Page 55 - V1

Preface to המדקה
Sefer Chafetz Chayim םייח ץפח רפסל

I have divided these parts into sections \ Kelalim, and then subdivided אוּהה לע ירֵאָשׁ וּהיִאו ,אכוּסכס ירֵקְִאדּ ,אליֵעלדּ אבאסְמ
ַ
ֲ
ָ
ְ
ְ
ִ
ָ
ָ
ְ
ַ
ַ
ְ
ָ
each Kelal into several divisions, in order to present to the public a
ָ
ְ
ֵ
ְ
ָ
ֵ
ָ
ְ
ְ
simplified, concise, readable format. In each division I attempted to וּהיִאו ,אָשׁנ ינבּ הּבּ וּראָשׁדּ ,אָשׁיִבּ אנָשִּׁלדּ אָתוּרעְתִא
bring illustrative examples so that the reader can take them to heart אָתוֹמ אָשׁיִבּ אנָשִּׁלדּ וּרעְתִא אוּההבּ םירֵגו אליֵעל לע
ָ
ְ
ַ
ָ
ְ
ָ
ָ
ְ
ְ
ָ
and become careful in his speech in a very practical way.
ָ
ְ
ָ
ַ
ְ
ַ
ָ
ָ
ְ
ָ
ְ
ָ
ארְָטִס יאהל ירֵעְתִמדּ ןוּנִּאל יו ,אמלעבּ אלטקְוּ אבּרְחו
ְ
ַ
ְ
I have entitled this entire volume “Chafetz Chayim” based on the
ַ
ָ
ְ
ָ
ַ
ְ
ַ
ְ
ָ
ָ
ָ
ְ
ָ
ְ
pasuk in Tehilim (31:11) “Who is the person that wants to live a long אלו אדּ לע וּשְׁשׁח אלו ןוֹהינְשִׁלו וּהימוּפּ ירְֵטנ אלו אָשׁיִבּ
life.” In order not to belabor the public as they read through each law ןיבּ אליֵעלדּ וּרעְתִא אילַתּ אָתַּתלדּ אָתוּרעְתִאבּ אהדּ יֵעדְי
ְ
ַ
ְ
ָ
ְ
ָ
ִ
ְ
ְ
ֵ
ָ
ָ
ָ
ִ
and its source, because of the extensive material that can sometimes
ֵ
ָ
ְ
ָ
ֵ
ַ
ְ
ְ
ָ
ָ
ְ
ְ
ְ
ְ
be associated with a particular law, I have expressed the law in two איוִח יאהל ארָעְתִאל ןירִוֹטלדּ וּהלוּכו ,'וּכ שׁיִבל ןיבּ בטל
parts: the first part is the essential law that was distilled from all of וּרעְתִא יאה ןיגבּ וּהלוּכו ,אמלע לע ארָוֹטלדּ יוהמל אבּרַ
ְ
ֵ
ְ
ֱ
ִ
ָ
ָ
ָ
ְ
ָ
ָ
ְ
ַ
ַ
ֶ
ְ
ֵ
its sources and is presented succinctly. This part is entitled “Mekor
ְ
ָ
ַ
ֵ
ְ
ָ
ְ
ָ
ִ
Chayim” (source of life) because a person’s ability to speak evolves .אָתַּתל הּילידּ אָתוּרעְתִא אמיּקַ דכּ ,אָשׁיִבּ אנָשִּׁלדּ
from the living soul within him. As the Torah teaches (Beresheet
: ) “and man was made as a living soul.” Onkelos explains this ינבֶּשׁכּ יִכּ .ערָה ןוֹשׁל ילֲעבּ וּלּא לכּ לע דֵמוֹעֶשׁ ,דחא חוּר שׁי :םוּגּרְַתּ *
ֵ
ַ
ַ
ֵ
ָ
ָ
ַ
ֶ
ְ
ְ
ָ
ֵ
ֵ
ָ
as G‑d giving man the ability to speak and express his thoughts. זא ,ערָה ןוֹשׁלבּ ררֵוֹעְתנֶּשׁ דחא םדא וֹא ,ערָה ןוֹשׁלבּ םירִרְוֹעְתִמ םדא
ְ
ָ
ָ
ָ
ֶ
ָ
ָ
ָ
ָ
ָ
ְ
ָ
ָ
ִ
The second part is the commentary supporting the essential law and
ָ
ִ
ַ
ָ
ָ
ִ
ַ
ְ
ָ
ְ
ָ
ַ
ַ
ַ
ְ
ְ
is entitled Be’er Mayim Chayim” (a wellspring of life‑sustaining הרֶוֹשׁ אוּהו ,אכוּסכס ארָקְנ ןאכבּ ,הלְעמלֶּשׁ אוּהה אֵמטּה ערַה חוּר ררֵוֹעְתנ
