|
|
|
Judaism is often thought of as a sound-filled religion — God uses speech to utter
the world into existence, and synagogues and study halls are often places of audible
prayer and learning. Yet, silence has its place in the Jewish textual tradition. For
example, in the Torah, the high priest Aaron
reacts
to the death of his two sons with silence, and Pirkei Avot (a tractate of the
Mishnah filled with ethical maxims) praises silence as a "fence to wisdom." Sources throughout the centuries discuss the place and value of silence.
|
|
|
|
|
The Value of Silence
MISHNAH
|
|
|
|
Silence can at times be more valuable than excessive speech. Pirkei Avot, a tractate
of the Mishnah, offers ethical teachings and maxims from the rabbis, emphasizing the
importance of actions over words.
|
|
|
|
Pirkei Avot 1:17
שִׁמְעוֹן בְּנוֹ אוֹמֵר, כָּל יָמַי גָּדַלְתִּי בֵין הַחֲכָמִים, וְלֹא מָצָאתִי
לַגּוּף טוֹב אֶלָּא שְׁתִיקָה. וְלֹא הַמִּדְרָשׁ הוּא הָעִקָּר, אֶלָּא הַמַּעֲשֶׂה.
וְכָל הַמַּרְבֶּה דְבָרִים, מֵבִיא חֵטְא:
Shimon, his son, used to say: all my days I grew up among the sages, and I have
found nothing better for a person than silence. Study is not the most important
thing, but actions; whoever indulges in too many words brings about sin.
|
|
|
The Power of Silent Empathy
JEWISH THOUGHT
|
|
|
|
In times of suffering, sometimes the most powerful response is silent companionship
and empathy. This excerpt from Erica Brown's work on the Three Weeks period
highlights a rebbe's choice to stand in solidarity with a young man, emphasizing the
profound impact of presence over words.
|
|
|
|
In the Narrow Places: Daily Inspiration for the Three Weeks, [Day Seven] 23
Tammuz; Consolations 4
A tale is told among Hasidim about a young man who had suffered many great personal
losses, and traveled far to see his rebbe, seeking clarity and renewed faith at a
time that sorely tried him. He arrived at the rebbe’s court and blurted out his
catalogue of misfortunes. The rebbe sat in silence and listened. Even when this
disciple had finished, the rebbe sat in a prolonged and pregnant silence. The young
man trembled. Finally, the rebbe got up and stood right next to his disciple and
said in a hushed tone, “I cannot explain why any of these terrible things have
befallen you. But I can stand beside you in anger.” That is consolation.
|
|
|
The Legal Implications of Silence
RESPONSA
|
|
|
|
Silence in a legal context is not automatically considered an admission of guilt or
truth. The 13th-century responsa of Rabbi Meir of Rothenburg, known as the Maharam,
explores the conditions under which silence can be interpreted in Jewish legal
proceedings.
|
|
|
|
Teshuvot Maharam, Cremona Edition 261:1
וששאלת על ראובן שטען על שמעון הרבה טענות ושתק שמעון באחת מן הטענות
אם שתיקתו כהודאה דמיא או לא. אין נראה לי שתיקה כהודאה בשום מקום ואפילו בב"ד אלא אם
כן אמר אתם עדיי ושתק. דגדולה מזו אמרינן. דטוען וחוזר וטוען ליישב דבריו הראשונים אפי'
היכא דמיחזי קצת כסותר דבריו כי ההיא דפרק חזקת הבתים (בבא בתרא דף לא). כ"ש אם שתק
ושוב רצה לטעון וליישב טעם שתיקתו. דשתיקתו לאו כהודאה דמיא:
Q. A pressed many claims against B. To one of his claims B made no reply. Is
B's silence to be considered an admission of the truth of A's claim?
A. Silence is not considered admission even if the defendant kept silent at
court, unless the claimant summoned his listeners to witness the fact that the
defendant did not deny his claim, and the latter still failed to reply.
SOURCES: Cr. 261; Mordecai Hagadol, p. 269c; Hag. Maim., Toen 7, 9.
|
|
|
|
|
Questions for Exploration
|
-
What did you find surprising in the sources about silence?
-
What insights do Jewish sources offer about the spiritual power of silence?
-
How might the Jewish perspective on silence encourage us to embrace moments of
quiet in our busy lives?
|
|
|
|
|
