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.רוּבִּדַּה ַחֹכְבּ
ח קרפ
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םייח ץפח
Chafetz Chayim הרימשה תבוח סרטנוק .]וֹמְצַע ערָָה ןוֹשָׁלִּמ םיִלוֹצִּנ הֶיְהִנֶּשׁ יאַוְלַה וּהֶז ,ךְרַָבְּתִי 'ה לֶשׁ ויָתוְֹצִמ וֹלְצֶא םיִביִבֲחֶשׁ יֵנְפִּמ ,רוּסָאָה רוּבִּדּ יקְֵלֶח לָכִּמ ןיִדַּכּ רוּבִּדַּה ַח ּ ֹכ רֹמְשִׁיֶּשׁ ,םָדָא אֵצָמִּי םִאְו .רוּבִּדַּה יקְֵלֶח לָכּ ןֵק
Kuntres Chovat HaShemirah הרימשה תבוח סרטנוק
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8 chapter ח קרפ
Chafetz Chayim Chovat HaShemirah 'ח קרֶֶפּ
8 chapter .הרָיִמְשַּׁה תַבוֹחֵמ תוֹאְצוֹיַּה תוֹלֲעַמ הרְֵשֶׂע שֵׁשׁ
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In this chapter I will explain 16 virtues (benefits)
that are the outcome of one’s obligation to הָוְצִמַּה תַשּׁדֻקְ רַקִּעֶשׁ ,םיִשׁוֹדְקַּה םירִָפְסַּהֵמ ַעוּדָי הֵנִּה .א
discipline one’s speech. הָשּׁדֻקְ הֶזִּמ ךְָשְׁמִנְו ,הרָוּמְגּ תוּעיִבקְִבּ הָּתוֹא הֶשׂוֹעֶשְׁכּ איִה
וּרְכְּזִתּ ןַעַמְל" :)'מ ו"ט רָבּדְִמַּבּ( ביִתְכִדּ וֹמְכּ ,וֹשְׁפַנ לַע
[1] {Established daily times} It is well known from the writings
of our holy sefarim that the fundamental sanctity of a mitzvah הַּנִּמ אקְָפָנ ןיֵאְו[ "םֶכיֵהלֹאֵל םיִשׁדֹקְ םֶתיִיְהִו 'וֹגְו םֶתיִשֲׂעַו
evolves mainly from its performance with absolute regularity. שֵׁבוֹכְו וֹדָיְל הרֵָבֲע רַבְדּ אָבֶּשׁ וֹא ,לַעֹפְבּ הָוְצִמ הֶשׂוֹעֶשְׁכּ
In so doing this holiness will then permeate one’s Nefesh, as
the pasuk states (Bamidbar 15:40) “In order that you remember םֵיּקְַמִכּ רָכָשׂ ןֵכּ םַגּ וֹל ןיִנְתוֹנ .ָהיֶלָע רֹבֲעַל אלֶֹּשׁ ,וֹרְצִי תֶא
and perform them…and become sanctified to your Gd.” (Our ןיֵאֶשְׁכּ ,ןֵכּ ןיֵאֶשּׁ הַמ .]ל"ַזֲח וּרְמָאֶשׁ וֹמְכּ ,לַעֹפְבּ הָוְצִמ
Chazal have taught that it makes no difference if the mitzvah
was physically performed or if an opportunity presented itself to תֵעְבּ וּלִּפֲא ,ךְָכּ לָכּ הָלוֹדְגּ הָּתָשּׁדֻקְ ןיֵא ,תוּעיִבקְִבּ הָּמְיּקְַמ
perform a sinful act and he overcame his desire to commit that םִאְדּ ,הרָיִמְשַּׁה תַבוֹח תַלָבּקַ ןַיְנִעְבּ יוּלָתּ הֶזְו .הָּמְיּקְַמֶּשׁ
sin and did not perform it, Heaven will also award him the merit
as though he performed a mitzvah actively, as Chazal have said. ,לָלְכּ יוּצָמ וֹניֵא ,הרָיִמְשַּׁה תַבוֹח וֹמְצַע לַע לֵבּקְַמ וֹניֵא
But this would not be the case if the mitzvah was not performed
with (absolute) regularity, because the sanctity associated with ,תוּעיִבקְִבּ ןֶהיֵלֲע רֹבֲעַלִּמ רֵמָשִּׁהְל םיִנָיְנִעָה וּלֵּא לָכּ םֵיּקְַיֶּשׁ
the incidental or irregular performance of a mitzvah is not .הֵּמּקְַל רֵאָבְנ רֶשֲׁאַכּ
particularly great even at the moment of its performance. All
this is (entirely) dependent on the acceptance of the obligation to דֹאְמ לוּלָע ,הרָיִמְשַּׁה תַבוֹח תַלָבּקַ יִתְּלִבֶּשׁ ,ןוֹכָנְל עדֵַתְו .ב
discipline one’s speech. If one does not accept this responsibility,
it is not at all likely that one will continually observe all of these ,רוּבִּדַּה ַחֹכְבּ ןיִיוּלְתַּה ןיִשֲׂעָהְו ןיִואָלַּה יִכּ .ןֶהָבּ לֵשָׁכִּהְל
details, as I will explain further on. יוּצָמ םֶהָבֶּשׁ ,הרָוֹתַּה לָכְבֶּשׁ ןיִשֲׂעָהְו ןיִואָלַּל ןיִוָשׁ םָניֵא
[ 2 ] {Acceptance} One must assuredly know that without the אלֶֹּשׁ ,םִיַתָנְשׁוּ הָנָשׁ םַגּ םיִמָעְפִלְו שׁדֶֹחְו ַעוּבָשׁ לֵצָנִּיֶּשׁ
acceptance of the obligation to discipline one’s language it is very
likely that one will stumble into a sin. The Laveen and Aseen ,רוּבִּדַּה ַחֹכְבּ ןיִיוּלְתֶּשׁ וּלֵּא ןֵכּ ןיֵאֶשּׁ הַמ .ןֶהיֵלֲע רֹבֲעַי
that are dependent on one’s speech are unlike any of the other וֹשְׁפַנ לַע לֵבּקְַמ ןיֵאֶשׁ ןַמְז לָכּ ,םיקִלֱֹא ארְֵי אוּה םִא וּלִּפֲא
Laveen and Aseen in all of the Torah. One can avoid violating
these other commandments for a week or a month or even on לֵצָנִּיֶּשׁ דָחֶא ַעוּבָשׁ וּלִּפֲא יוּצָמ וֹניֵא ,הרָיִמְשַּׁה תַבוֹח
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