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 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.