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ח קרפ
םייח ץפח
Chafetz Chayim הרימשה תבוח סרטנוק .וֹמְשִׁל שָׁדּקְִמ תיֵבּ תוֹנְבִל קקֵוֹתְּשִׁמוּ וֹמְצַע תֶא Him.”
Kuntres Chovat HaShemirah
8 chapter
th
all of society will speak Lashon Hara. (Even though the Gemara
explains this as meaning – not all of society is guilty of violating
the sin of Lashon Hara but everyone in society is guilty of using
speech that alludes to Lashon Hara. The Rambam’s comment
in this regard is well known, that were it only that we should be
saved from literal Lashon Hara). Given this is so, how can we
advocate for others? Chazal have referred to this question and
have stated (Yerushalmi Yomah 5a) that each generation in which
the Beit HaMikdash has not been built is considered as though it
was destroyed in their days. The reason is obvious, that the sins
that caused the destruction of our Beit HaMikdash (nearly 2,000
years ago) are the very same sins that are preventing us today
from rebuilding it. And so, with great certainty and out of a sense
of truth and righteousness, we are obliged to strengthen ourselves
with all of our might to correct this problem so that our Beit
HaMikdash can again be built and return the glory of Hashem
back to its proper place. Each day we recite in our prayers “This
is my Gd and I will exalt Him.” The Targum Onkelos (Shemot
15:2) explains this as meaning “This is my Gd and I will build the
Beit HaMikdash for Him.” Were it so that all of Israel would
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dedicate themselves and yearn to build the Beit HaMikdash for
the sake of His Name.
Without any doubt at all, if we had permission to do this, each
and every Jew would want to take out his money and involve
himself with this task with all of his heart (physically) and soul
(emotionally) to help build a house (Beit HaMikdash) for the sake
of Hashem. Given that this is so, then within the framework of
our topic (of disciplining our speech), where no money is required
and it is not necessary to travel to Jerusalem for this purpose,
one must only be careful to discipline the words that come out
of his mouth so that they won’t ruin his own power of speech,
then necessarily he will distance himself from Lashon Hara and
argumentation, anger and oppressive speech and language that
causes embarrassment. All of these things prevent the building
of the Beit HaMikdash. People who do make this effort will
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th
“Abode,” or “Dwelling;” thus, homiletically, “I will build a sanctuary for Targum explains, it can originate from the word “Neve,” meaning “Beautiful” – to speak of Hashe
הרימשה תבוח סרטנוק
ט קרפ
,רוּבִּדַּה ַחֹכְבּ ןיִיוּלְתֶּשׁ ,ןיִשֲׂעַו ןיִואָל הָמַּכּ דוֹע שֵׁיְו[
,)ד"י ט"י ארָקְִיַּו( "לֹשְׁכִמ ןֵתִּת אלֹ רֵוִּע יֵנְפִלְו"ִדּ ואָלַּה ןוֹגְכּ
יֵנְפִּמ הֶז הֶשׂוֹעְו ,תֶנֶגוֹה הָּניֵאֶשׁ הָצֵע וֹרֵבֲחַל ןֵתִּל אלֶֹּשׁ
,םירִוּסרְַסַּהְו םיִנָכְדַּשַּׁה לֶצֵא יוּצָמ הֶזְו .וֹלֶּשׁ הָיִּנְפּ הֶזיֵא
"דֹמְחַת אלֹ"ְדּ ואָלַּה םַגְו .םירְִכוֹמַּה לֶצֵא םַגּ םיִמָעְפִלְו
םָדָאָה לַע םיִערֵ תוֹבּרְַהְל אלֶֹּשׁ וּנרְַהְזֻהֶשׁ ,)ד"י 'כ תוֹמְשׁ(
.וֹל הָנּרְֶכְּמִיֶּשׁ וֹא ,הרָוֹחְס הֶזיֵא וֹל וּנְתִּיֶּשׁ ,וֹבּ ריִצְפַהְלוּ
םַגְו .זַעַל ןוֹשְׁלִבּ וּלִּפֲא ,רקֶֶשׁ תוֹעוּבְשׁוּ תוֹלָלקְ ןַיְנִע םַגְו
:רֵמוֹאֶשׁ יִמ ,ןוֹגְכּ ,)'ג 'ל רָבּדְִמַּבּ( "וֹרָבְדּ לֵחַי אלֹ"ְדּ ואָלַּה
ר ֹּתְסִלִּמ רֵהָזִּי ןֵכְו .תוְֹצִמ רָאְשׁ תוֹשֲׂעַל וֹא ,הֶז קרֶֶפּ הֶנְשֶׁא
ט"י ארָקְִיַּו( ביִתְכִדּ הַמִּמ ,]וֹבּרַ לֶשְׁו[ וֹמִּאְו ויִבָא לֶשׁ םֶהירְֵבִדּ
:):א"ל ןיִשׁוּדּקִ( ל"ַזֲח וּרְמָאְו ."וּארָיִתּ ויִבָאְו וֹמִּא שׁיִא" :)'ג
איִצוֹהְלִּמ רֵהָזִּל ןֵכְו .םֶהירְֵבִדּ ר ֹּתְסִי אלֶֹּשׁ ?ארָוֹמ וּהֶזיֵא
לַלְכִבּ וּהֶזֶּשׁ ,]זַעַל ןוֹשְׁלִבּ וּלִּפֲא[ ,הָלָטַּבְל םִיַמָשׁ םֵשׁ
."ארָיִתּ ךָיֶהלֱֹא 'ה תֶא" :)ג"י 'ו םירִָבְדּ( הרָוֹתַּבּ בוּתָכֶּשּׁ הַמ
הרָָשֲׂעָה וֹמְכּ ךְָכּ לָכּ ןיִיוּצְמ ןָניֵא וּלֵּא םירִָבְדֶּשׁ יֵנְפִּמ ,ןֵכָא
םיִנְמַּדְּזִמֶּשְׁכּ םָנְמָא ,דַחַיְבּ םיִתְּפרֵַצ אלֹ ןֵכּ לַע ,םירִָבְדּ
.]ןֶהיֵלֲע רֹבֲעַל אלֶֹּשׁ ,דֹאְמ רֵהָזִּל שֵׁי ,םָדָאָל
pressuring him until he takes it from him even though he may have had
to pay a large sum to acquire it. Nevertheless in so doing he violates this
commandment. We find this happening often when a bridegroom suddenly
imposes more demands on his father-in-law just before the wedding to
give him more such-and-such, something that they did not agree to during
the time they were writing “Teh’na’im,” and the father-in-law accedes to
his demands. Still, in so doing the groom transgresses the Lav of “Do
not covet.” (Please reference the Ra’avad in the 1st perek of the Laws
of Theft). This law is applicable everywhere, at all times, to men and to
women. (40th notation quoted up until this point).
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