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Sirach warns that words can begin or end conflict, comparing speech to sparks that glow when you blow on them or die when you spit on them. Leviticus Rabbah quotes this, showing how Rabbinic tradition used Ben Sira like other respected rabbis.
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2500 BCE
1000+ CE

Sirach 28:12

Ben Sira, Ecclesiasticus
Deuterocanon
11 A contention begun in haste kindles a fire; and hasty fighting sheds blood. 12 If you blow on a spark, it will burn; and if you spit upon it, it will be quenched. Both of these come out of your mouth. 13 Curse the whisperer and double-tongued, for he has destroyed many who were at peace. 14 A slanderer has shaken many, and dispersed them from nation to nation. It has pulled down strong cities and overthrown the houses of great men.
Date: 195–175 BCE (based on scholarly estimates)

Leviticus Rabbah 33:1

Aggadah
Rabbinic
“The Lord spoke to Moses at Mount Sinai, saying” (Leviticus 25:1). “If you sell a sale item to your counterpart, or acquire from the hand of your counterpart, you shall not wrong one another” (Leviticus 25:14). “The Lord spoke to Moses…if you sell a sale item to your counterpart.” That is what is written: “Death and life are in the power of the tongue” (Proverbs 18:21). Aquila translated it regarding a spoon-knife; death from here and life from there. Bar Sira said: If one has a coal before him, if he blows on it, it burns; if he spits on it, it is extinguished. Rabbi Yanai said: If there was an untithed loaf; if one ate it before he tithed it, death is in the power of the tongue. If he tithed it and ate it, life is in the power of the tongue. Rabbi Ḥiyya bar Abba said: If there was a basket of figs before him; if one ate it before he tithed it, death is in the power of the tongue.
Date: 500 CE (based on scholarly estimates)
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Notes and References

#333
"... The book of Ben Sira, a work at the fringes of the Jewish biblical canon, posed a different sort of problem for the rabbis. The rabbis affirm that Ben Sira is not included in the biblical canon (t. Yad. 2:13). Nevertheless, it is clear that the book enjoyed widespread popularity in both rabbinic and non-rabbinic circles (Leiman 1991, 99–102). Indeed, the content of Ben Sira is consistent with rabbinic wisdom statements and is cited frequently in rabbinic literature (Segal 1958, 37–42); several rabbis even take credit for teachings found in the book (Pirkei Avot 4:4; b. Shabbat 11a). There is not an obvious pattern to the subject matter or verses that the rabbis cite, although Tal Ilan (2006) notes that a significant percentage of them concern women. Other subject matter quoted include attitudes toward esoteric knowledge, appropriate social conduct and manners, and hospitality (Labendz 2006, 381). Of course, Ben Sira’s famous identification of wisdom with Torah resembles that found in rabbinic literature, even if the rabbis never quote Sirach 24. Whether the rabbis would be willing to rely upon a non-canonical work as a source of wisdom regardless of its content, however, was an open question ..."

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