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Preface to המדקה
Sefer Chafetz Chayim םייח ץפח רפסל

quotes the Sifri that one must constantly remind himself, by verbalizing to ינְפִל םיִללּפְּתִמוּ םיִפּצְמ וּנא םוֹי לכבּ הָתּע דעו זָאֵמוּ
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himself, the incident involving Miryam in order to reinforce the severity
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of this bitter sin. But according to those who want to keep people ignorant וֹתרָוֹתבּ וּנחיִטבִה רֶשׁאכּ ,וּנָתוֹא ברֵקָיֶּשׁ אוּה ךְוּרבּ שׁוֹדקּה
of these laws, one should not recall this incident of Miryam and they
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should remain ignorant of these laws. But the Torah delves into the mind תלבּקְַתִמ ןיאו ,םיִמעְפּ המּכּ ויאיִבנ ידֵי לעו הָשׁוֹדְקּה
of man and knows that it is within his ability to avoid this sin (and uses the :):ב"ל ףדּ( תוֹכרָבִבּ ל"זח וּרְמאֶשׁ וֹמכּ ,וינפל וּנֵתלִּפְתּ
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imperative “remember”) because otherwise HaKadosh Baruch Hu could ַ
not come with an indictment against his creations. But if one thinks about ןיבּ תקֶסְפמ לזרְבּ לֶשׁ המוֹח ,שׁדּקְִמּה תיבּ ברַחנֶּשׁ םוֹיִּמ
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this often, there will be a great benefit and he will save himself from this
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terrible sin. .םימָשּׁבֶּשׁ םהיִבאל לארְָשׂי
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There is another benefit that comes from learning these laws, namely, that םִא יִכּ ,וּנֵתנוּלְתּ אוּה ,םוֹלָשׁו סח ,וילע אלֹ תֶמֱאבוּ
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they won’t become trivialized. And if he should happen to occasionally
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violate this law, he would still not fall into the category of an “habitual בוּתכֶּשׁ וֹמכּ ,םוֹלָשׁו סח ,רצבּי אלֹ וֹדִּצִּמ יִכּ ,וּנֵמצע לע
speaker of Lashon Hara.” Chazal have taught in Gemara Arachin (15b) הדבכּ אלֹו עיִשׁוֹהֵמ 'ה די הרָצקָ אלֹ ןה" :)'א ט"נ( היְעַשׁיִבּ
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that someone who does fall into this category, though, is punished as if he
violated the three most terrible commandments, as though he committed ןבּ עשׁוֹהי יִבּרַ יֵמיִבוּ .'וֹגו "םכיֵתוֹנוֲֹע םִא יִכּ עֹמְשִּׁמ וֹנזא
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murder and adultery (or other forbidden relationships) and worshipped
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other gods. This person will never merit being in G‑d’s presence (G‑d וּביִשׁהֶשׁ ).ח"צ ףדּ( קלח קרֶפבּ ןירִדְהנס ארָמגִבּ אצְמנ יול
forbid) (Gemara Sotah 4 b) and other punishments. Rabbeinu Yonah
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discusses this concept in Shaare Teshuvah ( sha’ar, section # 0 ). It םלְשׁנ אלֶֹּשׁ ףא ,חיִשׁמ אוֹבי וּעמְשִׁתּ וֹלוֹקבּ םִא םוֹיּהֶשׁ וֹל
rd
is also discussed in the Kesef Mishne’s commentary on the Rambam in םינָשׁ ףלא וּיהיֶּשׁ ,לארְָשׂי לע רזגנֶּשׁ תוּלגּה ןמז ןידֲַע זא
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theseventh perek of Hilchot De’Aut; an occasional violator of these laws
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of Lashon Hara is treated as someone who has violated a Lav like any וּניִצמֶּשׁ וֹמכּ ,אוּה ךְוּרבּ שׁוֹדקּה לֶשׁ וֹמוֹי ןינִמכּ תוּלגּבּ
other Lav.
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תא לֵטּבְמ הבוּשְׁתּה חֹכּ היה הז לכּ םִע ,ל"זח ירֵבדִבּ
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Also, in learning these laws, this person will know that he sinned before הנָשׁ תוֹאֵמ הנוֹמְשִּׁמ רֵתוֹי הזֶּשׁ וּננּמזִבּ ןכֶּשׁ לכו .הרָזגּה
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G‑d, as the navi Yirmiyahu taught ( : 5) “I am going to judge you
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specifically because you said you did not sin.” Because of his knowledge וּניֵתוֹנוֲֹעבֶּשׁ ,וּנדִּצִּמ םִא יִכּ הבִּסּה ןיאו ,ל"נּה םוֹיּה הלכֶּשׁ
of these laws, he will know to apologize and will appease the person who
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was the subject of his Lashon Hara. Or at the very least, he will not repeat .וּנכוֹתבּ וֹתניִכְשׁ הרְֶשׁיֶּשׁ וֹל םיִחינּמ וּנא ןיא םיִבּרַה
the Lashon Hara that he spoke against this person. But if he is ignorant of
these laws, he will not have the ability to remedy his sin, G‑d forbid. He
won’t even know that he committed a sin.
.רייא א"כ ,טבש ב"י ,ירשת 'ב - תרבועמ הנש .ןויס 'ב ,טבש 'ב ,ירשת 'ב - הטושפ הנש :ימוי חול
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םה תוֹנוֲֹע הזיא ,הרָקֹחנו וּניכרָדּ הָשְׂפּחנ רֶשֲׁאכו
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Mekor Hachayim ךְא .הבּרְה םאצְמנ ,וּנֵתוּלגּ תכירִאל םיִמרְוֹגּה םירִקִּעהֵמ
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I have also composed a broad, extensive Introduction to this volume. ןויכּ ,דחא .םיִמעְט המּכּ ינְפִּמ וֹלּכּ לע אוּה ןוֹשׁלּה אְטח
1 6
volume.1 VOL-1 2 volume.1