The sugya of the seven Noahide commandments: the baraita of the seven and its derivation from Genesis 2:16

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56a:10 I could say that it is pronouncing the name, as it is stated (Numbers 1:17), "And Moshe and Aharon took these men that they pronounced (nikvu) by name"; and its prohibition was from here: "You shall fear the Lord, your God" (Deuteronomy 6:13).

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56a:11 [For] one, it requires [that the action be done to] the name by the name, and [it] is not [possible with this understanding of the word]. And also, it would be a positive prohibition; and a positive prohibition is not called a prohibition.

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56a:12 And if you want, I could say the verse stated (Leviticus 24:11), "And he blasphemed (vayikov) […] and he cursed," which is to say that nokev is [the saying of a type of] a curse.

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56a:13 And maybe [he is not guilty] until he does both of them (blaspheme and curse)? It would not come into your mind, as it is written (Leviticus 24:14), "Take out the curser," and it is not written, "Take out the blasphemer and curser." We understand from this that it is one thing.

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56a:14 Our rabbis taught, [The verse could have said,] "a man." [So] what is the Torah teaching us by saying "any a man" (Leviticus 24:14)? It's to include idolaters, that they are prohibited in 'blessing' the name [of God], like a Jew; but they are only executed by the sword, because all executions mentioned for the Noachides are only by the sword.

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56a:15 Is this [really] extrapolated from here? It is extrapolated from there: "the Lord" (Genesis 2:16) - this is [teaching the prohibition of 'blessing' the name [of God].

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56a:16 Rabbi Yitzchak Nafcha says "We only need [the verse that says 'any man'] to include [blasphemy with] substituted names [in the prohibition], and according to Rabbi Meir."

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56a:17 As we learned, "'Any a man who curses his God will carry his sin' (Leviticus 24:14). What is the Torah teaching us - was it not already stated (Leviticus 24:16), 'And he who blasphemes the name will surely be put to death?' Since it is stated, 'And he who blasphemes the name will surely be put to death,' it could be that he would only be liable [for the death penalty] on the explicit name (shem hameforash); from where [do we know] to include substitute names? [That is why] it teaches to say, 'a man who curses his God' in any case - these are the words of Rabbi Meir.

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56a:18 But the sages say, 'On the explicit name with death and on substitute names with a prohibition.'" And [Rabbi Yitzchak Nafcha] is in disagreement with that of Rabbi Meisha.

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56a:19 Since Rabbi Meisha said, "A Noachide who 'blesses' the name [of God] with substitute names is liable [for the death penalty] according to [the sages]."

Ссылаются нормы: BlasphemyMakesCulpable

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56a:20 What is the reason? Since the verse stated (Leviticus 24:16), "like the stranger (convert), like the native" - that is when we require that he blasphemed the [explicit] name; but with an idolater, it is even with a substitute name.

Ссылаются нормы: BlasphemyMakesCulpable

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56a:21 And Rabbi Meir - that "like the stranger (convert), like the native" - would did he do with it? The convert and the native with stoning, the idolater with the sword. You would think to say, Since [the idolaters] are included, they are included [completely (even with regard to the actual death penalty). That is why] it implies to teach us [otherwise].

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56a:22 And Rabbi Yitzchak Nafcha according to [the sages] - that "like the stranger (convert), like the native" - would did he do with it? The convert and the native - that is when we require [that the action be done to] the name by the name; but with an idolater, we do not require the name by the name.

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56a:23 [According to the sages], why do I need, "any a man?" The Torah spoke in the language of man (according to popular parlance).

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56a:24 Our rabbis taught: The Noachides were commanded regarding seven commandments: (1) Justice, (2) Blasphemy, (3) Idol Worship, (4) Sexual Immorality (5) Murder, (6) Robbery (7) Eating the limb of a living animal.

Ссылаются нормы: ArayotBindsAlways, BlasphemyBindsAlways, BloodshedBindsAlways, DinimBindsAlways, EverMinHaChaiBindsFromNoah, IdolatryBindsAlways, RobberyBindsAlways

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56a:5 Shmuel said, "Since the verse stated (Leviticus 24:16), 'And he who blasphemes (nokev) the name, etc., in his blaspheming of the name will he be put to death.'"

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56a:6 From where [do we know] that this [term,] nokev is an expression of ‘blessing?’ As it is written (Numbers 23:8), "What will I curse (nokev), that God did not curse" (wherein the usage of this word clearly reflects cursing); and its prohibition is from here: "God will you not curse" (Exodus 22:27).

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56a:7 But I could say, it is [a term of] piercing, as it is written (II Kings 12:10), "and he pierced (vayikov) a hole in its door"; and its prohibition is from here: "and you shall destroy their name; you will not do so to the Lord, your God" (Deuteronomy 12:3).

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56a:8 It requires [that the action be done to] the name by the name, and [this] is not [possible with piercing].

