Do Not Curse...

Three times, the Torah prohibits cursing another person:

אֱלֹהִ֖ים לֹ֣א תְקַלֵּ֑ל וְנָשִׂ֥יא בְעַמְּךָ֖ לֹ֥א תָאֹֽר׃

You shall not curse (or revile) the judges or God, nor curse the ruler of thy people. (Shemot 22:27)

לֹא־תְקַלֵּל חֵרֵשׁ וְלִפְנֵי עִוֵּר לֹא תִתֵּן מִכְשֹׁל וְיָרֵאתָ מֵּאֱלֹהֶיךָ אֲנִי ה'׃

You shall not curse the deaf, and before the blind do not place a stumbling block, and you will have fear of your God, I am Hashem. (Vayikra 19:14)

וּמְקַלֵּל אָבִיו וְאִמּוֹ מוֹת יוּמָת׃

One who curses his father or mother will be put to death. (Shemot 21:17)

We will focus on the first two, as the final depends on the particularities of relationships. Why specify two ends of the society? The deaf-mute, especially in a world without education for the deaf, meant that communication with the deaf was nearly impossible. (Sign language, and later schools for the deaf were only developed in the late 18^th and early 19^th centuries.) Thus, halakhically, the deaf-mute was considered to lack legal cognizance. He was among the most vulnerable members of society. On the other hand, the leaders and judges are among the most powerful. Indeed, the word halakhically means both judges and God, though we focus on the first understanding. What then is to be derived from the choice of these two extremes?

The Talmud (Sanhedrin 66a), amazing claims that the common denominator is that they are both Jewish people, teaching that this prohibition applies to all Jews. One could take a consequentialist perspective and say that whatever damage is caused by cursing is problematic for everyone. Whether one takes a metaphysical perspective and understand that actual damage is caused (as done the Sefer HaChinuch) or simply assumes that all people can be hurt by curses and insults, the choice of the extremes highlights that there are not exceptions. Alternatively, one can take a virtue perspective, and claim that the issue with cursing is what it reflects/causes about the curser’s character, and thus the “victim” does not matter.

Some commentaries, however, assume that he choice of these two examples adds to the nature of the prohibition. Some (ex. Recanati), assume that the case of the deaf-mute indicates the extra care one must have when dealing with the already vulnerable. Ramban argues that the case of the deaf person is meant to highlight several points. First, if one cannot curse one who is unlikely to know and thus less likely to be hurt emotionally, one knows that it is certainly forbidden to curse those more likely to be hurt. He then adds, that both the case of the deaf-mute and the leader/judge are instances of people who are likely to be cursed. 

Moreover, Scripture always admonishes against doing that which is frequent, for a person is inclined to curse the deaf and put a stumbling-block before the blind since he does not fear them, because they know not, neither do they understand. Therefore [it states here], and thou shalt fear thy G-d, Who sees the secret things. And He added another prohibition against cursing rulers, the prince and the judge, because it is usual for people to curse them in their bed-chamber when in judging him he lets him go forth condemned, and there are many harms that are caused by cursing a prince or a judge, for the masses of people in their foolishness will hate them and will thus be stirred to rise up against them, while in truth the prince and judge establish the land by their justice. (Rambam to Vayikra 19:14, Chavel translation)

As mentioned, the deaf are easy to curse and then are unlikely to find out. As for the judge, people often curse those who rule against them.

I suggest that the problem with that case is as follows. Imagine a person caught speeding in a school zone. If he received a ticket, he can mollify his own frustration at needed to pay the ticket, perhaps receiving points on his licence, by shifting blame of the police officer. Perhaps, he suggests the office was trying to fill his ticket quota. If, however, he does that, he prevents the rightful feeling of remorse that is essential to ensure that he recognizes the danger he placed the school children in, and thus will be less likely to modify his behaviour. The prohibition to curse judges, is that a reminder that while guilt may hurt, recognizing personal culpability is essential to acknowledging wrong and committing to change. Thus, the Torah prohibits expressing anger in a way that deflects that personal responsibility.

Each interpretation thus highlights different truths about our social and religious lives. We must care for all people, regardless of their social status. We must take particular note of those who are already vulnerable. And we must not deflect our feelings of guilt onto others, preventing ourselves from engaging in valuable introspection. As the verse ends, these commandments remind us to be cognizant of the fact that “I am God”, about the holistic responsibilities the Torah places on us, that speak to the most basic truths of being human.