No cursing – The Torah’s Prohibition Against Wishing Misfortune to a Fellow Jew:[1]
Many people mistakenly believe that the Torah’s prohibition against cursing is limited to the use of vulgar or offensive language—what we commonly call “curse words” or “swear words.” While such speech is certainly discouraged under the general prohibition of Nivul Peh[2] (obscene or degrading speech), this is not the essence of the biblical or halachic prohibition. The true prohibition against cursing, as defined in Jewish law, is far more serious and profound: it is the act of wishing harm, misfortune, or any negative outcome upon another Jew. This includes verbalizing a desire for bad tidings to befall someone, even if no explicit profanity is used. Such speech reflects a destructive intent and violates the Torah’s command to uphold peace and love among our people. Unfortunately, this misunderstanding persists, and as a result, the gravity of the actual prohibition is often overlooked. There are individuals who maintain a “clean mouth,” never uttering vulgar words, yet in moments of anger they may express harmful wishes toward others—even their own relatives such as a father, mother, sibling, or child. This too falls under the prohibition and carries significant spiritual weight.
“You shall not curse the deaf, and you shall not place a stumbling block before the blind; you shall fear your God—I am Hashem.” (Vayikra 19:14)
The Issur:
It is forbidden for a person to express with his mouth any bad tidings regarding any Jew[3] being that a pact is made with the lips [to do their biddings].[4] One who does so, and mentions Hashems name in a curse against any Jew, irrelevant of language, such as “May G-d do this and this to you,” transgresses a Biblical prohibition and is liable for lashes.[5] Unfortunately, many people are not careful in this and say G-d will take you etc., and transgress a Biblical prohibition.[6]
The scriptural source:[7] The Torah[8] explicitly commands, “You shall not curse the deaf, and you shall not place a stumbling block before the blind; you shall fear your God—I am Hashem”. Although the verse mentions “the deaf,” the Sages[9] clarify that this prohibition applies to all Jews, not only those who cannot hear; the deaf person is cited to teach that even when the victim cannot hear the curse, it remains forbidden.
The language:[10] The prohibition against cursing applies regardless of the language used; whether one speaks in Hebrew, English, or any other tongue, the essence remains the same—a harmful utterance directed at a fellow Jew is forbidden.
Omission of Hashem’s Name:[11] If the curse is uttered without mentioning Hashem’s name, the individual is not subject to lashes, though such conduct remains prohibited.
Damages oneself:[12] One who curses another, the curses that he said return to fall upon him.
Person not present:[13] This prohibition remains applicable even if the curse or negative remarks are made when the individual towards whom the remarks are intended is not physically present.
Person is present:[14] If the individual is present as the curse is pronounced, the person issuing the curse also violates the Biblical prohibition of Onahs Devarim, aside for the prohibition of Lo Sikalel.
Hinting towards the bad tiding: It is even forbidden to say [regarding a missing person] “if so and so were alive he would have come to here [or would have written a letter, and hence it must be he is dead],” being that a pact is made with the lips [to do their biddings].[15] The same applies with all similar cases one needs to be very careful from what he says.
Having good intentions:[16] The prohibition applies even if one has good intentions. Thus, Moshe Rabbeinu was erased from Parshas Tetzaveh because he asked G-d to erase him from His book, even though he had good intentions.
Applies to both simple person and Tzadik:[17] As stated above, even Moshe Rabbeinu was erased from Parshas Tetzaveh because he asked G-d to erase him from His book. Thus, certainly a simple person must be careful with his words regarding mundane matters. This is even greater emphasized in the Zohar which states that even a simple person must beware not to ever express any curses from his mouth, as his words cause damage.
Not to curse even oneself:[18] One may not even curse himself and one who does so, and mentions Hashems name in the curse, irrelevant of language, such as “May G-d do this and this to me,” transgresses a Biblical prohibition and is liable for lashes. [One is not even to curse himself, as there are supernal angels which are called Oreriy Yom which answer Amen, and bring the curse to the supernal snake.[19]]
Threatening a child:[20] A child [who is misbehaving] should not be threatened that he will be hit at a later time. Rather, if the child deserves to be hit, then he should be hit right away, or he should be quite and not threaten the child at all. There was once a situation in which a child ran away from the school and was threatened to be hit by his father, and the child went and committed suicide.
Not to repeat or recite a curse that can be interpreted to oneself or another:[21] When a person relates to his friend how a certain Gentile [or other person] was cursed, he should not repeat the curse to his friend in that same language, such as to say, “I said to him, you are cursed.” Rather, one is to say, “I said to him that he is cursed.” The same applies when speaking of any negative matter, that one should never mention it in a way that it can refer to him or to another person. [Thus, during conversation, one should avoid saying things like if “such and such were to happen to you” or “if such and such were to happen to me.”]