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56a:9 But I could say he placed two names upon one another and pierced them. That would [only] be piercing and piercing again. But I could say, that he engraved the name on the blade of a knife and pierced [another name] with it. That is the power of the knife (and not the name) that is certainly piercing.

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56b:1 Rabbi Chaninah ben (Gamla) said: Also regarding [eating] the blood of a living animal. Rabbi Chidka said: Also regarding castration. Rabbi Shimon said: Also regarding sorcery.

Ссылаются нормы: BloodOfLivingIsPermitted, MayConsumeBlood

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56b:10 Rav Chisda and Rav Yitzchak bar Avidimi answered that question. One said: (Exodus 32:8) "They have quickly turned from the path that they have been commanded to follow and have made themselves [a golden calf]." The other one said: (Hosea 5:11), "Ephraim is defrauded, robbed of justice, because he has witlessly gone after futility."

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56b:11 What is the difference? Here is the difference: Someone non-Jewish who made an idol and didn't worship it. The one says "they have made" thinks the problem is the moment when the idol is made. The one who says, "he has witlessly gone after" the prohibition does not start until he goes and worships the idol.

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56b:2 Rabbi Yossi said: All that is said in the [Biblical] passage of sorcery, a Noahide is enjoined about — (Deuteronomy 18:10-12) "There shall not be found among you any one that maketh his son or his daughter to pass through the fire, one that useth divination, a soothsayer, or an enchanter, or a sorcerer, or a charmer, or one that consulteth a ghost or a familiar spirit, or a necromancer... and because of these abominations the LORD thy God is driving them out from before thee." — and they could not be punished unless they had been enjoined.

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56b:20 A baraita teaches: Just as Israel was commanded to establish courts in every single town and every single city. So too the Children of Noah are commanded to establish courts in every single town and every single city.

Ссылаются нормы: CourtsByCase, DinimRequiresCourts, EstablishCourts

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56b:22 The school of Menace taught: There are seven mitzvot that were commanded to the Children of Noah: (1)Idol worship, (2) Sexual transgressions, (3) Bloodshed, (4) Theft, (5) Eating the limb of an living animal, (6) castration, (7) mixing two species together.

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56b:23 Rabbi Yehudah says: The first man was commanded only against idol worship, as it says, "and the Lord God commanded the man." Rabbi Yehuda ben Beteira says: He was also commanded against blasphemy and also to establish courts.

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56b:3 Rabbi Elazar said: Also regarding kilayim [hybridization]. Noahides are permitted to wear kilayim [i.e. mixed wool and linen], and to plant kilayim [i.e. specific combinations of plants], and are only forbidden from breeding [mixed species of] domesticated animal and grafting trees.

Ссылаются нормы: AgainstKilayim, DutyAgainstKilayim

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56b:4 How do we know this? Rabbi Yochanan said: The Torah says, (Genesis 2:16) "And the Lord God commanded the man saying, 'You may certainly eat of every tree of the garden.'"

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56b:5 "And he commanded" means establishing justice. For it says (Genesis 18:19): "For I know concerning him that he will command his children after him."

Ссылаются нормы: DinimBindsAlways, DinimRequiresCourts, EstablishCourts

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56b:6 "Hashem" that is a reference to the prohibition against blasphemy. As it says (Leviticus 24:16), "Anyone who curses the name of the Lord shall be certainly killed." "God" is a reference to idol worship as it says (Exodus 20:2), "There shall not be for you any other gods." "Upon Man" this is the prohibition against bloodshed. And so it says (Genesis 9:6), "One who spills human blood etc...."

Ссылаются нормы: AgainstBlasphemy, AgainstBloodshed, AgainstIdolatry, BlasphemyBindsAlways, BloodshedBindsAlways, DutyAgainstBlasphemy, DutyAgainstBloodshed, DutyAgainstIdolatry, IdolatryBindsAlways

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56b:7 "Saying" this is a reference to sexual transgressions. As it says (Jeremiah 3:1) "Saying, a man sends away his wife and she goes to live with another man." "From any tree in the garden" - but not something stolen. "You shall eat" but don't eat a limb from a living animal.

Ссылаются нормы: AgainstArayot, AgainstLimbOfLiving, AgainstRobbery, ArayotBindsAlways, DutyAgainstArayot, DutyAgainstLimbOfLiving, DutyAgainstRobbery, EverMinHaChaiBindsFromNoah, RobberyBindsAlways

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56b:8 When Rabbi Yitzchak came, he taught it differently. "And he commanded" is a reference to idol worship. "Elohim" is a reference to establishing justice.

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56b:9 I understand why he thinks the word "Elohim" is a reference to justice since the Torah says (Exodus 22:7), and the litigants shall approach the judges (Elohim). But, "and he commanded" why does that suggest the prohibition against idol worship?