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'ט קרֶֶפּ
ט קרפ
th
םייח ץפח
Chafetz Chayim הרימשה תבוח סרטנוק .]תָבַּשׁ לוּלִּח רקְַפֻהֶשׁ .םיִבּרַ םירִוּסִּי בֵבַּסְמ רוּבִּדַּה .םֶהֵמ דָחֶא וֹרוּבּדְִבּ שֵׁי יַלוּא ,רֵבּדְַל הֶצוֹר אוּהֶשְׁכּ רֵהָזִּל ךְירִָצ וּלֵּא םירִָבְדּ הרָָשֲׂעַבּ ג"כ תוֹמְשׁ( בוּתָכּ דוֹעְו .ערָָה ןוֹשָׁל םַגּ לֵלוֹכּ אוּהֶשׁ ,"ליִכרָ
Kuntres Chovat HaShemirah הרימשה תבוח סרטנוק
8 chapter י קרפ
th
preceded them similarly did not properly observe, as the gemara אלֶֹּשׁ ,תוּכְז ףַכְל םָתוֹא ןוּדָי וֹתְּעדְַבּ םוֹקָמ לָכִּמוּ .]הֶזָבּ
states (Gemara Babba Batra 165a) that a majority of society steals
(to a certain extent), a minority commit adultery and everyone 5 .הֶזָבּ שֵׁיֶּשׁ ןָיְנִעָה רֶמֹחְבּ וּנְנוֹבְּתִה
speaks Lashon Hara. (The gemara asks: “How can you think that
everyone violates the sin of Lashon Hara? Answers the gemara: דַבְלִמֶּשׁ ,'ויָתוֹדִּמ לַע ריִבֲעַמ' תַדִּמְבּ וֹמְצַע ליִגּרְַי .בי
No, it is addressing an ‘allusion’ to Lashon Hara.” Regarding לָכּ לַע םָדָאָל וֹל ןירִיִבֲעַמ הֶז רוּבֲעֶשׁ ,הָשׁוֹדקְ הָדִּמ איִהֶשׁ
this, the Rambam wrote ‘If only we could be saved from Lashon
Hara itself’). תֶלֶעוֹתּ איִה דוֹע ,).ג"כ אָמוֹי( ל"ַזֲח וּרְמָאֶשׁ וֹמְכּ ,ויָעָשְׁפּ
Thus, when the accounting of man’s sins reaches On High, and to .תקֶלֲֹחַמוּ סַעַכּ ידֵיִל םָדָאָה אוֹבָי אלֹ הֶז ידְֵי לַעֶשׁ ,הָלוֹדְגּ
those sins are added the additional sins of one’s ancestors for the
past four generations, the number of sins in his account would be תוֹצֵעָה לָכְל ןיִכירְִצ וּנָא הָמָּל ,ארֵוֹקַּה יַלָע הֶשׁקְַי לַאְו
very, very great. It is also well known that each sin creates its
own prosecutor and so who can (ever possibly) stand up against יאַמ לַע ,).ט"פ ןיִלֻּח( ל"ַזֲחֵמ הָצֵע וּנָל שֵׁי אלֲֹהַו ,וּלֵּאָה
them. But when a son resolves never to violate those sins that הָמ - "ןוּרֵבּדְַתּ קדֶֶצ םֶלֵא םָנְמֻאַה" :)'ב ח"נ םיִלִּהְתּ( ביִתְכִדּ
his fathers transgressed, they (Heaven) do not burden him with
those sins of the past four generations. Thus whoever accepts ?םֵלִּאְכּ וֹמְצַע םָדָא םיִשָׂי ?הֶזַּה םָלוֹעָבּ םָדָא לֶשׁ וֹתוּנָמֻּא
upon himself the obligation to discipline his speech and guards
himself to avoid violating the laws of proper speech will be free רָמֻּשְׁמ אוּה הָּבוּ ,דֹאְמ איִה הָפָי וֹז הרָוֹחְס :הֶזָל הָבוּשְׁתּ
(clean) from all of the sins that attend forbidden speech and most
certainly in his merit HaKadosh Baruch Hu will also forgive those םירִיִשֲׁעָה םִא יִכּ ,הָּתוֹנקְִל םיִלוֹכְי ל ֹּכַה אלֹ לָבֲא ,קֶזֶנ לָכִּמ
sins of his forefathers, as Chazal have said (Gemara Sanhedrin גֵהַנְתִהְל םיִחרְָכֻמ ,וּנָא ןוֹגְכּ לָבֲא ,]םָתוֹשְׁפַנְבּ[ םיִלוֹדְגַּה
104a) “A son causes merit to his father.” For this reason alone
it is also appropriate for man to resolve not to become entrapped .תֶמֶצְמֻצְמַה הָדִּמַּבּ
by the power of forbidden speech.