Praying to G-d to judge and punish his friend:[22] It is forbidden for one to pray to G-d to punish his friend for an evil that he did to him. If one does so, then he will be punished first. However, this only applies if one is able to take the claim to a Beis Din. [If, however, he is not able to bring his case to a Beis Din, then it is permitted for him to cry to G-d about his predicament.] However, some Poskim[23] rule that he must first inform the individual that he will pray to G-d about the situation prior to doing so. [If, however, he knows that the person will not listen to any Beis Din, then he may pray to Hashem to punish him.[24] This is all according to Halacha, however, the Sefer Chassidim[25] implies that one should never Daven to Hashem to punish his friend as this can backfire on him. In his words: “Do not punish any Jew, and do not curse him. Rather, one should pray that G-d should help the person repent. One should not hand over the judgment to G-d by saying that my Rock will take vengeance from me, from his hand, and will return evil to those who do evil, as whoever hands over judgment on his friend the attribute of judgment comes before G-d and complains “Master of the world. It is this man who is befitting of Judgment as he is deserving to be punished for such and such.” The general rule is, do not curse any person, as sometimes the curse will return and fall upon the person’s own head or descendants, as so we find regarding all the curses that David cursed Yoav, that they became fulfilled with his own descendants.” In addition, it is certainly not a Chassidic trait to Daven to Hashem to punish someone who hurt you as we pray to Hashem each night to forgive one who hurt us, and to not punish him, and hence how can one then Daven to Hashem to punish him.]
Summary:
- The prohibition against cursing another Jew is not merely about avoiding vulgar language—it is a serious Torah commandment that forbids wishing harm upon another person. This includes verbalizing a desire for misfortune, even without using profanity.
- This includes any verbal expression of negative outcomes for someone else, regardless of whether Hashem’s name is invoked.
- This includes any verbal expression of negative outcomes irrelevant to language.
- Even if the intended recipient of the curse is not present, the prohibition still applies.
- If Hashem’s name is mentioned in the curse, the violator is liable for lashes according to Torah law. Without Hashem’s name, the act remains forbidden, though the lashes do not apply.
- Cursing another person can have negative repercussions for the one who utters the curse, as it is believed such curses can return upon the speaker or their descendants.
- Even hinting at misfortune through speech, or making negative statements with good intentions, is included in the prohibition.
- This caution applies to all people, whether righteous or ordinary, and even includes refraining from cursing oneself.
- One is not to repeat curses in a way that could be interpreted as referring to oneself or another.
- It is not permissible to pray to God to punish someone who has wronged you, except in cases where there is no possibility of taking the matter to a religious court. Even then, tradition encourages praying for the other person’s repentance rather than their punishment, as seeking divine retribution can bring judgment upon the petitioner.
- Overall, the Torah’s prohibition emphasizes the sanctity of speech and the importance of fostering peace and goodwill among individuals.
Examples of Forbidden Speech: Ten Common Phrases That Violate the Torah’s Prohibition Against Cursing
- “I hope something bad happens to you.”
- “May you lose everything you have.”
- “I wish you would fail in your business.”
- “May you never find happiness.”
- “I hope you get sick.”
- “May your plans fall apart.”
- “I wish you suffer like I did.”
- “May you be punished for this.”
- “I hope you never succeed.”
- “May misfortune follow you.”
