Page 287 - V1

Introduction to החיתפ
Sefer Chafetz Chayim םייח ץפח רפסל
Aseen - A12
ו השע - ןישע

Later on, as HaKadosh Baruch Hu makes this person even more successful, םייחה רוקמ
the Yetzer Hara pushes him to go into many different business ventures.
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When he extends himself too much and is stretched too thin and can no תוּנגּ ירֵבדּ רפּסְמ םִא וּלִּפא אוּה וּנבַתכֶּשׁ הז לכו )ו(
longer support all of these business ventures, his Yetzer Hara will send
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him to another direction in his life’s priorities and tell him “because of all וֹמצע תא קבּדְַמ םִא לבא ,וֹמצע ןיבל וֹניבּ וֹרבח לע
these businesses that G‑d gave you, you must hire many more people to רפּסל ידֵכּ ערָה ןוֹשׁל ילֲעבוּ עַשׁרֶ יֵשׁנא לֶשׁ הרָוּבחל
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work for you and make them more responsible for all of the work, and you
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must assume the sole responsibility of managing them all.” As each day רבוֹע )ו( ,םהֵמ עֹמְשִׁל ידֵכּ וֹא וֹרבח לע תוּנגּ ירֵבדּ םהל
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passes, he becomes even more and more involved in this work. In short,
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the conclusion is that the more HaKadosh Baruch Hu blesses this person אבוּ ,"קבּדְִת וֹבוּ" :)'כ 'י םירִבדּ( לֶשׁ הֵשׂע תוצִמּה לע םגּ
with wealth and gives him success in his business, the more the Yetzer
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Hara will push him to give up his time from learning and from doing G‑d's יֵמכחבּ קבּדְּתִהל ,):א"יק תוֹבּתכּ( ל"זח ירֵבדִבּ הז לע שׁוּרפּה
will until there is no time at all for him, not even time to pray with a וּלִּפא ,םינפאהֵמ ןפֹא לכבּ םָתביִשׁיִבּ דיִמְתהלוּ הרָוֹתּה
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minyan. Throughout all of this, his Yetzer Hara will make it clear for him
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to see that because of all his wealth and businesses he absolutely must איְטמקְרְַפּ תוֹשֲׂעלו םיִמכח ידֵיִמלַתּ םִע תוֹתְּשִׁלו לֹכאל
spend all of his time in those business ventures and that he is correct in
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what he is doing while at the same time convincing him that that his Yetzer לֹכּהו ,רוּבִּח יניִמ לכבּ ןהמִּע קבּדְּתִהלוּ םיִמכח ידֵיִמלַתל
Hara really loves him and has only his best interest at heart, that he must ,הז ךְפה הֶשׂוֹעֶשׁ יִמ ,יאדּובּ ןכלו .ןהיֵשֲׂעמִּמ דֹמליֶּשׁ ידֵכּ
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make a public display of doing good so that society will not think badly of
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him and laugh at him if he doesn't grow to become even wealthier. תוצִמ לע רבוֹע ,םיִעָשׁרְ לֶשׁ הרָוּבח םִע וֹמצע קבּדְַמֶּשׁ
Regarding Olam Haba, the next World, the Yetzer Hara will convince him .*וֹז הֵשֲׂע
(of just the opposite) that he should be satisfied with the most minimal
spirituality, even if he becomes among the poorest of the (spiritually)
poor, so poor that he doesn't even have a place to shelter himself from
the “Kelipot,” from the forces of Tumah \ impurity. As Chazal have said ה"הגה
(Midrash Mishle 14, quoting Mishle 14:1) “One who has learned Torah הדּעס רחא שׁדֶקֹ תבַּשׁבּ ,םיִבּרַה וּניֵתוֹנוֲֹעבּ ,יוּצמֶּשּׁ המ יִפל ןכֶּשׁ לכו *
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has built a house for himself,” meaning whoever acquires Torah learning
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has acquired for himself a house in Olam Haba. Paradise is surrounded ירֵבדִבּ ןיִחיִשְׂמ אמָתסִּמ הרָוֹתּ ידְֵמוֹלּה םיִשׁנא תוֹתִּכּ המּכּ שׁיֶּשׁ ,תיִשׁיִלְשׁ
by Hell. G‑d forbid, if one has no house in Paradise, then G‑d forbid, he יאדּובוּ םלוֹעה ילבה ןינִעבּ ןיִחיִשְׂמ אמָתסִּמ םיִשׁנא ירֵאְשׁוּ ,םייּח םיִהלֹא
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will be exposed, G‑d forbid, to these evil forces of impurity, G‑d save
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us. As much “good” as the Yetzer Hara showed this person during his שׁרֵוֹפֶּשׁ יִמ ןכּ םִא .תוּנצילו תוּללוֹהו ערָה ןוֹשׁל ירֵבדּ םנוֹשׁל לע רדּנגְּתִמ
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lifetime, and he dressed himself in the finest materialism, that is how much םהֵמ עֹמְשִׁל ידֵכּ תאֹזּה הערָה הרָבחל וֹנזא הֶטּמוּ ךְלוֹהו הרָוֹתּ ילֲעבּהֵמ
the Yetzer Hara will prosecute against him in Olam Haba and clothe him אלֹ" לע רבוֹעֶשּׁ המ דבלוּ ,וֹז הֵשֲׂע תוצִמ לע רבוֹע ,םיִלבהה םהירֵוּפִּס
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in garments made with the filth of all of his sins. The prophet Zecharia
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said (3:3-4) “Yehoshua stood in front of the angel while he was clothed in ]םָשׁ[ ןיּעו ,א"י תוֹא ןיואלבּ ליֵעל וּנבַתכֶּשׁ וֹמכּ ,"תֹערָל םיִבּרַ ירֵחא היהִת
garments that were filthied…take off those filthied garments…etc.,” as our .הז ןינִע לע לוֹדגּה רזעיִלא יִבּרַ תאוּצ םֵשׁבּ וּנבַתכֶּשּׁ המ 'ד תוֹאבּ
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holy books explain, man must think very, very hard and decide what are
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the true necessities in life, that without this amount (of barest necessity) it ידִיִחיִבּ בֵשׁילו ויִפּ םֹסחל הבּרַ הוצִמ ,רבּחְתִהל יִמ לא וֹל ןיא םִא וּלּפֲאו
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is impossible to live and that any more than what is absolutely necessary
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is harmful \ destructive (and must be avoided). םדאֶשׁ ,עגרֶו עגרֶ לכּ :ל"זרַ וּרְמאֶשׁ וֹמכּ ,וּלּאה תוֹערָ תוֹתִּכּ לא ךְליל אלֹו
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.רֵעַשׁל לוֹכי היּרִבוּ ךְאלמ לכּ ןיאֶשׁ ,זוּנגּה רוֹאל וֹליִבְשִׁבּ הכוֹז ,ויִפּ םסוֹח
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257 228
volume 1 volume 1