I’ve always enjoyed this Eastern European Jewish folktale. Perhaps you will, too.
It’s a story about a man (it certainly could be a woman) who goes about the town telling stories and lies about Rabbi. Eventually the man realizes the wrong he has done and feels remorseful. He goes to the Rabbi to beg the Rabbi’s forgiveness. He tells the Rabbi he would do anything to make amends. The Rabbi tells the man to take a feather pillow, cut it open and scatter the feathers to the wind. When he is done with the task, the Rabbi tells the man to return. It seems like a strange request, but since it is simple to fulfill he decides to do it. He returns to the Rabbi the next day. The Rabbi tells him, “And now your job is to go and gather all the feathers and bring them back to me.” The man knows that this is an impossible task. They have been scattered far and wide. “And such is true of your damaging words, lies and comments,” says the Rabbi. “You can no more take back the damage that your words have done to me then you can collect the feathers.”
So true. No wonder the things we say about others have been likened to an arrow. Once the words are spoken, like an arrow, they cannot be retrieved. The damage they do can’t be stopped. The harm they cause can seldom be predicted because words, like arrows, often go astray.
Judaism, like Buddhism, is intensely aware of the power of speech. Consequently, it has some very strict rules about speech because of the harm that can be done through the things we say. It even suggests that the harm done by speech is worse than the harm done by stealing because money loss can be repaid, but the damage done by speech can never be repaired. It calls the one who speaks disparagingly or who distorts the truth, the lowest of the low; and considers the one who listens to it even worse than one who tells it because no harm could be done by a gossip if no one listened. Pretty strong words.
Disparaging speech kills three people: “the person who speaks it, the person who hears it, and the person about whom it is told.” (Talmud Arachnid 15b)
Yep.
I gotta think that this is why the Talmud describes the tongue as being so dangerous that it must be kept hidden from view behind two protective walls–the mouth and teeth–to prevent its misuse.
And no wonder Buddhism suggests we ask ourselves these three questions before we speak (and to only) speak if the answer to all three is “yes.”
Is it kind?
Is it true?
Is it necessary?
And I’ve decided to add a fourth question: Is the information I have accurate and complete?