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Preface to 2 VOL-1 המדקה
Sefer Chafetz Chayim םייח ץפח רפסל

There is another horrible liability that is a consequence of this terrible הזיא יִתְּטקִּל םגו ,וֹז הכלהבּ םיניֵעה וּנל וּריִאה םהֶשׁ ,ל"ז
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sin. In the same way that man defiles his speech with language that
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is forbidden, he also prevents all of his subsequent words of holiness תוֹבוּשְׁתּ ירֵאְשׁוּ ק"ירִהמ תבוּשְׁתִבּ יִתאצמֶּשּׁ המִּמ םינידּ
(all of his Torah learning and mitzvot) from ascending to Heaven. .הז ןינִעל םיִכיַּשּׁה
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This is how the Holy Zohar expresses it (perashat Pikudei): “from
this evil spirit evolves other forces of strict, unmerciful justice. ןוֹשׁל ירֵוּסִּא תוֹכלִה .א .םיקִלח ינְשִׁל רפסּה תא יִתּקְלִּחו
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These other forces attach themselves to every bad word, to every
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filthy and inappropriate word of his speech. Then later on, when .*תוּליִכרְ ירֵוּסִּא תוֹכלִה .ב .ערָה
this person speaks words of Torah and holiness, woe unto them, woe
unto their very existence. These people have awakened and aroused
the forces of strict justice without any mercy that will then go on to :ה"הגה
dominate and defile words of holiness. Woe unto these people in דֹמלִל לכוּנֶּשׁ ,תוּליִכרְ תוֹכלִהבּ םינידּ הבּרְה שׁי תֶמֱאֶבוּ *
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this world and woe unto them in the world to come. Because these
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attributes of unmercifully strict justice take hold of these unholy, רֹזחל חרֵכהה יִתּרְמא ךְא ,ערָה ןוֹשׁל ירֵוּסִּא ינידִּמ םָתוֹא
filthy words that came out of this person’s mouth and, with them, הזבּ יוּצמּה לוֹשׁכִמּה לדֶֹגּ תמחֵמ תוּיִּטרְָפִבּ ןידִו ןידּ לכּ דוֹע
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profane all the words of holiness that he subsequently speaks, this הזכּ ןינִעבּ ךְֹמסִל ןיאו ,ןלציִל אנמחרַ ,ןוֹשׁלּה אְטח ,אְטחה
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person receives no merit for speaking Torah. In so doing, the forces
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of holiness are weakened in the world, G‑d forbid.” שׂפּחי ,הֶשֲׂעמל רבדּ הזיאל ךְירִצ היהי רֶשׁאכֶּשׁ ,ןיּעְמה לע
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לכבּ טעְמִכֶּשׁ םגּ .ילוּאו יאה ילוּכו ,רבדּ ךְוֹתִּמ רבדּ דֹמלִל
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The conclusion drawn from this Zohar is that all of our Torah הז דֹמלִל לכוּנ אלֹ רֶשׁא ,תוּשׁדּחְתִה הזיא שׁי ןינִעו ןינִע
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learning and Tefilot are suspended in mid-air. They do not ascend
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(to reach G‑d’s presence). So then where will our rescue come :הזבּ אצוֹיּכבּ ל"זח וּרְמא רבכוּ ,ערָה ןוֹשׁל ירֵוּסִּא ינידִּמ
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from? How will we merit the coming of Mashiach? רבדּ ליִבְשִׁבּ אלּא ,תינְשׁנ אלֹ ,תינְשׁנו הרְָמאנֶּשׁ הָשׁרָפּ לכּ
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.הּבּ שׁדּחְתנֶּשׁ
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As one thinks about this subject even more deeply, he will find other
problems. Apart from Lashon Hara being a serious sin, it causes
destruction to be visited upon all of the worlds. It diminishes the םייחה רוקמ
light of these worlds because people constantly speak it. This sin
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doubles and re‑doubles hundreds and thousands of times in their לא רבּחל רדֶנ יִלבּ הארְא ןוֹילעה ינכּזי רֶשֲׁאכו(
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lifetimes, because even the smallest of sins, if repeated over and
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over again, in the end becomes as thick as the ropes of a wagon, לכּ ץבּקֻי וֹבּ רֶשׁא ,יִשׁיִלְשׁ קלח דוֹע םיקִלח ינְשּׁה וּלּא
as the navi Yeshayahu complained (5:18) “woe to those who pull ןינִעֵמ שׁוֹדקּה רהֹזו םיִשׁרָדְִמוּ ארָמגּבּ םירִכּזנּה םירִמאמּה
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sin onto themselves with ropes of lies and sin like the ropes of a
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wagon.” An example of this is a thread of silk twisted onto itself a םלוֹעבוּ הזּה םלוֹעבּ רכָשּׂה םצֹע ראֹבי הז ךְוֹתִּמ יִכּ ,הז
few hundred times. All the more so is this sin which is so serious לע רבוֹעֶשׁ יִמל שׁנֹעה לדֶֹגו הז ןוֹעֵמ רהזנֶּשׁ יִמל ,אבּה
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even all by itself, that many people in society commit this sin
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several thousand times during their lifetimes and don’t discipline לכו ,םיִללכִל ל"נּה תוֹכלהה תא יִתּקְלִּח ךְכּ רחאו ,)הז
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