- מגדף (שם בשם) - Witness states what he explicitly heard
The next Mishnah states: המגדף אינו חייב עד שיפרש השם – a blasphemer is not liable to stoning unless he himself pronounces [Hashem’s] Name, not if he heard someone pronounce the Name and he cursed it. Rebbe Yehoshua ben Korchah says the עדים are examined using a substitute for Hashem’s Name, e.g., if the מגדף said "יכה יוסי את יוסי" – “May Yose strike Yose,” “Yose” being a substitute for Hashem’s Name (to avoid expressing the curse themselves). Since they cannot execute based on such testimony, if they vote to convict, everyone is sent out of the room, and the most important witness is told to explicitly say what he heard, whereupon the judges stand up and tear their clothing. The other witnesses say "אף אני כמוהו" – I also heard as he did but do not repeat the blasphemy. A Baraisa states: עד שיברך שם בשם – he is not liable unless he “blesses” [Hashem’s] Name with [Hashem’s] Name (as in the Mishnah’s example of "יכה יוסי את יוסי"), because the passuk repeats the phrase ("ונוקב שם...בנקבו שם"). The Gemara proceeds to prove that "נוקב" means to curse.
- Idolaters are also warned re: ברכת השם, which includes the use of כינויים
A Baraisa darshens the phrase "איש איש" – any man who curses, לרבות את העובדי כוכבים – to include idolators שמוזהרין על ברכת השם כישראל – that they are warned in “blessing” [Hashem’s] Name like a Yisroel. Since there is another source (below) prohibiting an idolator in ברכת השם, Rebbe Yitzchak Nafcha explains that this derashah is לרבות את הכינויין – to include subordinate names of Hashem (such as אלקים) in the prohibition, and follows Rebbe Meir’s opinion that a Yisroel is liable for all כינויין. In a Baraisa, Rebbe Meir says a superfluous passuk teaches that one is not only liable for the שם המיוחד (written in the primary passuk of ברכת השם), but for all כינויין as well. The Chochomim say: על שם המיוחד במיתה – for “blessing” the specific Name one is punished with death, ועל הכינויין באזהרה – but for the subordinate Names, he violates a prohibition, but is not executed. Rebbe Meyasha disagrees with Rebbe Yitzchak Nafcha, and says that the Rabbonon agree that a gentile is liable for כינויין, based on a derashah.
- שבע מצות בני נח
A Baraisa states: שבע מצות נצטוו בני נח – the descendants of Noach were commanded in seven mitzvos: (1) דינין – a court system for enforcing laws, (2) ברכת השם – “blessing” [Hashem’s] Name, (3) עבודה זרה, (4) גילוי עריות, (5) שפיכות דמים – murder, (6) גזל, and (7) אבר מן החי – eating a limb detached from a live animal. Tannaim add several more prohibitions. Rebbe Chanina ben Gamliel adds דם מן החי – consuming blood taken from a live animal. Rebbe Chidka adds סירוס – sterilizing a person or animal. Rebbe Shimon adds כישוף – sorcery. Rebbe Yose says they are forbidden in everything mentioned in the parshah about כישוף (including other prohibitions, such as מנחש – one who follows omens), since the כנענים were banished from Eretz Yisroel for them, ולא ענש אלא אם כן הזהיר – and [Hashem] does not punish for actions unless He warns against them. Rebbe Elazar adds "כלאים", specifically interbreeding animals and plants. A Baraisa teaches that Yisroel was commanded in "דינין" at Marah in addition to the שבע מצות בני נח, and the Gemara eventually explains that this follows the Tanna of Menashe’s Yeshiva, דמפיק ד"ך ועייל ס"ך – who removes "ד" and "כ" from his list (i.e., דינין and ברכת השם), and substitutes them with "ס" and "כ" (i.e., סירוס and כלאים).