The Torah commands in Parashat Mishpatim (Shemot 22:27), “Elohim Lo Tekalel” – that it is forbidden to curse “Elohim.” As explained in our discussion of the preceding Misva (#69), the primary meaning of “Elohim” in this verse is “judges,” and the Torah here introduces the prohibition against cursing a judge. Additionally, however, the Sages understood that the standard meaning of “Elohim” – “G-d” – is also implied, such that this verse here introduces the prohibition against cursing the Name of G-d. This violation is considered especially severe, and is punishable by Sekila (stoning). The Sefer Ha’hinuch explains that the faculty of speech is what distinguishes us from the animal kingdom, and is a special gift granted to us by the Almighty for us to use to become great. If a person uses this precious gift to blaspheme G-d, he is, in the Sefer Ha’hinuch’s words, “repulsive as a rodent, and even beneath it.” A person who misuses the power of speech to defame G-d is considered even worse than the lowest creatures, because far more is expected of a human being than from a creature, and he uses his unique capabilities for sinful purposes. Of course, this prohibition applies to both men and women, and is binding in all places and at all times. The Sefer Ha’hinuch notes that nowadays, when courts do not have the authority to administer punishment, one who is found guilty of cursing G-d, Heaven forbid, is excommunicated, and people are instructed to distance themselves from him. Generally, in order for Bet Din to convict a suspected violator, two witnesses must testify before Bet Din that they saw the suspect commit the act in question. In the case of blaspheming G-d, this requirement poses a problem, because the witnesses need to repeat precisely what they heard the suspect say, which they are not permitted to do. The Gemara says that when witnesses come to testify that somebody blasphemed G-d, they use a Kinui – a “nickname” of G-d, and they repeat the blasphemy substituting G-d’s Name with the Kinui. (Specifically, the Gemara says that the witnesses use the nickname “Yossi,” which in Gematria equals 86, the same of “Elokim.”) However, before the judges finalize their conviction, they send everybody out of the courtroom except the witnesses, and ask the greater of the two witnesses to state verbatim what he heard the person say. He then repeats precisely what he heard, with G-d’s actual Name, and the court then turns to the other witness and asks him to confirm that this is what he heard. Without repeating the blasphemy, the second witness testifies that he heard the exact same words. The judges then stand and tear their clothing, expressing their grief over hearing words of blasphemy. They are not permitted to ever mend their garments. The requirement to rend one’s garments upon hearing blasphemy applies when one hears a fellow Jew blaspheme G-d; one who hears a gentile curse G-d is not required to tear his clothing. The Gemara, in discussing this Halacha, notes the story told of the Assyrian general Rabshakeh, who blasphemed G-d as the Assyrian army besieged Jerusalem. King Hizkiyahu’s officers tore their garments upon hearing these words of blasphemy (Melachim II 18:37). The Gemara explains that Rabshakeh was actually a Jew who had abandoned the faith and joined the Assyrians, and for this reason those who heard his blasphemy were required to tear their garments. The Megadef (blasphemer) is unique among other sinners in that before his execution, Bet Din places their hands upon his head and announces that he bears full accountability for his death. This is not done in any other case of a capital offense. The Sages inferred this requirement from the story told in the Book of Vayikra (24:14) of a blasphemer upon whose head the people who heard his blasphemy placed their hands before his execution. Another unique feature of this violation is that, according to some Rishonim, the blasphemer is liable to capital punishment even if he