[ 13 ] {Resisting society’s norms} The way of the world is such גֵהַנְתִהְל דֹאְמ ןוֹכָנ יאַדַּוְבּ םיִשׁוֹדְקַּה םיִארָוֹנַּה םיִמָיַּבּ ןֵכָא
that we see things that exist in great quantity are not worth very 'ר קיִדַּצַּה ןוֹאָגַּה גַהָנֶּשׁ יִתְּעַמָשׁ ןֵכְו .וֹזַּה הָשׁוֹדְקַּה הָדִּמַּבּ
much and things that are rare and exist in very small quantities are
highly valued by mankind. For example, copper is worth more רַחַא דַע לוּלֱא שׁדֶֹח שׁארֵֹמ ,גרְוּבּרְֶטֶפּ ןיִדּ תיֵבּ בַא ,קָחְצִי
than iron, silver is worth more than copper, and gold, which exists תֵחוֹפַּהְו .ל"ַזֲח תַצֲעַכּ ,םֵלִּאְכּ וֹמְצַע םיִשֵׂמ הָיָה םירִוּפִּכַּה םוֹי
only in small quantity throughout the world is valued much more
than silver. Precious stones that are rare and sparkle flawlessly הָנָשַּׁה שׁארֹ ןיֵבֶּשׁ ,םיִמָי הרָָשֲׂעֵמ םיִנָפּ לָכּ לַע תֹחְפִי אלֹ
are awesomely expensive. So too in matters of spirituality. One 'א קֶלֵח ןוֹשָׁלַּה תרַיִמְשִׁבּ וּנְבַתָכֶּשּׁ הַמ ןֵיַּעְו .םירִוּפִּכַּה םוֹיְל
cannot find at all any person who observes all of the details of
speaking appropriately. And if one should find a person who .'הָעְבִגַּה שׁארֹ' רֶפֵסַּה םֵשְׁבּ 'ב קרֶֶפּ הָנוּבְתַּה רַעַשְׁבּ
guards the power of his speech as the law proscribes in all of its
detail and avoids speech that is forbidden because of his love for יִנוֹצרְ[ הֶז ןָיְנִעְבּ םֵלָשׁ ןָיְנִמ הָשֲׂעַנֶּשׁ ,'ה רַזָע םִאְו .גי

117 120 ח קרפ םייח ץפח .וֹתרָוֹתּ לַעְו הרימשה תבוח סרטנוק .]וּלֵּא תוֹנוֲֹע ליִבְשִׁבּ םָבירֲִחַהְל לֵארְָשִׂי .אוּהַה קֶסֵעָה גיִשַּׂיֶּשׁ דַע ,טקְֹשִׁי אלְֹו ַחוּנָי אלֹ .וֹנְקַּתְלוּ וֹמיִלְשַׁהְל ויָלֵא הֶנוֹפּ ןיֵאְו ,םָלוֹעָבֶּשׁ ןוֹה לָכִּמ לוֹדָגּ ןוֹה תֶמֱאֶבּ וּהֶזֶּשׁ ,ןָתָמ