Jewish ethical sources emphasize the spiritual danger of idle conversation and nonsensical speech. The teachings address how careless talk can lead to serious transgressions, and counsel silence and deliberate, purposeful communication as cornerstones of moral character.
שיחה בטלה גורמת לידי עבירות גדולות
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What the sources say
Mishneh Torah, Human Dispositions 5:4 teaches that a person should not be excessively casual and should not sully his mouth with idle words, even in private speech to his wife, but this is a behavioral instruction, not a linguistic phrase for calling out nonsense.
Sha'arei Kedusha, Part 2 5:11 warns that idle talk leads to great transgressions, including sitting among scoffers, lashon hara, gossip, and mockery, framing idle speech as a moral danger rather than supplying a term for dismissing nonsensical speech.
Orchot Tzadikim 21:12 notes that the early sages were careful their whole lives to avoid idle talk, again describing a virtue of restraint rather than any specific expression.
Midrash Shmuel on Avot 1:17 records the teaching that among all forms of ethical guidance, none is more beneficial than silence itself, reinforcing the theme of restraint in speech without offering the phrase the question seeks.
Taken together, these sources establish the value of avoiding idle or foolish speech as recorded in Mishneh Torah, Human Dispositions 5:4, Sha'arei Kedusha, Part 2 5:11, Orchot Tzadikim 21:12, and Midrash Shmuel on Avot 1:17, but none of them contain or point to a specific idiom like 'shtuki baduki' meaning 'don't talk nonsense,' so the question as posed is not borne out by what these passages actually say.
משנה תורה, דעות פרק ה ה וו
Mishneh Torah, Human Dispositions 5:4
Rambam cautions against excessive frivolity and against corrupting one’s speech with idle or nonsensical words, even in private.
וְלֹא יָקֵל בְּרֹאשׁוֹ בְּיוֹתֵר וְלֹא יְנַבֵּל אֶת פִּיו בְּדִבְרֵי הֲבַאי וַאֲפִלּוּ בֵּינוֹ לְבֵינָהּ.
ארחות צדיקים, שער השתיקה, וראה שם עוד
Orchot Tzadikim 21:12
The passage describes how earlier generations were careful to avoid idle talk throughout their lives.
רְאֵה אֵיךְ הָיוּ הָרִאשׁוֹנִים נִזְהָרִים מִשִּׁיחָה בְּטֵלָה כָּל יְמֵיהֶם.
ספורנו, בראשית יב ב
Sforno on Genesis 12:2
Sforno explains “veheyeh berachah” as attaining perfection through contemplation and teaching knowledge to the people, thereby bringing about God’s pleasure in His works.
וֶהְיֵה בְּרָכָה. בִּרְכַּת ה' הִיא שֶׁיִּשְׂמַח ה' בְּמַעֲשָׂיו, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ברכות ז): יִשְׁמָעֵאל בְּנִי, בָּרְכֵנִי. אָמַרְתִּי לוֹ: יְהִי רָצוֹן מִלְּפָנֶיךָ וְיִגֹּלוּ רַחֲמֶיךָ עַל מִדּוֹתֶיךָ. אָמַר: אִם כֵּן הֱיֵה לִי בְּרָכָה בְּמַה שֶׁתִּתְבּוֹנֵן וְתִקְנֶה שְׁלֵמוּת וּתְלַמֵּד דַּעַת אֶת הָעָם.
See also
אבן עזרא, בראשית ב ג
Ibn Ezra on Genesis 2:3
Ibn Ezra explains that “vayevarekh Elohim” denotes an increase of goodness, expressed on that day in bodily reproductive power and in the soul’s powers of perception and intellect, while “la’asot” refers to the capacities implanted in all species to produce their forms.
ויברך אלהים. פי' ברכה תוספות טובה וביום הזה תתחדש בגופות דמות כח בתולדות ובנשמות כח ההכרה והשכל ופי' אשר ברא אלהים לעשות, השרשים בכל המינים, שנתן בהם כח לעשות דמותם והמפרש לעשות תחת עשה גם עשה תחת ברא, איננו כן לפי דעתי ואמר הגאון שברכת היום וקדושו ישוב על השומרים שיהי' מבורכים קדושים:
See also
שערי קדושה, חלק ב שער ה, וראה שם עוד
Sha'arei Kedusha, Part 2 5:11
Chaim Vital states that idle conversation leads to serious sins, including lashon hara, rechilut, mockery, and speaking disparagingly about others.
שיחה בטלה גורמת לידי עבירות גדולות, כי הרי אפילו ישב בטל הרי זה מושב לצים ונענש ענשים גדולים, כנזכר לעיל בענין הליצנות, מכל שכן השח שיחות בטילות בפועל, ולא עוד שמביא לידי לשון הרע ורכילות וליצנות ומספר בגנות חבירו:
מדרש שמואל, אבות א יז
Midrash Shmuel on Avot 1:17
The passage quotes R. Mattathias Yitzhari as saying that after examining the teachings of the sages, he found no advice more beneficial than silence; a person should rely on his deeds, rather than speech or displays of knowledge, to gain others’ respect and support.
וה"ר מתתיה היצהרי ז"ל כתב כל ימי גדלתי בין החכמים ובחנתי כל מוסריהם ולא מצאתי בכולם מוסר יותר מועיל מן השתיקה וכ"ת שצריך לאדם לדבר עם בני אדם כדי שיאהבוהו האנשים מצד ידיעתו ויקרבוהו ויועילוהו לזה השיב כי לא המדרש הוא העיקר אלא המעשה ומעשיו יקרבוהו ומעשיו ירחיקוהו עכ"ל:
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