By Rabbi Alan Iser
This week’s Torah portion is
Mishpatim: Exodus 21:1 – 24:18
Among the many laws in this week’s Torah portion, we read: “You shall not curse Elohim nor put a curse on a ruler in your nation” (Exodus 22:27). The word Elohim could be understood as God or gods, but already in the Talmud (Sanhedrin 66a) it is interpreted to mean judges, as clearly it does in Exodus 22:7. In that verse, a person who has been guarding another’s property, which has been stolen while in his possession, must testify before “Elohim” that they have not misappropriated the property. In addition to not cursing judges or leaders, our Torah portion also outlaws cursing parents.
Maimonides, in his magisterial law code, the Mishneh Torah, expands this prohibition, not only to judges and Jewish political leaders but to any Jew, including cursing one’s self. The specific language of the curse must include one of the names of God, whether in Hebrew or any other language. The term which initiates the curse, “arur” (cursed), can imply an oath, a curse or a ban of ostracism (usually excommunication). Maimonides includes in this prohibition cursing the deaf, even if they cannot hear the curse or be hurt by the imprecation. So, too, it applies even if the person being cursed is not aware of it (Hilkhot Sanhedrin 26:1,3).
In his book enumerating and explaining the commandments, Maimonides offers keen insights into the reasons for the prohibition of cursing others. One reason, of course, is desecration of the name of God. However, Maimonides here concentrates on the potential effects on the cursers themselves. From a desire for revenge or the desire to right a perceived slight, it will escalate from words to damaging property to physical injury and ultimately possibly even to murder; but it all starts with words. Not only that, cursing others will habituate people to being petty, vengeful and angry. All of this is why you cannot curse even if the object of your curse is not aware of it (Sefer Hamitzvot, Negative Commandment, Number 317).
Maimonides’ conceptualization of this law has some far-reaching lessons for us in our personal and political lives. To universalize his message, his dictates should be applied in our relations with both Jews and non-Jews. We should always be careful with our words when addressing both our friends and foes, especially in the heat of a dispute. Resorting to cursing not only demeans the person cursed but also degrades ourselves. In today’s polarized political atmosphere, both here and in Israel, many of us are prone to demonize and dehumanize those with whom we disagree. Both history and Maimonides teach us that violent words often lead to violent actions and unforeseen consequences.
Rabbi Alan Iser is a senior adjunct professor in the Department of Theology and Religious Studies at St. Joseph’s University. The Board of Rabbis of Greater Philadelphia is proud to provide diverse perspectives on Torah commentary for the Jewish Exponent. The opinions expressed in this column are the author’s own and do not necessarily reflect the view of the Board of Rabbis.
. The word Elohim could be understood as God or gods, but already in the Talmud (Sanhedrin 66a) it is interpreted to mean judges, as clearly it does in Exodus 22:7. In that verse, a person who has been guarding another’s property, which has been stolen while in his possession, must testify before “Elohim” that they have not misappropriated the property. In addition to not cursing judges or leaders, our Torah portion also outlaws cursing parents.){kind=link}