּתָא עִלָּאָה קַדִּישָׁא).

And because of this it is written (וּבְגִין כָּךְ כְּתִיב): “Any man, when he curses his Elohim [god]” (אִישׁ אִישׁ כִּי יְקַלֵּל אֱלֹהָיו). And even though it is Pulchana Nukhra’a [foreign worship] (וְאַף עַל גַּב דְּפוּלְחָנָא נוּכְרָאָה הוּא), since I appointed them as rulers to govern the world (כֵּיוָן דַּאֲנָא פָּקִידַת לוֹן מְמָנָא לְדַבְּרָא עָלְמָא), one who curses and shames them (מַאן דְּלָיִיט וּמְבַזֵּי לוֹן), “shall bear his sin,” certainly (וְנָשָׂא חֶטְאוֹ וַדַּאי), for they stand and go by My authority (דְּהָא בִּרְשׁוּתִי קַיְימִין וְאַזְלֵי), and govern the inhabitants of the world (וּמַדְבְּרִין בְּנֵי עָלְמָא). But “he who pronounces the Name of Hashem shall surely be put to death” (אֲבָל וְנוֹקֵב שֵׁם יְיָ' מוֹת יוּמָת) (Vayikra 24:16)—not “he shall bear his sin,” as with those (לָאו וְנָשָׂא חֶטְאוֹ כְּמָה לְאִלֵּין), but rather, “he shall surely be put to death” (אֶלָּא מוֹת יוּמָת). “Put to death” in this world (מוֹת בְּעָלְמָא דֵּין); “he shall be put to death” in the World to Come (יוּמָת בְּעָלְמָא דְּאָתֵי). For those of whom it is said, “he shall bear his sin” (לְאִלֵּין וְנָשָׂא חֶטְאוֹ), it is because he shames the work of His hands (בְּגִין דִּמְבַזֵּי עוֹבָדֵי יְדוֹי), and shames My attendants whom I appointed (מְבַזֵּי לְשַׁמָּשַׁי דַּאֲנָא פָּקִידִית). He is prohibited (וְאָסִיר הוּא), but he is not liable to death through them (אֲבָל מִיתָה לָא אִתְחַיָּיב בְּהוּ).