What is the scriptural basis of the prohibition of sacrilege which is one of the seven commandments Noachides? The Talmud Sanhedrin <ref> <i> </i>, 57 <super> b </super> </ref> the fact derive from this text of Leviticus we read about the history of the Egyptian blasphemer: "Every man (<i> isch isch </i>) who curses his God shall bear his iniquity. He who blasphemes the name of God, shall suffer death <ref> Leviticus, xxiv, 15, 16. </Ref> ". The Jewish tradition uses the word <i> ish </i> (male) employed by the sacred text to establish that sacrilege is forbidden to non-Jews as well as Israelites. Let us look at this passage as it was interpreted by the Talmud.
The evidence adduced by the rabbis is far more serious than it appears at first. In this case, as in many others, the minutiae of self-righteous arguments yield the same result as the most rational exegesis and cleaner to do honor to the orthodox doctrine. So often we see the compelling arguments developed by Maimonides simply confirm the evidence relied on the same subject by the Talmud and the illustrious theologian believed to neglect too specious, indeed, in the verse before us, this not only the little word <i> isch </i> which confirms the interpretation <ref> Page 683 </ref> Doctors is the whole verse, for these words: "Any man who curses his God ", would overlap with those that follow, unless they were not applied to Gentiles who are supposed to ignore the name of God. The word <i> élohav </i>, his God, even seems to include any deity whatsoever. It should also be noted that this was in fact the son of an Egyptian who probably profess the religion of his father, as evidenced by the clear intention of offending the Jews by his blasphemy and if the culprit was tried and sentenced as a Jew, at least so it seems, is that Jewish law gave her this quality, since ruled that when there is no legal marriage, the child follows the condition mother. Josephus and Philo have heard the passage before us, not only do they say that the Gentile must respect the name of the God of Israel, but they extend the prohibition mosaic blasphemy to all the gods, whatever name they bear.
The Talmud notes that, according to R. Meir, <ref> <i> Sanhedrin </i> 56 a </ref> the penalty incurred by the Noachide is the same, whether he is cursing the Tetragrammaton or any other names of the true God. However, as regards the latter, some doctors admit that the simple warning without penalty, but the doctrine that has prevailed and that Maimonides <ref> Melachim, IX, 3. </Ref> was The rule is that which submits the Noachide punishment of blasphemy, even though he had blasphemed one of the other names of God, and that in any language whatsoever. This latter provision is not only a tribute to human speech in the infinite variety of forms and is a proof of holiness on that Judaism recognized the various names of the Deity among the Egyptians, Assyrians, Greeks, Romans.
In view of the universality of primitive monotheism of Judaism is that we know what are the different designations of the one God who created religious divisions. The variety of divine names was gradually succeeding multiplicity to unity by bringing people to believe that these words, which originally expressed only the different attributes of one God, each represented a distinct personality and independent as happened later in Christianity, when <ref> Page 684 </ref> Council defines the trinity of persons. The Jewish doctrine, proclaiming all legitimate translations of the name of God <ref> Maimonides, ubi supra <i> </i> </ref>, puts humanity at its point of departure in the religious differences that respects, but between which it removes any antagonism, it restores the fundamental unit. Nothing is more typical in this regard that the blasphemy law which prohibits blasphemy Kind of not only the names of the God of Israel, but also those of various deities of paganism in which Judaism teaches its faithful to find the fragments of divine truth.
== References ==
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