Page 120 - 72193

92
.םיִיַּח
4
ז קרפ
th
םייח ץפח
Chafetz Chayim .ןוֹשָׁלַּה דַיְבּ תֶוָמַּהְו הרימשה תבוח סרטנוק .םֵיּקְַל וֹשְׁפַנ לַעְו וֹבִּל לַע ברֶֶעְו .הָבָשֲׁחַמַּהְו רוּבִּדַּה ַחֹכְבּ םיִיוּלְתֶּשׁ ב"ל םירִָבְדּ( וּניִזֲאַה תַשׁרָָפְבּ אוּה שׁרָֹפְמ ארָקְִמ תֶמֱאֶבוּ םָנְמָא ?הָּפרְָצְמ ןוֹשְׁל יאַמ ,הֶשֲׂעַמְל הָּבְשׁוֹח אוּה ךְוּרָבּ שׁוֹדָקַּה ןיֵא ,רַמוֹל
Kuntres Chovat HaShemirah הרימשה תבוח סרטנוק
th
7 chapter ח קרפ
‘Shema’ that at the moment of “acceptance” (accepting “restraint” םֵיּקְַמוּ ,תוְֹצִמַּה לֹע דיִמָתּ וֹתְּעדְַבּ ויָלָע שֵׁי הֶז ידְֵי לַע .ו
and “discipline”) he must think that he accepts upon himself the
responsibility to observe all of the words of Hashem Yitbarach ירַָבְדּ תֶא םֶתְּמַשְׂו" :)ח"י א"י םירִָבְדּ( הרָוֹתַּבּ בוּתָכֶּשּׁ הַמ הֶזָבּ
that are written in the Torah which automatically includes all of .הָלְעַמְל יִתְּבַתָכֶּשׁ וֹמְכוּ ,"םֶכְבַבְל לַע הֶלֵּא
the Laveen and Aseen that are contingent on a person’s speech
and on his thoughts. This is what Hashem Yitbarach commanded וּיְהִי ,אוּה ךְוּרָבּ שׁוֹדָקַּהְל ךְרֵָבְמֶּשׁ ,ויָתוֹכרְִבוּ וֹתרָוֹתּ .ז
man to accept each morning and night, to perform them within
his heart and his soul. הַמ .הָאְמֻטַּה ַחוּר ןֶהיֵלֲע הָכְשְׁמִנ אלֶֹּשׁ ,תוֹרוֹהְט הֶז ידְֵי לַע
But truthfully this concept (this text) is explicit in perashat Ha'azinu ,םירִוּסֲא םירִוּבִּדּ רֵבּדְַמוּ ,וירָוּבּדְִבּ ריִהָז וֹניֵאֶשְׁכּ ןֵכּ ןיֵאֶשּׁ
(Devarim 32:46-47) “place your hearts (pay close attention) to
all the words that I testify against you today, with which you are וּלֵּא תוֹחקְוֹל תוֹאֵמְטַּה תוֹחוּרְו .ןֶהיֵלֲע תֶפֶחרְַמ הָאְמֻט
to instruct your children, to be careful to perform all of the words ,רֵבּדְַמֶּשׁ הָשּׁדְֻקַּה ירְֵבִדּ ןֶהָבּ ןיִאְמַּטְמוּ ,ןיִאֵמְטַּה םירִוּבִּדַּה
of this Torah, for it is not an empty thing for you, it is your life.”
Meaning, that they should instruct (command) their children to ירְֵבִדּ ירֲֵחַא ליֵעְל ויִתּקְַתְּעֶהְו .שׁוֹדָקַּה רַהֹּזַבּ רָאֹבְמַכּ
observe the entire Torah, including even the Laveen and Aseen חַתְפּ :הָשָׁקַּבַּה - הָלִּפְתַּה רַחַא וּרְדִּס הֶז ליִבְשִׁבוּ .ם"ַבְּמרַָה
that are contingent on the power of one’s speech and thought.
אלֹ םִאְדּ .ערֵָמ יִנוֹשְׁל רֹצְנ :הָשָׁקַּבַּה רַחַא ,ךֶָתרָוֹתְבּ יִבִּל
The Yetzer Hara implants (a false sense of) humility in man and
(consequently) he thinks that this (these laws that pertain to .'וֹגְו יִבִּל חַתְפּ ,לֵלַּפְּתִהְל יאדְַכּ ןיֵא ,ערֵָמ וֹנוֹשְׁל רֹצְנִי
man’s speech and thought) are applicable only to those men who
are outstanding in their Torah but that they are not relevant to him םִא יִנְבּ" :)'א 'ב יֵלְשִׁמ( יֵלְשִׁמְבּ בוּתָכֶּשּׁ הַמ הֶזָבּ םֵיּקְַי .ח
since he is only an ordinary person. Regarding this mindset, the ךְוֹתְבּ םיִנוּפְצֶּשׁ וּנְיַהְדּ ."ךְָתִּא ן ֹּפְצִתּ יַתוְֹצִמוּ ירָָמֲא חַקִּתּ
pasuk admonishes that this is not so, but rather they (these laws)
are your very life and everyone needs life. .וֹנוֹשְׁלִבּ לֵשָׁכִּי אלֶֹּשׁ ידְֵכּ ,ןֶהָבּ רֵהָזִּהְל וֹבִּל