| Aspect | Details |
| Prohibition | Forbids wishing harm upon another person, not just vulgar language |
| Includes | Any verbal expression of negative outcomes, even without profanity |
| Hashem’s Name Mentioned | Violator is liable for lashes according to Torah law |
| No Hashem’s Name | Act remains forbidden, lashes do not apply |
| Recipient Not Present | Prohibition still applies |
| Repercussions | Curses can return upon the speaker or their descendants |
| Hinting at Misfortune | Included in the prohibition, even with good intentions |
| Who is Included | All people, righteous or ordinary, even oneself |
| Repeating Curses | Discouraged if it could refer to oneself or another |
| Praying for Punishment | Not permissible unless no possibility of religious court |
| Preferred Prayer | Pray for repentance rather than punishment |
_____________________________________
[1] See Admur Shemiras Guf Vinefesh Halacha 12; Admur Hilchos Onah Ugineivas Daas Halacha 28; Michaber C.M. 27:1; Rambam Sanhedrin 26:1; Sefer Hamitzvos L.S. 317; Mishneh Shavuos 35a; Sanhedrin 66a and 102a; Kesubos 8b; Moed Katan 18a; Birkeiy Yosef 116:5; Tziporen Shamir 191; Kitzur SHU”A 6:3; 33:14; Kaf Hachaim 116:104; Imreiy Yaakov 10:44; Sefer Shemiras Haguf Vihanefesh [Lerner] 225:2
[2] See Shabbos 33a; Rabbeinu Yona in Igeres Hateshuvah 21; Shelah Shaar Haosiyos Os Shin Erech Shetika 21; Kav Hayashar 34; Sefer Chareidim 24:49; Sefer Gan Naul on Hilchos Kedusha 1
[3] Admur ibid; Kesubos 8b; Chesed Lealafim 116:11
Cursing a Gentile: It is implied from the Poskim that this prohibition does not apply against a Gentile. [See Sefer Chassidim 638; Kaf Hachaim 116:191; Michaber C.M. 27:1]
[4] Admur ibid; Peri Chadash 116:9; See Moed Katan 18a; Sanhedrin 102a
[5] Michaber C.M. 27:1; Admur Hilchos Onah Ugineivas Daas Halacha 28 [regarding Issur, not Lav]; Rambam Sanhedrin 26:1; Sefer Hamitzvos L.S. 317; Mishneh Shavuos 35a; Sanhedrin 66a; Vayikra 19:14; Urim Vetumim 27:2
[6] Tumim C.M. 27:2; Imreiy Yaakov 10:43
[7] Admur Hilchos Onah Ugineivas Daas Halacha 28; Tur 27:1; Rambam ibid; Sanhedrin 66a
[8] Vayikra 19:14
[9] Tur ibid; Sanhedrin ibid
[10] Michaber ibid; Tur ibid; Kitzur SHU”A 6:3; Tumim C.M. 27:2; Imreiy Yaakov 10:43
[11] Michaber C.M. 27:2; Kitzur SHU”A 6:3
[12] Rashi Sanhedrin 49a; Sefer Chassidim 76 Whoever hands over judgment on his friend the attribute of judgment comes before G-d and complains “Master of the world. It is this man who is befitting of Judgment as he is deserving to be punished for such and such.” The general rule is, do not curse any person, as sometimes the curse will return and fall upon the person’s own head or descendants, as so we find regarding all the curses that David cursed Yoav, that they became fulfilled with his own descendants.” Shemiras Hanefesh 228; Kaf Hachaim 116:104; Sefer Shemiras Haguf Vihanefesh [Lerner] 225:4
[13] Admur ibid; Rambam ibid; Sefer Hamitzvos L.S. 317
[14] Admur Hilchos Onah Ugineivas Daas Halacha 28; Sanhedrin 66a
[15] Admur ibid; Peri Chadash 116:9; See Moed Katan 18a; Sanhedrin 102a
[16] Birkeiy Yosef 116:5; Tziporen Shamir 191; Kaf Hachaim 116:104
[17] Birkeiy Yosef 116:5; Tziporen Shamir 191; Kaf Hachaim 116:104
[18] Rama C.M. 27:1; Tur 27:3; Mishneh Shavuos 35a
[19] Tziporen Shamir 188; Hakdamas Hazohar p. 14 that one who does so is cursed; Kaf Hachaim 116:105-106; Sefer Shemiras Haguf Vihanefesh [Lerner] 225:4
[20] Miseches Semachos 2; Shemiras Hanefesh 146; Kitzur SHU”A 165:7; Chidushei Rebbe Akiva Eiger Y.D. 240:20; Kaf Hachaim 116:185; Sefer Shemiras Haguf Vihanefesh [Lerner] 230:1
[21] Sefer Chassidim 638 Shemiras Hanefesh 229; Kaf Hachaim 116:191; Sefer Shemiras Haguf Vihanefesh [Lerner] 225:5
[22] Rama C.M. 422:1; Bava Kama 93a; Gittin 7a; Brachos 55a; Rosh Hashanah 16b; Tosafus Gittin 7a; Ritva Rosh Hashanah 16b; Sefer Chassidim 76; Aruch Hashulchan 422:3; Kitzur Shulchan Aruch 29:14; Sefer Shemiras Haguf Vihanefesh [Lerner] 231; Yalkut Yosef 280
[23] Opinion in Rama ibid; Ran on Rosh Hashanah ibid; Aruch Hashulchan ibid that no one argues on this
[24] Aruch Hashulchan 422:3
[25] Sefer Chassidim 76
