Charles Ellicott Commentary Leviticus 24:11

"and the son of the Israelitish woman blasphemed the Name, and cursed; and they brought him unto Moses. And his mother`s name was Shelomith, the daughter of Dibri, of the tribe of Dan." — Leviticus 24:11 (ASV)

Blasphemed the name of the Lord, and cursed. —Better, cursed the Name and reviled. In accordance with the above interpretation, this happened after sentence was passed against him and when they had left the court. Being angered by the Divine enactments that excluded him from camping in his mother's tribe, he both cursed God who gave such a law and reviled the judges who pronounced judgment against him. The expression “the Name,” which in later times was commonly used instead of the Ineffable Jehovah, has been substituted here for the Tetragrammaton by a transcriber who, out of reverence, would not combine cursing with it.

The same reluctance on the part of copyists has caused the insertion of the words Lord (Adonai) and God (Elohim) for Jehovah in various passages of the Old Testament. During the Second Temple period, however, this passage was rendered, “he pronounced the Name and cursed.” Therefore, it was enacted that the simple pronunciation of the Tetragrammaton was criminal. In accordance with the ancient interpretation, the Chaldee version translates this part of the verse: “And when they came out of the house of judgment, having been condemned, the son of the Israelite woman pronounced and reviled the great and glorious name of manifestation which had been heard on Sinai, and he was defiant and annoying.”

And they brought him to Moses. —The dispute about his right to pitch his tent among his mother's tribe, being a minor point, fell under the jurisdiction of the rulers, according to Jethro's advice (Exodus 18:22). Blaspheming God, however, was considered too serious an offense, and therefore the criminal was brought to Moses.

And his mother’s name was Shelomith. —Whether we accept the traditional explanation that Shelomith was not a consenting party to her union with the Egyptian, or whether we regard her as having voluntarily married him, the fact that both her personal and tribal names are so distinctly specified here indicates that the record of this incident is designed to point out the ungodly outcome of such an unholy alliance and to warn Hebrew women against intermarriage with heathen.