We should think before we speak. How banal! Isn’t this so obvious as to be insulting! But to judge from the number of miscommunications and painful, disastrous verbal exchanges each day we are engaged in, or hear of, it seems that this simple observation still has profound implications. The Parasha certainly confirms this in the consequences meted out to Aharon and Mosheh on account of their verbal attack on the people of Israel, at the time of their great distress.

Confronted with the people’s bitter complaints (again!) over the lack of water, Mosheh Rabbeinu and Aharon fail to follow God’s direction,

“to speak to the rock, so that it brings forth water” (Numbers 20:8).

Rather, Torah relates Moshe struck the rock not once but twice. For this reason Torah and commentaries argue they were not permitted to enter the Promised Land. While popular wisdom dictates that ‘actions speak louder than words,’ in this case, accompanying verbal assult may well have sealed their fate, as they blurted out:

“Listen you rebels/morim shall we get water for you out of the rock?” (Numbers 20:10).

The Midrash (Genesis Rabbah 19:19) reads between the lines for us all, imagining the import of this rhetorical question - connecting morim, additionally with the Greek word for ‘fools,’ the commentary goes on: “Hear now, you who presume to teach your teachers,’ i.e. you imagine yourselves to be wiser than your leaders!’ This impatience with the people was considered reprehensible in Divinely appointed leaders, so taught the Rambam in his Introduction to the Mishnah. It was no less than an act of Khilul HaShem, Desceration of God’s Name. The leaders misdirected their own perceived vulnerability in violent behaviour to those they were called to serve; ego needs outweighed conscientious caring at the moment, the emotional energy needed for a sensitive response was turned into a curse. It was a far cry from what was expected of the first dwellers of earth. The Targum interprets the Divine act of breathing life into the first human beings (Gen.2:7) as bringing the Sacred gift of speech to these first creatures (becoming a ’speaking spirit’). God must have thought it was worth the risk, believing that these creatures and their descendents would ‘think before speaking’.

Our experience confirms

”death and life are in the power of the tongue.‘ (Proverbs 18: 21). [mavet u- khaim b'yad halashone]

The choice is ours. The rest is commentary…

Casting epithets such as “nazi” and “facist” to describe ones political and religious opponents, especially in this country is just that: chilul haSem (balsphaming the sacred gift of speech given by God); referring to a certain segment of the people as “parasites” conjures up very graphic images, which however effective in fueling one’s passionate arguments, may well end in violence. That a very senior military leader once described those against whom the army was fighting in the first Intifada as “cocaroaches in a jar” did its part in shaping aberrant behaviors of soldiers, serving then, and today, trying to act according to the doctrine of “purity of arms” very much before them.

Deamonization of others instead debate, viliffing national and ethnic groups, prepetuating dangerous stereotypes, verbal violence often foloowed by physical abuse against gay and lesbian persons - are among the evils that result from flagrant abuse of the gift of speech.

Guarding the place of Tzelem Elokim in ourselves and in others, and honoring it through the protection of human rights even of our most despised opponents begins with the manner and form of our own speaking. Thus we seek to sanctify the God’s name - before those we are called to serve.

Recent Articles by Rabbi Shaul Feinberg

• Huqqat: Act according to the Golden Mean - June 29th, 2006
• Rabbi Shaul Feinberg - June 8th, 2006
• Huqqat: Thinking Before Speaking - July 7th, 2005

Categories: Bemidbar / Numbers, Huqqat
Tags: human rights, Huqqat, judge, palestinians, rest, settlers