This isn't just about political correctness; it's about the power of our words, our thoughts, and their ripple effects in the cosmos.
Rabbi Avin kicks things off with a powerful idea. He suggests that when we curse or blaspheme, we're actually betraying the very intelligence that God gave us – an intelligence that sets us apart from animals. God created us with eyes and ears, just like the beasts and birds, but then, as it says in (Psalms 49:21) "He is comparable to animals, which perish [nidmu]". Here's the kicker: the Midrash (rabbinic interpretive commentary) cleverly defines nidmu as "silence." God silenced the animals, in a sense, elevating us. So, to use that elevated intelligence to curse is a profound act of ingratitude. How many favors has God performed for us, that we don't even understand?
But the passage doesn’t stop there. It gets even more intriguing.
The text offers another interpretation: "Even in your thought, do not curse a king" refers to the earthly rulers around you. "And in your bedrooms do not curse the wealthy." In other words, watch what you say, even in private! Why? Because, as Ecclesiastes continues, "As the birds of the heavens will carry the sound, and a winged creature will tell the matter."
Rabbi Yirmeya ben Elazar connects this to the raven and the art of bird divination. Imagine that! The idea that ravens could somehow discern and reveal our whispered criticisms. Rabbi Levi adds, "There are ears on the road and ears to the wall." It's a vivid reminder that our words, even our secret ones, can find their way out.
This leads to a powerful story about King David. Rabbi Yehuda bar Simon says that God rebuked David for saying, "My enemies will be exceedingly ashamed and frightened" (Psalms 6:11). God asks David, "Who was your enemy? Was it not Saul?" David, realizing his mistake, pleads with God not to count it as an intentional sin, but rather as an unwitting one – a shegagot. He then composed Psalm 7, which is called a shigayon, a meditation. So even the great King David had to be mindful of his words, especially towards those in authority.
But the passage takes another turn, elevating the "king" and "wealthy one" to refer to the King of the Universe and the Wealthy One of the Universe – God Himself. So, the warning becomes: "Even in your thought, do not curse the King of the universe. And in your bedrooms do not curse the Wealthy One of the universe."
Rabbi Levi then speaks of two kinds of sounds: a beneficial sound and a detrimental sound. A beneficial sound is like the Israelites' positive response to God's words in (Deuteronomy 5:25), where God says, "They did well [hetivu] in everything that they spoke." Rabbi Ḥiyya bar Ada and bar Kappara compare this to the preparation of the lamps and the incense in the Temple – acts of sacred service. In contrast, a detrimental sound is like the Israelites' rebellious words in (Deuteronomy 1:34), which provoked God's anger.
Rabbi Taḥlifa makes a profound point: God's "rage" isn't the same as human rage. God may punish, but He isn't consumed by anger. As (Psalms 95:11) says, "That I took an oath in My wrath," but God can change His mind. Rabbi Levi, in the name of bar Kappara, illustrates this with a parable of a king who, angry with his son, initially forbids him from the palace. But then, the king rebuilds the palace and welcomes his son back in, thus keeping his oath while still showing love.
Then comes this amazing image from Rabbi Avin: When we sleep, our body tells the soul what it has done, the soul tells the spirit, the spirit tells the angel, the angel tells the cherub, the cherub tells the winged creature – and the winged creature tells the One who spoke and the world came into being! It's a powerful reminder that nothing is truly hidden.
Finally, the passage connects "king" and "wealthy one" to Moses. "There was a king in Yeshurun" (Deuteronomy 33:5) refers to Moses, and he became wealthy when God created a sapphire mine for him in his tent. As it says in (Exodus 34:1), "Carve [pesol] for yourself [two tablets of stone]" – the waste [pesolet] shall be for you." Moses then declares, "The blessing of the Lord, it will make wealthy" (Proverbs 10:22). Moses ascends heavenward like a bird, and it was told to Moses at Sinai, "Take out the blasphemer" (Leviticus 24:14).
So, what does this all mean for us? It's a call to be mindful – not just of our actions, but of our thoughts, our words, and the intentions behind them. It's a reminder that we are created in God's image, gifted with intelligence and the power of speech. How will we use that gift? Will we use it to curse, or to bless? To tear down, or to build up? The choice, ultimately, is ours. And the consequences, as we've seen, can be far-reaching.