ַ
ִ
ְ
ָ
ָ
ָ
ֵ
ָ
ָ
ַ
ְ
ְ
ְ
ָ
ָ
ַ
water) because it is the source from which the “Mekor Chayim” ,הלְעמל סנכנ אוּהו ,םדא ינבּ וּחְתפֶּשׁ ערָה ןוֹשׁל לֶשׁ איִהה תוּררְוֹעְתִה לע
was drawn. וּלּאל יוֹא .םלוֹעבּ גרֶהו ברֶחו תומ ערָה ןוֹשׁל לֶשׁ איִהה תוּררְוֹעְתִהבּ םרֵוֹגו
ְ
ֵ
ָ
ֶ
ַ
ָ
ֶ
ֶ
ְ
ָ
ְ
ְ
ָ
ַ
ָ
ְ
ֶ
ִ
ַ
ֵ
ָ
ָ
ָ
ֵ
ְ
ָ
ְ
ֶ
ַ
ֲ
ֶ
Dear reader, my brother, I want you to understand that everything, םיגאוֹדּ םניאו םנוֹשׁלוּ םהיִפּ םירְִמוֹשׁ םניאו הזּה ערַה דצ תא םירִרְוֹעְמֶּשׁ
ָ
ָ
ַ
ֵ
ֶ
ָ
ְ
ְ
ַ
even the most seemingly trivial detail of the law, has its source in לֶשׁ תוּררְוֹעְתִה היוּלְתּ הטּמלֶּשׁ תוּררְוֹעְתִהבֶּשׁ ,םיִעדְוֹי םניאֶשׁ ,הז לע
the Be’er Mayim Chayim so that it will be clear to everyone that I לע ררֵוֹעל םלוֹעה לע ליִכרָ ירֵבוֹדּ םלּכו .'וּכו ערַל ןיבוּ בוֹטל ןיבּ ,הלְעמ
ְ
ָ
ַ
ָ
ֵ
ָ
ְ
ְ
ֵ
ֻ
ַ
ְ
ַ
ְ
ְ
ָ
have written this volume of law not from the perspective of what a תוּררְוֹעְתִה ליִבְשִׁבּ אוּה לֹכּהו .םלוֹעה לע תוּליִכרְ רבּדַל הזּה לוֹדגּה שׁחנּה
ֶ
ַ
ָ
ָ
ָ
ֵ
ְ
ַ
ָ
ְ
ַ
ָ
ַ
ַ
person should do to demonstrate his piety, but rather I have written .הטּמל וֹלֶּשׁ תוּררְוֹעְתִה תאצְמנֶּשׁכּ ,ערָה ןוֹשׁל
ְ
ָ
ָ
ֵ
ְ
ַ
ָ
ִ
it from the aspect of “din \ strict law,” that this is the law that applies
to everyone. רפּסְמה לכּ :ל"נּה ןיִכרֲָעדּ ארָמגּה תנוּכּ וּהזֶּשׁ רמוֹל לכוּנו
ַ
ְ
ַ
ַ
ֶ
ָ
ַ
ַ
ַ
ַ
ַ
ֵ
ַ
ַ
ָ
ְ
ָ
ַ
ַ
ִ
ַ
ַ
ִ
ַ
ָ
ָ
ֶ
ֱ
ְ
Daily Halacha: 6 Tishri, 6 Shevat, 6 Sivan; Leap Year- 6 Tishri, 16 Shevat, 25 Eyar ג"ע םיִלִּהְתּ( רמאנֶּשׁ םימָשּׁל דע תוֹנוֲֹע לידּגמ ,ערָה ןוֹשׁל
ֵ
ַ
ָ
ָ
ֲ
ֶ
ִ
ָ
ַ
ְ
ַ
I appeal to my dear reader that if an essential aspect of law seems to :שׁוּרפּ "ץרֶאבּ ךְלהִתּ םנוֹשׁלוּ םהיִפּ םימָשּׁב וּתַּשׁ" :)'ט
have been incorrectly stated, that the law seemingly was expressed ןכו .םימָשּׁבּ תָשׁ ויִפּ לבא ץרֶאבּ ךְלּהְמ אוּה וֹנוֹשׁלֶּשׁ ףא
ַ
ְ
ַ
ָ
ַ
ַ
ֵ
ֵ
ִ
ָ
ְ
ֲ
ָ
too strictly and the text is unnecessarily wordy or was stated too
ָ
ָ
ֵ
ָ
ַ
ְ
ְ
ֵ
ָ
briefly, before you jump to a conclusion that it was a mistake, ערָה ןוֹשׁלהֶשׁ ,)ח"י קרֶפּ אטוּז הבּרַ( וּהיִּלא יבדּ אנָתבּ אָתיִא
ָ
ֶ
ָ
look very carefully in the Be’er Mayim Chayim and in all of the לכוּנ הזִּמוּ ,דוֹבכּה אסִּכּ דגנכּ דע הלוֹע אוּה ,רפּסְמ אוּהֶשׁ
ַ
ַ
ֵ
ְ
ֶ
ֶ
ַ
ֵ
ֶ
ֶ
ָ
ַ
associated laws. Because if one lacks an understanding of even
ַ
ֵ
ֲ
ָ
ֵ
ְ
ֶ
ַ
ַ
ָ
ֶ
ַ
ללכּ תא ןוֹשׁלּה ילעבּ םיִבירִחמֶּשׁ ,ןבּרְחה לדֶֹגּ תא עדַיל
ְ
ַ
ֻ
.לארְָשׂי
ֵ
ִ
5 1
volume.1 volume.1