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Preface to המדקה
Sefer Chafetz Chayim םייח ץפח רפסל

In it I will explain many of the Laveen and Aseen that people who ןוֹשׁארִ תיבּ יֵמיִבּ רוֹדו רוֹדּ לכבּ וּנל םיקִה יִכּ ,וּניהלֹא קלח

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are not careful to avoid this bitter sin of Lashon Hara and gossip
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routinely violate. Perhaps in Hashem’s mercy, as a result of this בצּמ דרַיֶּשׁ ,ינֵשׁ תיבּ יֵמיִבּ ףאו ,בטוּמל וּנרֵיזחהל םיִאיִבנ
effort their Yetzer Hara will be destroyed when they understand the וּרסחו ,הנוֹשׁארִה וֹתָשּׁדְֻקִּמ ,םיִבּרַה וּניֵתוֹנוֲֹעבּ ,יִלארְְשׂיּה
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devastation and destruction that is caused by this type of speech.
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,):א"כ אמוֹי( ןוֹשׁארִ תיבבּ םהל וּיהֶשׁ םירִבדּ הָשִּׁמח םהל
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Besides all of this, the Midrash Rabbah in perashat Na’so (14:4)
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is well known: “If one delves deeply into their words (of the ,הרָיִחבּה תיבּ וּנל היהו וּנֵתמדְא לע וּנֵתוֹיהִבּ הז לכּ םִע
Chachamim) HaKadosh Baruch Hu will remove the Yetzer Hara
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from him.” Therefore I told myself that in writing this volume, םיִלוֹכי וּנייה הזבוּ ,הרָוֹתּה תוֹצִמ לכּ םיּקַל םיִלוֹכי וּנייה
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this anthology of the thought of all of the Early Sages, if people םגּ שׁי שׁפנּבּ יִכּ ,וּנבּ םיִאצְמנּה שׁפנּה יקֵלח לכּ םיִלְשׁהל
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study these laws carefully, the Yetzer Hara will not have such great
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power to control society in committing this sin. Automatically, if ירֲֵעַשׁבּ ןיּעו ,םייּנחוּר םידִיגּ ה"סְשׁוּ םירִביא ח"מרְ ןכּ
one backs away from this sin, even a little bit, then as time goes by .'א קרֶפּ לאטיו םייּח ברַה וּנרֵוֹמל הָשּׁדֻקְ
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he will wash his hands completely of it because this sin is so caught
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up with routine, with people’s everyday lives. Someone who wants ערָה ןוֹשׁלו םנִּח תאנִשׂ הרָבגּ ינֵשׁ תיבּ יֵמי ףוֹסְבל ךְַא
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to be purified of this sin will have divine assistance (Gemara Yomah
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8b) and in the merit of (learning these laws and) not speaking וּניִלגו תיבּה ברַחנ הז רוּבֲעבוּ ,םיִבּרַה וּניֵתוֹנוֲֹעבּ ,וּניניבּ
Lashon Hara, Mashiach will come soon. הכלה 'א קרֶפּ( יִמלַשׁוּריִבוּ ):'ט ףדּ( אמוֹיבּ אָתיִאדְִכּ וּנצרְאֵמ
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לע אוּה הנוּכּה ,םנִּח תאנִשׂ הטקְנ ארָמגּהֶשׁ םגה[ )אמוֹידּ 'ה
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יִכה ואל יִאדּ ,האנִשּׂה דצִּמ תאצוֹיֶּשׁ ,ןכּ םגּ ערָה ןוֹשׁל
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הָשׁקֶּשׁ ,ךָדְמּלל םָשׁ םיִּסדּ וּניהו ,ךְכּ לכּ םיִשׁנענ וּיה אלֹ
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תוּכיִפְשׁוּ תוֹירֲָע יוּלּגו הרָז הדוֹבֲע דגנכּ םנִּח תאנִשׂ
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דוֹעו .ערָה ןוֹשׁל יבּגּ ):ו"ט ףדּ( ןיִכרֲָעבּ וּניִצמ הזו ,םיִמדּ
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םָשׁ ךְירִפדִּמ ,וּנבַתכֶּשׁ וֹמכּ חכוּמ אמוֹידּ אָתְּעמְשׁדּ אפוּגִּמ
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.]םָשׁ ןיּע 'וּכו ןהירֵבח תא םירִקְוֹדו 'וּכו ןוֹשׁארִ שׁדּקְִמבוּ
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2 The conclusion in those citations is that the first Beit HaMikdash was
destroyed as a punishment for idol worship, adultery (and other forbidden
5 Actions that are forbidden to us (Laveen) or actions that we are commanded relationships) and murder and equates them to baseless hatred which was
by G-d to perform (Aseen) the cause for the destruction of the second Beit HaMikdash.
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