Leviticus 24 tells the story of a man who blasphemed God's Name and was stoned. The Targum Jonathan turns this brief account into a full courtroom drama with backstory, legal philosophy, and procedural precedent.
The blasphemer was "a wicked man, a rebel against the God of heaven" who had "come out of Egypt." The Targum identifies his father as "the Egyptian man who had killed the man of Israel in Egypt"—the same Egyptian that Moses killed (Exodus 2:11-12). This father "had gone in unto his wife, who conceived and bare a son among the children of Israel." The blasphemer was the product of that union.
His immediate problem: he tried to pitch his tent with the tribe of Dan (his mother's tribe), but "they would not permit him, because in the arrangements of Israel every man dwelt with his family by the ensigns of the house of their fathers." Tribal membership followed the father. His father was Egyptian. He belonged nowhere.
The dispute went to court. When he lost, he "expressed and reviled the great and glorious Name of Manifestation which he had heard at Sinai." He weaponized the holiest Name, the one he had heard God speak at the revelation, turning sacred knowledge into a curse.
The Targum then pauses to deliver a judicial philosophy: this was "one of four judgments which were brought before Moses the prophet." In money cases, Moses was "prompt." In capital cases, "deliberate." He even said "I have not heard"—not because he was ignorant, but to "teach the chiefs of the Sanhedrin (the supreme rabbinic court) of Israel who were to arise after him" that judges should never be embarrassed to admit uncertainty.
The famous "eye for an eye" passage gets the Targum's standard reading: "the value of a fracture for a fracture; the value of an eye for an eye." It was always financial compensation, never physical retaliation.