We often underestimate it, but Jewish tradition teaches us that the tongue is a force to be reckoned with. (Proverbs 18:21) says it plainly: "Death and life are in the power of the tongue." It’s a profound statement, really. Everything, it seems, hinges on what we choose to say, or not say.
Midrash Tehillim, a collection of homiletic interpretations on the Book of Psalms, delves deeply into this very idea. It warns us against the arrogance of thinking we can just say whatever we want, simply because we have the "authority" to do so. (Psalm 34:14) gives us clear guidance: "Keep your tongue from evil." It sounds simple, but how often do we truly consider the impact of our words before they leave our lips?
And if you think that holding back from harmful speech is no big deal, think again. The Midrash (rabbinic interpretive commentary) reminds us that (Proverbs 21:23) holds a powerful truth: "He who guards his mouth and his tongue, guards his soul from troubles."
It's difficult, isn't it? To truly restrain ourselves. To think before we speak. (Psalm 12:5) captures this struggle perfectly, with the words of those who defiantly proclaim, "With our tongue we will prevail; our lips are with us—who is master over us?" It's a chilling verse, highlighting the arrogance and potential danger of unchecked speech.
The Midrash then asks, who can stand against such individuals in Gehenna (hell)? Even Gehenna itself, according to the text, feels overwhelmed. It's a vivid image, painting a picture of the destructive force of unrestrained negative speech. God's response, "I am above and you are below," (Psalm 120:4) implies that only divine intervention can truly combat this destructive force.
So, what's the solution? How do we avoid the pitfalls of the unchecked tongue? The Almighty tells Israel, "If you want to be saved from Gehenna, distance yourselves from evil speech, and you will merit the World to Come," echoing (Psalm 34:13), "Who is the man who desires life?"
The Midrash illustrates this with a story about a peddler traveling through the towns of Tzefuria, and expands with a practical example: the simple act of eating figs. If you eat without a blessing, it is death in the power of the tongue; if you eat and bless, it is life in the power of the tongue. Everything comes back to the power of our words.
Furthermore, the Midrash connects the power of speech to the Torah itself. If one merits the Torah, one merits life, because the Torah is called the Tree of Life (Proverbs 3:18). And the Torah becomes a remedy for the tongue, a soothing balm, as (Proverbs 15:4) states: "A soothing tongue is a tree of life."
Therefore, the Midrash concludes, speaking negatively about others is not just a minor offense – it endangers lives! It then makes a startling comparison. Get this: speaking negatively is considered a sin even greater than idol worship, sexual immorality, and murder! While these three sins are described as "great," negative speech is described as "great transgressions." It's a powerful assertion, highlighting the immense damage that gossip and slander can inflict.
The text argues that while killing someone takes one life, speaking negatively can kill three: the speaker, the person spoken about, and the listener. It's a ripple effect of destruction.
To illustrate this, the Midrash tells the story of Doeg, who spoke negatively about Ahimelech before Saul. The consequences were devastating. Saul, Ahimelech, and Doeg all suffered as a result. Saul died for his unfaithfulness (1 (Chronicles 10:1)3), Ahimelech and his household were killed (1 (Samuel 22:1)6), and Doeg was driven from the world (Psalm 52:9). All because of negative speech!
So, what can we take away from all of this? The message is clear: our words have power. They have the power to build up or tear down, to heal or to harm, to bring life or to bring death. Let's strive to use our tongues wisely, to speak with kindness, compassion, and intention. Because ultimately, the quality of our lives, and the lives of those around us, depends on it.
Another thing to consider is the matter of the redoubtable tongue. As it is written in Proverbs 18:21, "Death and life are in the power of the tongue," meaning that everything depends on the tongue. If a person seeks to speak evil, he should say nothing, and if he seeks to speak good, he should speak up. Therefore, one should not say, "Since I have the authority, I will speak whatever I want." The Torah has already warned us and said in Psalm 34:14, "Keep your tongue from evil." And if you say that you lose nothing by doing so, beware, for the Holy Spirit cries out and says in Proverbs 21:23, "He who guards his mouth and his tongue, guards his soul from troubles." Another point is that death and life are in the power of the tongue. See how difficult it is to remove evil speech from one's mouth, to the extent that a person denies it altogether, as it is said in Psalm 12:5, "Who said, 'With our tongue we will prevail; our lips are with us—who is master over us?'" And who can stand against them in Gehenna? As it were, the Almighty shouts out to those who speak evil and says in Psalm 94:16, "Who will rise up for me against the wicked?" And who can withstand them in Gehenna? And even Gehenna itself says to Him, "I am unable." And the Holy One, blessed be He, replies to her, "I am above and you are below," as it says in Psalm 120:4, "Sharp arrows of the mighty with coals of the broom tree." The Almighty said to Israel, "If you want to be saved from Gehenna, distance yourselves from evil speech, and you will merit the World to Come," as it is said in Psalm 34:13, "Who is the man who desires life?" Our Rabbis said that there was a story about a peddler who was traveling around the towns of Tzefuria, and so on. Another point is that death and life are in the power of the tongue. The livelihood of figs: if one eats without blessing, it is death in the power of the tongue; if one eats and blesses, it is life in the power of the tongue. Everything depends on the tongue. "If one merits the Torah, one merits life, as the Torah is called the Tree of Life. As it is written (Proverbs 3:18), 'She is a tree of life to those who grasp her.' And the Torah is a remedy for the tongue, as it is written (Proverbs 15:4), 'A soothing tongue is a tree of life.' Therefore, one who speaks negatively about others is endangering lives. Come and see how severe the sin of speaking negatively is, greater even than idol worship, sexual immorality, and murder. For it is written that with these three sins, it is written 'great' and in regards to speaking negatively it is written 'great transgressions.' The tongue speaks of great things, etc. Concerning idol worship, it is written (Exodus 32:31), 'Please, this people has committed a great sin.' Concerning sexual immorality, it is written (Genesis 39:9), 'How can I commit this great evil and sin against God?' Concerning murder, it is written (Genesis 4:13), 'My punishment is too great to bear.' I have come to inform you that speaking negatively is more difficult than these three sins. Another matter is that one who kills a person, only kills one soul. But one who speaks negatively kills three: the one who speaks, the one who is spoken about, and the one who listens. And where do we learn this? From the concern expressed by Doeg, who spoke negatively about Ahimelech before Saul, and three were killed: Saul, who accepted his words, Ahimelech, who was spoken about, and Doeg, who spoke. And how do we know this? From the verse that states concerning Saul, 'So Saul died for his unfaithfulness which he had committed against the Lord, because he did not keep the word of the Lord, and also because he consulted a medium for guidance' (1 Chronicles 10:13), and concerning Ahimelech, it is written (1 Samuel 22:16), 'Ahimelech died, and his father's household.' And concerning Doeg, it is stated that he was driven from the world, as it is written (Psalm 52:9), 'I will forever praise You for what You have done; in Your name I will put my trust, for Your faithful ones have sought refuge in You.' From the life of the world. And who caused this? Negative speech, as it is written concerning Doeg, who informed Saul."
