The Power of Speech

From the moment we open our most precious scroll, the very foundation of the world, according to the Zohar, we meet Judaism’s view of what is most powerful in Creation, the Hebrew language. Each letter is seen as a tool to innovate and each word is G-d’s implement to create, culminating in sentences that speak a reality G-d sets into motion, “Vayomer Elohim,” “And G-d said,” so there is.

The word “Abracadabra,” the oft phrase used by magicians, originates from the Hebrew “Abra K’Dabra,” “I create as I speak.” G-d, the first magician, pulls out of the tohu vavohu, the formless and chaotic presence, the beginning of all things. Through the Ruach Elohim, the spiritual wind blows shapes and forms, a speakable foundation for all things in the Universe: “The voice of the Lord is powerful, the voice of the Lord is majestic” (Psalms 29:4). We come to learn in that moment the most powerful tools we possess come from the mouth: “Death and Life are in the power of the tongue” (Psalms 18:21).

Watching the war in Ukraine we see this play out on the big stage. Putin and his supporters use language to convert the minds of their countrymen with images of horrific antisemitic rhetoric while Vladimir Zalinski uses language to inspire the hearts and souls of his countrymen to fight and lay down their bodies for what they treasure, their land. In our own country we see the minds of the naïve twisted by images and theories so absurd we would read them in underground fantasies, and the concept of truth is barely recognizable by many. What was once limited to local writing, land-lines or one-on-one conversations is now spread in a second through the magic of the Internet. Social platforms have become an opportunity to bring closeness and fill lonely moments for many but at the same time they have become the deadliest expression of judgment, hatred and punitive action. When once we played “telephone” as a party game, whispering in each other’s ears amazed at how at the end of the circle the first words had become so embellished and changed, now we barely express an opinion and it is fodder for the multitudes, liked by “friends,” and hated by “enemies.” Partisan kinship is often the marker of support, and truth or even objectivity become of little importance.

In a tradition where words are the essence of education, law, relationships, and even liturgy, we are hard pressed to see them as insignificant. Through them we both teach and learn facts and poetic surmises, establish right behavior and moral functioning, and share with those who are friends and family. And through them we speak to G-d with what weighs deep in our hearts and souls. They are the very foundation of our partnership with the Holy One in the continual completion of the world. Each individual, in their unique and special gifts, has a profound place in the world with the capacity to enhance the lives of others or detract from their light.

And when we work for institutions, who is truly responsible? When we speak personally is it a reflection of the company/organization in which we work? We frequently see expressed, both on television and in writing, “These words are not a reflection of this institution; they are the beliefs of the one who speaks.” Does the position or form of employment determine how much responsibility one carries in their speech on non-work related topics? Should institutions take a disclaimer or do individuals carry more responsibility?

As clergy we find ourselves under a heavier burden both in the example we must set and the expectations we should expect of our people. It is a double-edged sword to model goodness and choose our words wisely while being able to call out the falsehoods, the destructiveness of lying, as well as behavior that appears immoral. As Ecclesiastes says, “Though the word of a king is authoritative, who will say to him, “What are you doing?” Who will question our leaders? Moshe himself expresses the desire that each of us be prophets: “If only all the Lord’s people were prophets” (Numbers 11:29.( The prophet was the spokesperson for G-d, especially to call out behavior that was destructive and immoral. Like a spiritual alarm clock, his words rang out to remind the people when they went astray. As rabbis we follow the lineage of the prophets and isn’t it upon us to face our congregation, or even the public at large, when gross or inappropriate behavior shines bright. Though clearly law prohibits clergy of all religions from endorsing political candidates, must it also tie the hands of leaders because they fear losing followers or financial support? Is “righteous anger” no long acceptable?

It is a double-edged sword to model goodness and choose our words wisely while being able to call out the falsehoods, the destructiveness of lying, as well as behavior that appears immoral.

What of those of us who witness questionable behavior? Do we have the right to speak up? Can we comment, respond and/or agree with others who express our feelings articulately? Doesn’t Ecclesiastes teach us, “There is a time to be silent and a time to speak?” Are our Jewish institutions not responsible to speak out, to question, and not shrink for fear of controversy? And more importantly if mistaken or even foolish inappropriate behavior occurs are we not to follow Jewish protocol that allows for “reprove, rebuke, and T’shuvah with patience and instruction?” “Like an ornament of fine gold is a wise reprover to a listening ear” (Proverbs 25:12).

In a litigious world words have become a battlefield. On out-of-control social media platforms the extent of shaming young tender individual souls has motivated suicide as young people are afraid to face their peer groups. R’chilut, talebearing, can be incredibly destructive. Yet, walking the fine line of calling out truth versus speaking negatively about others is reflected in our multi-verse tradition: “By the mouth of the wicked it is torn down” versus “Like apples of gold … is a word spoken in right circumstances” (Proverbs 11:11, 25:11-12). It is no easy road we walk these days.

In one instance, believing I had witnessed a truth, I responded in the moment. We’ve all felt that outrage when we watch what we believe is inexcusable. And yet my response was wrong. It is not my place to speak about another. I regret responding, particularly impulsively, on a platform that clearly has no boundaries. Social media has become a corrosive venue where there is no control whatsoever. Even if my intent was not to hurt another, my tradition teaches that speaking about another person is not acceptable and considered a sin. I am sorry if I inadvertently hurt anyone, for this has been an important reminder of something I know and even teach to others that words are powerful. There are times when silence is necessary: “He who restrains his lips is wise” (Proverbs 10:19). Wel must stay focused on gratitude for the Presence of the Holy One and ask for G-d’s help to scrutinize what we say so that it is for good, and for truth, with a capital T.

Eva Robbins is a rabbi, cantor, artist and the author of “Spiritual Surgery: A Journey of Healing Mind, Body and Spirit.”