Our tradition certainly thinks so. There’s a powerful message tucked away in Vayikra Rabbah, specifically in section 33, about the weight of our words and the damage they can inflict. It all begins with the seemingly simple phrase, "You shall not wrong one another" (Leviticus 25:14).

But how does the Midrash, that ancient form of Jewish biblical interpretation, understand this verse? Etz Yosef, a commentary on the Midrash, explains that it refers to avoiding verbal abuse and insults. It's about the power of our tongues, for good or ill.

The Midrash then takes us to a fascinating, and frankly, a bit scandalous story from the Book of Numbers (2:34). The Israelites are encamped, organized by their banners, but there’s a problem. Aaron, the High Priest, is facing a barrage of criticism.

Rabbi Yehoshua bar Neḥemya, Rabbi Levi bar Ḥayata, and Rabbi Abba, citing Rabbi Ḥiyya bar Abba, paint a vivid picture: As Aaron attempts to establish the lineage of the tribes, he’s met with scorn. The people challenge him, questioning his own family's pedigree: "You are establishing our lineage? Before you come to establish our lineage, go and establish the lineage of your sons! Elazar your son, to whom is he married? Is it not to the daughter of Putiel?"

Ouch.

What's the big deal about Putiel? Well, the Midrash (specifically Shemot Rabba 7:5) suggests that Putiel is another name for Jethro, Moses' father-in-law, who was, at one time, an idolater. So, the Israelites are essentially implying that Aaron’s grandson-in-law has tainted lineage. Can you imagine the sting of those words?

The text points to Exodus 6:25: "Elazar, son of Aaron, took from the daughters of Putiel." It's a factual statement, but in the context of their accusations, it becomes a weapon.

But here's where the story takes a turn. According to the Midrash, God sees this verbal assault on Aaron and steps in to defend his honor. God Himself establishes Aaron’s lineage, emphasizing the purity and zealotry of his grandson, Pinḥas. Numbers 25:11 states: "Pinḥas son of Elazar son of Aaron the priest."

The Midrash interprets this as "priest son of a priest, zealot son of a zealot, one who turned back wrath son of one who turned back wrath." A powerful lineage indeed! This is because Pinḥas acted decisively to stop immorality and idolatry, thereby "turning back God's wrath" (Numbers 25:11-13). In doing so, he earned God's favor and a "covenant of eternal priesthood."

The Midrash emphasizes that God prioritized Aaron's honor over Moses' in this instance. We see this reflected in Numbers 3:1: "These are the descendants of Aaron and Moses." Notice the order? It's not Moses and Aaron, but Aaron and Moses.

Why this reversal? The Midrash suggests it's because of the verbal abuse Aaron endured. He was publicly shamed, and God responded by elevating his status.

So, what's the takeaway?

This story reminds us that words have power. They can build up or tear down, heal or wound. The Israelites' harsh words against Aaron, questioning his family’s integrity, were deeply hurtful. And God, in His infinite wisdom, recognized the injustice and intervened.

Moses then cautions Israel: "If you sell a sale item..." (Leviticus 25:14) This seemingly disconnected verse serves as a warning. Just as you wouldn't cheat someone in a business transaction, you shouldn't cheat them with your words. The Talmud (Bava Metzia 58b) actually derives from this verse the prohibition against ona'at devarim, verbal oppression.

The story of Aaron and the Israelites is a potent reminder to choose our words carefully. They have the power to diminish, but also to elevate. Let's strive to use them to build each other up, just as God built up Aaron in the face of adversity. What kind of legacy are we building with our words?