A tangible silence

Rabban Shimon ben Gamliel teaches, at Avot 1:17:

כָּל יָמַי גָּדַֽלְתִּי בֵּין הַחֲכָמִים, וְלֹא מָצָֽאתִי לְגוּף טוֹב מִשְּׁתִיקָה, וְלֹא הַמִּדְרָשׁ עִקָּר אֶלָּא הַמַּעֲשֶׂה, וְכָל הַמַּרְבֶּה דְבָרִים מֵבִיא חֵטְא

Translation: “In all my days I have been brought up among the wise, and I have found nothing better for the body than silence. The essential thing is not study, but action. And anyone who talks too much brings on sin”.

The main message of Rabban Shimon is clear: it is good to be sparing with one’s speech and to prioritise the performance of good deeds even when one is committed to the study of Torah. However, there is still scope for questions and discussion.

Two issues spring out at us. The more obvious one arises from the curious reference to “the body”. Would not Rabban Shimon’s message be just as clear if those words were omitted? And why should anything as intangible as human speech be thought to have an impact on a person’s corporeal wellbeing?

The other issue arises from the inclusion of the first part of Rabban Shimon’s teaching in Avot, when the final part cautions against excessive verbiage and the redactor has also included other teachings about the need to limit one’s speech (Avot 1:5, 1:11, 3:17).

An explanation that both accounts for the reference to “body” and vindicates the inclusion of the apparently repetitive teaching in this Mishnah is offered by the Sefat Emet (as brought by Rabbi Gedaliyahu Schorr, Or Gedaliyahu, parashat Behar). According to this explanation, when Rabban Shimon refers to silence that is good for the body, he is referring to a person’s need to silence the internal voice that advocates for those urges and desires that relate to one’s physicality. How does one silence this internal voice one? By subjugating it through the force of one’s neshamah, one’s spiritual strength.

If one accepts this view, the mishnah teaches of Rabban Shimon’s own personal experience of exercising self-discipline regarding the body. This presumably means curbing excessive eating, drinking and other pleasures that are permitted but potentially harmful when there is over-indulgence. It does not suggest that silence is better than any form of speech; nor does it overlap with the other mishnayot concerning the desirability of limiting one’s verbal output.