Frequently Asked Questions
Q: What does 'whoever curses his God shall bear his sin' mean in Leviticus 24:15?
A: This verse teaches that blasphemy—speaking disrespectfully or cursing Hashem—is a severe sin that a person must bear the consequences for. According to Rashi and the Talmud (Sanhedrin 56a), this refers to the prohibition against uttering God's Name in vain or with contempt, which is a capital offense in Jewish law when done intentionally.
Q: Why is blasphemy considered such a serious sin in Judaism?
A: Blasphemy is a grave sin because it shows a lack of reverence for Hashem, the Creator and King of the universe. The Rambam (Hilchos Avodas Kochavim 2:7) explains that disrespecting God undermines the foundation of faith and can lead others astray. The severity reflects the importance of maintaining proper respect for the Divine.
Q: How does this verse apply to everyday speech today?
A: While the Torah's strict punishment for blasphemy applies only in a Jewish court with proper witnesses and warning (Sanhedrin 56a), the principle remains relevant. Jews are careful to avoid using God's Name casually, and many extend this to avoiding any speech that shows disrespect toward holy matters (Shulchan Aruch, Orach Chaim 215).
Q: What is the difference between cursing God and regular swearing?
A: Cursing God (as in this verse) specifically refers to speaking directly against Hashem or His Name with contempt. Regular profanity or vulgar language is also prohibited (see Rambam, Hilchos De'os 5:6), but it falls under general laws of proper speech rather than the severe prohibition of blasphemy.
Q: Does this verse apply to non-Jews as well?
A: Yes, the Talmud (Sanhedrin 56a) includes blasphemy among the seven Noahide laws that apply to all humanity. While the exact parameters may differ, non-Jews are also forbidden from cursing or showing disrespect toward God, as this violates a fundamental moral law.
Understanding the Prohibition Against Cursing God
The verse (Vayikra 24:15) states: "And thou shalt speak to the children of Yisra᾽el, saying, Whoever curses his God shall bear his sin." This prohibition is one of the gravest sins in Jewish law, as it constitutes a direct affront to the Divine. Rashi explains that the phrase "וְנָשָׂא חֶטְאוֹ" ("shall bear his sin") implies that the sinner is liable for capital punishment, as this is a form of blasphemy (kilelat Hashem). The severity of this transgression is underscored by its inclusion in the Aseret HaDibrot (Ten Commandments), where it is stated, "You shall not take the name of the Lord your God in vain" (Shemot 20:7).
The Legal Parameters of Blasphemy
According to the Rambam (Hilchot Avodat Kochavim 2:7-10), the prohibition applies specifically to one who curses the Name of God (i.e., the Tetragrammaton or other sacred Divine Names). The Talmud (Sanhedrin 56a) derives from this verse that a non-Jew is also prohibited from blaspheming God under the Noachide laws. The Gemara (Sanhedrin 60a) further clarifies that the punishment applies only if the blasphemer utters the Divine Name explicitly and curses it, not merely using a euphemism.
The Spiritual and Ethical Implications
The Midrash (Sifra Emor 19:5) teaches that this sin is particularly grievous because it reflects ingratitude and rebellion against the Creator. The Sefer HaChinuch (Mitzvah 70) elaborates that cursing God undermines the foundation of faith and leads to moral decay. By prohibiting this act, the Torah reinforces the principle of kavod Shamayim (honor of Heaven), ensuring that reverence for God remains central to Jewish life.
Distinction Between Public and Private Transgression
The Talmud (Sanhedrin 56a) notes that the sin is punishable only if committed in the presence of witnesses and after proper warning (hatra'ah), as with other capital cases. However, even in private, the act is considered a severe spiritual transgression requiring repentance. The Rambam (Hilchot Teshuvah 1:1) emphasizes that one who commits this sin must undergo sincere teshuvah (repentance) to achieve atonement.