“Even in your thought do not curse a king” (Ecclesiastes 10:20) – Rabbi Avin said: Do not curse and blaspheme before Me with the intelligence that I granted you beyond that of the animal, beast, and bird. I created two eyes for you, and they have two eyes; you have two ears, and they have two ears. I made you similar to them, as it is stated: “He is comparable to animals, which perish [nidmu]” (Psalms 49:21). Nidme6The midrash is defining the meaning of the term nidmu in the verse, which it mentions in a slightly different form, nidme. is nothing other than silence. I silenced them in your honor. How many favors have I performed for you, but you do not understand, as it is stated: “Man, in honor, does not understand” (Psalms 49:21). Another matter: “Even in your thought, do not curse a king” (Ecclesiastes 10:20) who is before you. “And in your bedrooms do not curse the wealthy” (Ecclesiastes 10:20) that is before you.7Unlike the previous exposition, where the verse was understood as referring to not cursing God, now the verse is understood as referring to not cursing powerful people. Some suggest that this sentence should be understood to mean: Do not curse a king or wealthy individual who came before you, i.e. preceded you (see Maharzu). “As the birds of the heavens will carry the sound” (Ecclesiastes 10:20) – Rabbi Yirmeya ben Elazar said: This is the raven and the art of bird divination.8It was thought that through the art of bird divination, ravens could tell a person what others had said about them. “And a winged creature will tell the matter” (Ecclesiastes 10:20) – Rabbi Levi said: There are ears on the road and ears to the wall. Another matter: “Even in your thought do not curse a king” (Ecclesiastes 10:20) who is in your generation. “And in your bedrooms do not curse the wealthy” (Ecclesiastes 10:20) that is in your generation. “As the birds of the heavens will carry the sound” (Ecclesiastes 10:20) – Rabbi Yehuda bar Simon said: The Holy One blessed be He said to David: ‘Should you have said this: “My enemies will be exceedingly ashamed and frightened” (Psalms 6:11)? Who was your enemy? Was it not Saul? Is it not written: “On the day the Lord saved him from the hands of all his enemies and from the hand of Saul” (Psalms 18:1)?’ At that moment, David said before the Holy One blessed be He: ‘Master of the universe, do not tally it among my intentional sins, but rather among my unwitting sins [shegagot].’ That is what is written: “A meditation [shigayon] by David” (Psalms 7:1). Another matter: “Even in your thought do not curse a king” (Ecclesiastes 10:20) – do not curse the King of the universe. “And in your bedrooms do not curse the wealthy” (Ecclesiastes 10:20) – the Wealthy One of the universe. “As the birds of the heavens will carry the sound” (Ecclesiastes 10:20) – Rabbi Levi said: There is a beneficial sound that emerges and a detrimental sound [that emerges]. A beneficial [sound]: “The Lord heard the sound of your words as you spoke to me, [and the Lord said to me: I heard the sound of the words of this people that they spoke to you; they did well in everything that they spoke]” (Deuteronomy 5:25). What is: “They did well [hetivu] in everything that they spoke”? Rabbi Ḥiyya bar Ada and bar Kappara: One said: It is like the preparation of [hatavat] the lamps, and one said: It is like the preparation of the incense.9Both of these were part of the Temple service. There is a detrimental sound: “The Lord heard the sound of your words, and He was enraged and took an oath, saying” (Deuteronomy 1:34). Rabbi Taḥlifa said: The Holy One blessed be He said: For them it is rage, but for Me, what rage is there?10Although God’s reaction appears to people as rage, in reality God carries out punishments but is not enraged. “That I took an oath in My wrath” (Psalms 95:11) – I took an oath in My wrath, but changed My mind. “That they would not come to My resting place” (Psalms 95:11) – they will not come to this resting place,11The Land of Israel but they will come to another resting place.12The World to Come Rabbi Levi said in the name of bar Kappara: This is analogous to a king who grew angry at his son and decreed that he shall not enter the palace with him. What did the king do? He stood and demolished it, rebuilt it, and brought his son into the palace with him. The result is that he observed his oath and brought in his son. So, the Holy One blessed be He said: “That I took an oath in My wrath that they would not come to My resting place” – they will not come to this resting place, but they will come to another resting place. “And a winged creature will tell the matter” (Ecclesiastes 10:20) – Rabbi Avin said: When a person is asleep, the body tells the soul [what it has done], the soul [tells it] to the spirit, the spirit to the angel, the angel to the cherub, the cherub to the winged creature,13This is a reference to an angelic creature called a seraph (see Kohelet Rabba 10:20). “and a winged creature will tell the matter”; before whom? Before the One who spoke and the world came into being. Another matter: “Even in your thought do not curse a king” (Ecclesiastes 10:20) – this is Moses, as it is written: “There was a king in Yeshurun” (Deuteronomy 33:5). “And in your bedrooms do not curse the wealthy” (Ecclesiastes 10:20) – this is Moses. From where did Moses become wealthy? Rabbi Ḥanin said: The Holy One blessed be He created a sapphire mine for him in his tent, and it is from there that he became wealthy. That is what is written: “Carve [pesol] for yourself [two tablets of stone]” (Exodus 34:1) – the waste [pesolet] shall be for you. At that moment, Moses said: The blessing of the Lord, it will make wealthy” (Proverbs 10:22). “As the birds of the heavens” (Ecclesiastes 10:20) – as he flew like a bird and ascended heavenward. “And a winged creature will tell the matter” (Ecclesiastes 10:20) – as it was told to Moses at Sinai: “Take out the blasphemer” (Leviticus 24:14).
