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םייח ץפח
Chafetz Chayim הרימשה תבוח סרטנוק .וֹנוֹשְׁל ןאָכּ דַע ,)שׁוֹדָקַּה ַח ּ ֹכַה שָׁלֱחֶנ לוֹכָיְבִכְו ,וֹבּ הֶכוֹז םָדָאָה ןֶבּ ןיֵאְו ,שׁוֹדָקַּה אוּהַה רוּבֵּדַּל םיִאְמַּטְמוּ םֵהָה םיִאֵמְטַּה םירִוּבִּדַּה תֶא הֶלֵּאָה תוֹאֵמְטַּה תוֹחוּר תוֹמיִדּקְַמ ,םיִשׁוֹדקְ םירִוּבִּדּ ךְָכּ
Kuntres Chovat HaShemirah הרימשה תבוח סרטנוק
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most certainly his speech is not unrestrained and he disciplines םַגֲה ,הרָיִמְשַּׁה תַבוֹח וֹמְצַע לַע לֵבּקְַמ וֹניֵאֶשׁ םָדָאָהְדּ .ג
himself not to say anything that is contrary to the Will of Hashem
Yitbarach, or that he is a very simple person and he does not יוּבּרִ יֵנְפִּמ וֹנוֹשְׁלִבּ לַשְׁכִנ יאַדַּוְבֶּשׁ ,רֵעַשְׁמ ןוֹבָנ שׁיִא לָכֶּשׁ
know which types of speech are forbidden. However, when it תוֹשֲׂעַל רֵכוֹז וֹניֵא םוֹקָמ לָכִּמ ,םוֹיַּה לָכּ רֵבִּדֶּשׁ םירִָבְדַּה
comes to man himself, he must motivate himself to guard his
mouth and his speech (lit., tongue) from becoming unrestrained, אָבַּהְל לַע םיִנָפּ לָכּ לַע וֹמְצַע לַע לֵבּקְַלוּ ןֶהיֵלֲע הָבוּשְׁתּ
which Gd forbid would make him appear as a Rasha in the eyes בוּתָכֶּשׁ וֹמְכּ ,הָבוּשְׁתַּה רַקִּע וּהֶז יִכּ ,ןֶהָבּ לֵשָׁכִּהְל אלֶֹּשׁ
of Hashem Yitbarach. This reason alone should be sufficient for
anyone who is serious to accept upon himself the discipline of וּלִּפֲאַו ."'ה לֶא בֹשָׁיְו 'וֹגְו וֹכּרְַדּ עָשׁרָ בֹזֲעַי" :)'ז ה"נ הָיְעַשְׁי(
guarded speech.
רֵכוֹז וֹניֵא ,'יִפ ּדֹ וּנרְַבִּדּ' ,רַמאֹיְו ,'וּנְמַשָׁא' ,רַמאֹי םִא
I also wanted to bring here something I wrote elsewhere that is
relevant to this topic. Chazal have said (Gemara Shabbat 119b): .ןֶהָבּ ריִהָז תוֹיְהִל לָלְכּ וֹמְצַע לַע לֵבּקְַמ וֹניֵאְו ,םָתוֹא
“What is the basis for the continuing existence of the universe? לַשְׁכִנ םִא וּלִּפֲא ,הרָיִמְשַּׁה תַבוֹח וֹמְצַע לַע לֵבּקְַמֶּשְׁכּ לָבֲא
[Answer] “On the words spoken by the (innocent) children of
Beit Rabban.” (Regarding this statement of Chazal) Abaye asked תוֹשֲׂעַלּ הַמ לַע עדֵַיְו ,ןירִוּפְס ויָלוּקְלקִ וּיְהִי ,ןֶהָבּ וֹנוֹשְׁלִבּ
Rava, [our text version reads - Rav Pappa asked Abaye] “What .הָבוּשְׁתּ
of you and me?” (i.e., Isn’t the value of our learning sufficient
to help sustain the existence of the world?) He responded, (The םיִמָעְפּ הָמַּכּ וֹרוּבִּדִּמ אֵצוֹי ,םָדָאָה לֶשׁ וֹלֵגּרְֶה ברֵֹמ .ד
learning of children is superior to ours because) “The learning
of those who have sinned is not comparable to the learning of אוּהְו[ ןֵוַּכְּתִמְבּ אלֶֹּשׁ ,וֹתָאָנוֹא וֹא םָדָא לֶשׁ וֹתוּנְגּ ןַיְנִע
those who have no sin.” Even though the learning of these holy
Amora’im was most certainly purely for the sake of Heaven and לַלְכִבּ ןֵכּ םַגּ אוּה .]ל"ַנַּה םירִוּסֲא םירִוּבִּדּ יֵנְיְנִע לָכְבּ ןיִדַּה
most certainly there was no Lashon Hara or Rechilut or other 'םיִיַּח ץֵפָח' תַחיִתְפִבּ רָאֹבְמַכּ ,םירִָבְדּ תַאָנוֹאְו ערָָה ןוֹשָׁל
forbidden speech spoken by them, but at worst only a hint to
an allusion of Lashon Hara, nevertheless they said that because .םָשׁ ןֵיַּע ,ן"ַבְּמרַָהְו ם"ַבְּמרַָה ירְֵבִדִּמוּ ,רוֹכָזְדּ הֵשֲׂע תַוְצִמְבּ
at some time in their lives they may have stumbled and said אלֹ ,הרָיִמְשַּׁה תַבוֹח וֹשְׁפַנ לַע לֵבּקְַמֶּשְׁכּ ,ןֵכּ ןיֵאֶשּׁ הַמ
something that alluded to a hint of Lashon Hara and in so doing
the quality of the words they spoke became spoiled and their ,ויָתָפְשׂ אָצוֹמְבּ שׁיִגּרְַי ,םיִמָעְפִל הרֶקְִי םִא ףַאְו .הֶזָל אוֹבָי
Torah learning became less holy.
.ןֵקַּתְל הֶארְִיְו
Then necessarily our speech and the holiness of our learning
compared to theirs is like a midget compared to a giant. As long ,םירְִבּדְַמ לֶשׁ הָיִּסֵנְכּ םוֹקָמ לָכְבּ יוּצָמֶּשׁ ,ַעוּדָי הֵנִּה .ה
as we continue to defile our speech with Lashon Hara and Rechilut
and comparably forbidden speech, what possible sanctity can לַע הֶלוֹע וֹניֵאְו ,וֹחוּר לַע הֶלוֹעֶשּׁ הַמ רֵבּדְַמ דָחֶא לָכְו
reside in our learning? Therefore, how great is the merit of one יוּצָמוּ .רוּסָא וֹא רָתֻּמַּה רוּבִּדּ אוּה םִא בֹשְׁחַל לָלְכּ וֹתְּעַדּ
who accepts upon himself the obligation of disciplined speech.
For the more he increases his level of disciplined speech, the לָכְו .רוּסָאָה רוּבִּדּ יקְֵלֶח לָכּ םָשׁ רֵבוֹדּ תַחַא הָעָשׁ ךְֶשֶׁמְבֶּשׁ

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