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ט קרפ
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םייח ץפח
Chafetz Chayim .דֹאְמ יִליִלְפּ ןוָֹע הרימשה תבוח סרטנוק .רֵתֶּהְכּ ל ּ ֹכַה וֹלְצֶא הֶשֲׂעַנ זָאֶשׁ ,ל"ַנַּה ."בֵל הַּבְגּ לָכּ 'ה תַבֲעוֹתּ" :)'ה ז"ט יֵלְשִׁמ( children orphans.” I will kill you by the sword and your wives will become widows and your Lav is explicit in the Torah (Shemot 22:23) “My wrath will be aroused
Kuntres Chovat HaShemirah הרימשה תבוח סרטנוק
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10 chapter ח קרפ
[ 4 ] Not to lose the concentration needed to discipline one’s וּנָלְגִהְו ,וּנֵשָׁדּקְִמ בירֱִחֶהֶשׁ ,הֶזַּה רוּמָחֶה אְטֵחַה ןֵקַּתְל
speech. By way of an example, regarding one who guards the
king’s treasury; his eyes and his mind are focused on guarding the ,בָאְבּ 'טְבּ םיִארְוֹק וּנָאֶשׁ ,הרָָטְפַהַבּ ןֵנוֹבְּתִמַּהְו[ .וּנֵצרְַאֵמ
treasury. But more than this, in this example, there was no harm לַע ןיִדַּה תַדִּמ תוּררְוֹעְתִה הָתְיָה ןוֹשׁארִ תִיַבְבּ םַגֶּשׁ הֶארְִי
done and the guard did not see any thieves standing around him.
But that is not the case in our discussion, where without doubt one .]וּלֵּא תוֹנוֲֹע ליִבְשִׁבּ םָבירֲִחַהְל לֵארְָשִׂי
has already suffered great losses at the hand of thieves, meaning,
the Yetzer Hara and its agents, jealousy, lust and prestige. These
thieves have already stolen much from man’s vineyard and even וּנרְֵזַעַי יאַדַּוְבּ ,וּנֵמְצַעְבּ הֶז ןָיְנִע ןֵקַּתְל ליִחְתַנ רֶשֲׁאַכְו
now they are poised to steal again, surrounding him with very
discerning eyes to snatch as much as they can from his vineyard. אָבַּה :):ח"ל אָמוֹי( םרָָמֲאַמְכוּ .דיִמָתּ הָכָכּ גֵהַנְתִהְל ךְרַָבְּתִי 'ה
They try to accomplish this theft by deluding man into thinking םיִשָׁנֲא הָמַּכּ דוֹע ררֵוֹעְי יאַדַּוְבוּ .וֹתוֹא ןיִעְיַּסְמ - רֵהָטִּל
he is not violating any of the ten negative speech qualities, or by
convincing him that what he is doing is purely for the sake of וֹמַּע לַע םִיַמָשַּׁה ןִמ םיִמֲחרַ וּררְוֹעְתִיְו ,הֶזָכּ ןֵכּ םַגּ וּשֲׂעַיֶּשׁ
Heaven. They are constantly intermingling in man’s personality .וֹתרָוֹתּ לַעְו
and they accompany him in all of his endeavors. (Emphatically)
How strong must man be and well protected, at the very least,
going forward from now on not to become entrapped by his own בוּתָכַּה רַמָאֶשּׁ הַמ ַעוּדָי אלֲֹה .אֶלֶפּ ןָיְנִע יִל שֵׁי תֶמֱאֶבוּ[
mouth.
,חָכוּמ הֶזִּמ ."'וֹגְו ףֶסָכַּכ הָנֶּשׁקְַבְתּ םִא" :)'ד 'ב יֵלְשִׁמ(
[ 5 ] At the moment man recites (Devarim 11:18) “and you shall ןַיְנִעְבּ גֵהַנְתִמֶּשׁ וֹמְכּ 'ה תַארְִיְבּ גֵהַנְתִהְל וּנָא ןיִבָיֻּחְמֶּשׁ
place My words on your hearts,” which is the acceptance of the
obligation to observe all of Hashem’s mitzvot, one must also ,קֶסֵע הֶזיֵא אֹצְמִל לַכוּי םִא ,ףֶסֶכּ יֵנְיְנִעְבֶּשׁ ַעוּדָיְו .ףֶסֶכּ
ponder that one is also accepting the obligation not to violate any
of the Laveen or Aseen that are contingent on one’s speech and ,ףֶסֶכּ לַבּוּר ןוֹיְלִמ הֶזיֵא ,ברַ ןוֹהְבּ וֹדָי לַע רֵשַּׁעְתִהְל לַכוּיֶּשׁ
thoughts because they are all the words of Hashem Yitbarach. .אוּהַה קֶסֵעָה גיִשַּׂיֶּשׁ דַע ,טקְֹשִׁי אלְֹו ַחוּנָי אלֹ

[ 6 ] One must establish set times every day to learn the laws
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that are pertinent to these ten negative speech qualities since man לַעֶשׁ ,ארָוֹנְו שׁוֹדקָ קֶסֵע ןֵכּ םַגּ שֵׁי תוּיִּנָחוּר ןַיְנִעְבּ הֵנִּהְו
is constantly falling into these traps. One must also learn the
mussar that is relevant to these laws. וּרְמָאֶשׁ וֹמְכּ[ הָּמוֹקְמ לַע הָניִכְשַּׁה ביִשָׁהְל לַכוּי הֶז ידְֵי
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[ 7 ] Controlling one’s speech includes those times when man הקְָלַּתְּסִנ ערָָה ןוֹשָׁל ןוֲֹעַבֶּשׁ ,)'ו אֵצֵת תַשׁרָָפּ הָבּרַ שׁרָדְִמ( ל"ַזֲח
stays at home and speaks to his wife about someone else’s doings ביִשָׁהְלוּ ,שָׁדּקְִמַּה תיֵבּ תֶא תוֹנְבִלְו .]לֵארְָשִׂיִּמ הָניִכְשַּׁה

ןוֹה לָכִּמ לוֹדָגּ ןוֹה תֶמֱאֶבּ וּהֶזֶּשׁ ,ןָתָמדְַא לַע לֵארְָשִׂי לָכּ
32. Please see Sefer Chafetz Chayim in English translation entitled Mazal Elul
(distributed by Feldheim Publishers, 5769). .וֹנְקַּתְלוּ וֹמיִלְשַׁהְל ויָלֵא הֶנוֹפּ ןיֵאְו ,םָלוֹעָבֶּשׁ

145 148 י קרפ םייח ץפח .תֶמֶצְמֻצְמַה הָדִּמַּבּ הרימשה תבוח סרטנוק .הֶזָבּ שֵׁיֶּשׁ ןָיְנִעָה רֶמֹחְבּ וּנְנוֹבְּתִה .'הָעְבִגַּה שׁארֹ' רֶפֵסַּה םֵשְׁבּ 'ב קרֶֶפּ הָנוּבְתַּה רַעַשְׁבּ ?םֵלִּאְכּ וֹמְצַע םָדָא םיִשָׂי ?הֶזַּה םָלוֹעָבּ םָדָא לֶשׁ וֹתוּנָמֻּא .תקֶלֲֹחַמוּ סַעַכּ ידֵיִל םָדָאָה אוֹבָי אלֹ הֶז ידְֵי לַעֶש