The reason we singled out this topic of one’s obligation to תוְֹצִמַּה לָכּ ןֵהְו ,הרָוֹתַּה רֶפֵסִּמ לוֹדָגּ קֶלֵחֶשׁ ַעוּדָי .ט
guard everything that is relevant to the power of one’s speech is
because we have seen that the text itself (the Torah) particularly וּניֵתוֹנוֲֹעַבּ ,ןָמוּיּקִ ןַיְנִע דֹאְמ יוּפרָ ,רוּבִּדַּה ַחֹכְבּ תוֹיוּלְתַּה
emphasized this subject of “discipline” in its admonition to
“guard your tongue” (Tehilim 34:14) and “one who guards his רָבְכוּ .ךְרַָבְּתִי 'הַל דוֹבָכְל לָלְכּ וּנֶּניֵא הֶז רָבָדְו .םיִבּרַָה
mouth and tongue,” (Mishle 21:23) implying that they need an איִה ,ןיִשׁרְוֹדּ הָּל ןיֵאֶשׁ ,הָוְצִמֶּשׁ ,םידִיִסֲח רֶפֵסְבּ וּנָל ריִעֵה
extra measure of protection and the reason is because (Mishle
18:21) "life and death reside in one's tongue." לֵפַּטְל הרָוֹתַּה וּנָתוֹא הָבְיִּח לוֹדָגּ בוּיִּחֶשׁ .הָוְצִמ תֵמ לַלְכִבּ

Chazal have said (Gemara Kedushin 40b) that HaKadosh Baruch .ןוֹיָזִּבְבּ חָנֻּמ הֶיְהִי אלֶֹּשׁ ידְֵכּ ,ריִזָנְו לוֹדָגּ ןֵהֹכְל וּלִּפֲא ,וֹבּ
Hu adds a good thought to an accomplished deed, but HaKadosh ןיִשְׁשׁוֹח ןיֵאֶשׁ ,ןוֹיָזִּבְבּ םיִחָנֻּמ ךְרַָבְּתִי 'ה ירְֵבִדֶּשְׁכּ ןֵכֶּשׁ לָכְו
Baruch Hu does not add a bad thought to an accomplished deed.
Ostensibly it should have said, HaKadosh Baruch Hu does not .ןֶהיֵלֲע רֹבֲעַל אלֶֹּשׁ קֵזַּחְתִהְלוּ ןָבְבַּחְל בוּיִּחַה הָמַּכּ ,םֶהָל

93 108